Sermons on Job, Sermons · Chapter 34 · Sermon 130
The .Cxxx. Sermon whch is the third vponupon the .xxxiiij. Chapter.
10 God forbid that there ſhould be vnrightuouſneſſe in God, or iniquitie in the Almightie.
11 For he ſhall render vntounto man according to his vvorke, and cauſe eueryevery man to finde according to his vvayes.
12 God vvill not condemne for nought, neither vvill the Almightie ouerthrovv right.
13 VVho is hee that hath viſited the earth beſides him? or vvho is hee vvhom he hath ſet ouer the vvorlde? or vvho hath builded it?
14 If he turne his heart tovvardes him, and dravv avvay his ſpirit and his breath.
15 Then ſhall all fleſh faile togither, and man ſhall returne into duſt.
WE hauehave too lay foorth this ſentence which ſeemeth to bee meetely common, namely, that there is no vnrightuouſneſſe in God. Euerie man confeſſeth it, but fewe do knowe it, and are fully perſwaded of it. If wee bee at reſt, and God do to vsus as wee deſire, it is eaſie for vsus to conſent that he is rightuous: but ſo ſoone as wee bee troubled and any harme or aduerſitie do cumber vsus, we fall to grudging, and acknowledge no more that God is rightuous, as wee had done before. Therefore it is not ynough for vsus to proteſt in one worde that God is rightuous: but the cheefe poynt of it, is to acknowledge all his doings to bee good, and to ſubmit oure ſelues willingly to his mightie power when wee come to the practiſing of it: ſo as if he afflict vsus, we enter not into pleading with him, nor be diſcōtented that he gouerneth vsus otherwiſe than our deſire doth craue. Ye ſee then what wee ought to conſider in this text, where it is ſhewed vsus, that there is no vnrightuouſneſſe in God. To be ſhort, vntill we become to ſo much reaſon, as to bee quiet, and obedient vntounto God in all things that hee doth, although things fall not out too oure fancie, purpoſe or iudgement: wee accuſe God vndirectly of vnrightuouſneſſe. And why? Hee gouerneth the whole worlde, nothing ſhall happen but by the diſpoſition of his ordinance and power. Then if we finde fault in the things that happen, is it not a bending of our ſelues agaynſt him that hath all power? So then let vsus learne to ſubmit our ſelues to gods prouidence, confeſsing that all his doyngs are good: and then ſhall we count him rightuous, and yeeld him his due prayſe. But if wee replie agaynſt him, and fret and finde fault at his doings: it is aſmuch as if wee blaſphemed him by calling him vnrightuous. True it is that it cannot otherwiſe be but that in our afflictions, we ſhall hauehave ſome heartburning: but yet muſt wee ſubdue our paſsions, and holde them as priſoners, and conclude in our ſelues that ſith that God is wholy good and wiſe, hee dooth not any thing otherwiſe than reaſonably and vprightly. Thus yee ſee howe wee ought to fight agaynſt our paſsions, when they riſe in vsus, and prouoke vsus too aduaunce oure ſelues agaynſt God. Nowe let vsus ſee howe Eliu proueth that there is no vnrightuouſneſſe in God: he ſayth, that he will render vntoo men according to their woorkes, and make euerie man find according to his wayes. This ought to be wel noted. For to knowe that God is rightuous in himſelfe, is not all that is to bee done: his rightuouſneſſe is not ſo ſhet vp in his being, as that it ſhoulde not be knowne vntounto vsus: but it extendeth eueryevery where, and muſt be knowne cheefly in vsus. VVill we then knowe how God is rightuous? Let vsus looke euerie where about vsus, and wee may well eſpie his rightuouſneſſe, in conſidering that the world is gouerned by him with ſuch equitie, as there is no fault to be founde in it. And ſurely if eueryevery man be called into his right aray, there is none that ſhall hauehave occaſion too complaine, but all men muſt needes confeſſe, that his bearing with them is of his infinite goodneſſe, and that his puniſhing of them is by his rightfull rigor. Lo what wee hauehave to gather as now vponupon the reaſon that Eliu alledgeth. And it is a very notable poynt as I hauehave ſayde afore. For whereas he ſpeaketh to vsus of Gods rightuouſneſſe: we muſt not imagine that hee is rightuous onelyonly in himſelfe: but conſider his rightuouſneſſe as it becommeth vsus, and extende it as wee ought to do, that is to wit, to the whole gouernment of the worlde. In what wiſe then is God rightuous? Bycauſe he guideth all things vprightly: and looke whatſoeuer we ſee, it behoueth vsus to allow it as rightfull, bycauſe it proceedeth from him: I meane not the ſinnes that men commit: but I meane that God diſpoſeth all things in ſuche wiſe in his ſouerain prouidence, as it behoueth vsus to think all things good that proceede from him. And therefore when any of vsus commeth to examin himſelf: let him vnderſtande that there is no couert for him too pleade againſt God, neither can God bee accuſed of crueltie, nor any man ſay that he miſintreateth him: but he muſt of neceſsitie allow his rightfulneſſe in his gouerning and guiding of vsus. Furthermore, if wee will comprehende this matter, and be throughly perſwaded of it: eueryevery of vsus muſt firſt ſearch himſelfe, and conſider aduiſedly what a one he is. For what is the cauſe that wee are ſo waywarde, and that whatſoeuer God do vntounto vsus, hee cannot content vsus, but wee are alwayes ſo malapert as to lift vp our ſelues agaynſt him: but that wee be blinded with vaine ſelfe ſoothings, and eueryevery of vsus thinketh himſelfe to be rightuous, bycauſe we thinke not vponupon our ſinnes. And therefore if we once hauehave the skill to knowe well our owne faultes: it is certaine that all replying agaynſt God will ceaſe and be diſpatched, ſo as euerie of vsus wil come humbly and ſay, Lorde thou haſt handled mee after ſuch a ſort as I muſt needes acknowledge thy rightuouſneſſe and glorifie thee. But what? VVee cannot for beare to beguile our ſelues. And although wee hauehave not any thing to replie: yet will wee alwayes leſſen our faults, yea and couer them though they be neuer ſo notorious. And foraſmuch as wee bee ſo faſt aſleepe in our ſinnes through our hypocriſie: it is eaſie for vsus to lift vp our ſelues agaynſt God. Therefore if men be deſirous to acknowledge that God is rightuous, to the ende to yeelde him his deſerued prayſe: the true remedie is, firſt to make their owne inditement, and too accuſe and condemne themſelues: and then will it bee no hard matter to them to acknowledge that God is rightuous. For they be ſufficiently conuicted in themſelues, that he hath not miſintreated them nor done them any wrong, but that his chaſtiſing of them hath bin for their offences: and that although he hath vſed ſome rigour towards them, yet notwithſtanding he hath alwayes borne with thē of his goodneſſe and merciemercy. Thus ye ſee in effect what wee hauehave to beare in minde. And therewithall let vsus marke, that when it is ſayde, that God will render vntounto a man according too his worke, and make euerie man to finde according too his wayes: It is not ſo ment as though God puniſhed the breakers of his lawe out of hande, and mainteyned the good: but it is to ſhewe that God dooth no man any wrong. Then may it well come to paſſe (as it happeneth dayly) that God will beare with the wicked for a time: for it is ſeene that hee maketh no countenance when men runne ryot in all euill, nor ſeemeth to thinke vponupon them, nor to ſee them. And that is the cauſe alſo to harden the wicked to make them the bolder. For vnderunder the colour that God puniſheth them not out of hande, it ſeemeth to them that they be quite ſcaped and diſcharged. So then god doth not alwayes puniſh euill doings out of hand, nother doth Eliu meene that he doth ſo. But in the end when God hath delayed a long time, and prolonged the term of the wicked: at length he will ſhew that although he wayted for theyr repentance, yet he forgat not their miſdeedes, but regiſtred them before him, and packed them vp vponupon a great heape, to increaſe the terror of his wrath. Their delay therefore ſhall be dearely ſolde vntounto them, when they ſhall hauehave ſo abuſed Gods pacience, who forbare to puniſh them at the firſt, to the ende they ſhoulde hauehave leyſure to know their faults, & to amend them. Marke this for one point: namely that God executeth not his iudgement at the firſt day in ſuch ſort, as we may perceyue with our eyes that he recompenceth eueryevery man according to his workes. And in good fayth what a thing were it, if he ſhould puniſh ſinnes forthwith as they deſerue? VVe would not looke for any other day: for all ſhould be accompliſhed in this worlde. And then where were the article of our fayth concerning our riſing again, and our comming before the iudgement ſeat of our Lord Ieſus Chriſt? To be ſhort, there ſhould be neither reward for the good, nor feare for the wicked and rebellious. And this is alſo the cauſe why it is purpoſely ſayd in the holy ſcripture, that God will render recompence, or requite. Saint Paule ſpeaking of the rightuouſneſſe of god, ſayth not that he will recompence from day too day, but that he will recompence. And when? At the laſt day. Elius ſaying is not agaynſt this ſentence. But when he ſaith, that God will render, hee preſuppoſeth the thing that is true: namely that it behoueth vsus to holde our mindes at a ſtay, vntill God ſhew vsus the things that are hidden from vsus for a time. Our faith (I ſay) muſt be exerciſed in wayting paciently for the things that wee perceyue not as yet. It is ynough for vsus that God giueth vsus ſome tokens of his iuſtice, and ſheweth vsus ſome notable examples, wherby we are inforced to feele, that he hath an eye vntounto men to puniſh their offences. If God giuegive vsus any records of it, let vsus be contented, and in the meane while be pacient, vntill we know the things that he as now reſerueth to himſelf. Thus ye ſee how we muſt take this ſentence to applie it to our vſe. The ſecond poynt is, that God doth not ſo recōpence eueryevery man according to his workes, but that hee alſo beareth with them whom he puniſheth, and ſheweth thē ſome fauour, although that on the one ſide he be rigorous too them, and make them feele that he is their iudge. Howbeit, that is to do vsus to wit, that as in reſpect of the worlde, God paſſeth not to puniſh our ſinnes, in ſuch meaſure as they do deſerue. For what a thing were that? He ſhoulde not ſende vsus diſeaſes, wantes, and ſuch other things: but hee ſhoulde thunder vponupon vsus, and ouerwhelme vsus at the firſt blow, ſo as we ſhould not feele ſome terrible puniſhment, but hee ſhould arme himſelfe in his mightie Maieſtie to confounde and ouerwhelme vsus. For what are our ſinnes? So then let vsus marke that God puniſheth not ſinners out of hande, and maketh them too feele his vengeance in full meaſure, as they hauehave deſerued it: but beareth with them ſo, that all the chaſtizementes which wee receyue in this worlde, are but Gods warnings, in giuing leyſure to repent. Not that the ſame ſhall profit all men▪ for the wicked are condemned alreadie, bycauſe they bee paſt amendment, and God hath not onelyonly framed theyr inditement, but alſo ſet downe their condemnation, which is readie to bee executed whenſoeuer hee will. Howe ſoeuer the worlde go, if wee conſider well the chaſtizements that God ſheweth vsus in this world: all of them are nothing comparable vntounto our ſinnes, but he giueth vsus reſpite to the ende we ſhoulde thinke vponupon them. Thus ſee you yet one other poynt which wee hauehave to marke in this Text. And the thirde is, that God dooth not ſo recompence men according to their wayes, but that hee reſerueth power to himſelfe to pardon thoſe whom he liſteth, when he intendeth to bring them backe to himſelfe. God doth not puniſhe his choſen. And why? For it pleaſeth him to receyue them to merciemercy, and too bee at one with them of his owne free goodneſſe. And in ſo doing hee burieth their ſinnes, ſo as hee entereth not intoo iudgement with them, as it is ſayde in the Pſalme. God then hath libertie to put away our offences without puniſhing them: and yet the ſame is no derogation at all to his iuſtice. And why? For when God liſteth to forgiue our ſinnes, howe dealeth he? He nouriſheth not the euill in vsus, but he toucheth vsus with it, and ſheweth vsus it, and maketh vsus to feele howe ſore we hauehave offended him, and afterwarde giueth vsus a mind to be ſorie, & to mourne for our ſinnes. VVhen we be ſo touched with repentance, wee become iudges of our owne faults, and condemne them: and by that meanes God hath executed his office. For it is much more when a manne condemneth himſelfe, than if hee were condemned of God, and gnaſhed his teeth, and aboade ſtill vnamendable and ſtubborne in his wickedneſſe. Therefore God forgetteth not his office, when hee draweth vsus too repentaunce: For hee pardoneth not our ſinnes to the intent too cocker vsus, but contrarywiſe, too the intente to double his rightuouſneſſe, ſo as on the one ſyde wee may feele the euill that wee hauehave committed, and on the other ſide, hee may make his merciemercy ſhine vponupon vsus, too diſcouer the miſeries wherein wee were till hee had ſet vsus free from them. And therefore let vsus marke well that Gods forgiuing of the offences of his choſen, is no derogation at al to his iuſtice, that this ſaying ſhould not be alwayes true, that he recompenceth men according to their workes, and maketh them finde according to their wayes. Nowe wee ſee the thing that I hauehave touched: whiche is, that to glorifie God in his rightuouſneſſe, it behoueth vsus alwayes to be perſwaded in our afflictions, that wee ſuffer not any thing wrongfully, but that God hath reaſon too chaſtice vsus, and that if wee enter intoo quarelling wyth him, wee ſhall but make our cace the worſer. And furthermore, let vsus vnderſtand, that God doth ſo beare with vsus through his goodneſſe, as wee hauehave alwayes cauſe too perceyue that wee are exceedingly bounde vntounto him, for that hee vſeth no extreeme rygour agaynſt vsus as he ought to do. Finally, let vsus vnderſtande, that although he make vsus feel his vengeance: yet he ſpareth vsus, and that although he ſhewe himſelfe rough and ſharpe, yet doth hee intermeddle his goodneſſe with it: and therefore, that hee is alwayes rightuous, inſomuche that men ſhall gayne nothing when they thinke to quit themſelues: but the beſt for vsus is, that when we ſee that God calleth vsus, and allureth vsus to come vntounto him, wee fall to feeling of our offences before the blowes come, and be ſorie and mourne for them, ſo as God may bee inclined to forgiue vsus. Lo what we hauehave in effect to remember in this ſentence. According herevnto Eliu for the greater confirmation of it, ſayth, that God will not condemne for nought, nor ouerthrowe the right. He ſpeaketh no new thing, but ratifieth his own matter, euen by aunſwering vntounto that which was alledged by Iob. Firſt therefore he ſayth, that God will not condemne for nought: that is to ſay, men can neuer alledge, that hee doth them wrong, or that he maketh them beleeue that they hauehave done amiſſe [when they hauehave not,] according as oftentimes a poore innocent ſhall be oppreſſed among earthly Iudges, by charging him with a thing of nothing, wherein he is not faulty, and yet he muſt be fame to paſſe that way, and there ſhalbe falſe witneſſes too face him down though he were the righteouſeſt man in the world. There then a man may oftentimes be puniſhed wrongfully & without cauſe. But it is not ſo with Gods iuſtice: he needeth not to ſhewe why, or to keepe great regiſters for proofes or for excuce of himſelfe when he is ſlaundered by men: eueryevery mā carieth his owne indytement written and well ſealed in himſelf. I ſay we neede none other Iudge than our owne conſcience, and though eueryevery man knowe it not preſently: yet will God waken vsus well inough, ſpight of our teeth: and when wee ſhall hauehave flattered our ſelues a long time, yet muſt we returne to this point to be conuicted, namely that he had iuſte cauſe too puniſh vsus. And this is the cauſe alſo why Eliu addeth, that God will not ouerthrow the right. For when wee hauehave no better ſhift, we flee too this ſtartinghole, that God is almightie and doth what he liſt, and wee cannot reſiſt him, and that he dealeth croſly and ouerthwartly with vsus. And although wee ſpeake not ſo: yet hauehave wee ſuch crooked thoughts, ſo that vnderunder the colour that God is Almightie, and that we be poore & fraile creatures, we would make him beleeue that he tormenteth vsus to ſore. But contrarywiſe, it is ſayd, that God peruerteth not the right: that is to ſay, that he neuer puniſheth men without a continuall reſpect of bearing with them, according as he knoweth to be expedient. And if there were cauſe to ſpare them any more, ſurely he would do it, bicauſe he knoweth what is meete for them. So then let vsus practize well this leſſon of humbling our ſelues before God whenſoeuer he chaſtizeth vsus: let vsus keepe our mouthes ſhut that we replie not agaynſt him, and there withal let vsus be meeke, and let not hypocriſie blinde vsus to ſooth our ſelues in our miſdoings. Thus ye ſee in effect, howe it behoueth vsus to condemne our ſelues, and therevpon to acknowledge that God is righteous in puniſhing vsus, and that he ouerthroweth not the right that is in vsus: ſo as if we hauehave a good cace he will mainteyne it himſelfe, and wee ſhall neede neyther Proctor nor Aduocate: for he himſelfe will bee our warrant, as who deſireth nothing ſo much as to quit vsus. So then if wee be condemned by him, wee muſte paſſe that way, and acknowledge that we hauehave well deſerued it. True it is, that this will well be ſayde ingenerall: but it behoueth eueryevery one of vsus particularly, and in reſpect of his owne perſon, to hauehave this leſſon well printed in his minde. And ſpecially when wee bee beaten with Gods ſcourges, ſo as one of vsus is pinched with pouertie, another with ſicknes, and a third with ſome wrong that is done vntounto him: on what ſide ſoeuer any aduerſitie come vppon vsus, let vsus acknowledge that it is the hande of God which viſiteth vsus. And why? There is good reaſon that wee ſhoulde do ſo. For wee bee wretched ſinners, and ranke rebelles againſt him: and wee muſt not go aboute to qualifie our faultes and too ſay that Gods puniſhments are vnmeaſurable, as though hee had no cauſe too puniſhe vsus. But contrarywiſe, thoughe hee ſhoulde execute a muche greater rygour, yea euen to the vtter ouerwhelming of vsus: yet let vsus confeſſe that it were not too muche, conſidering that our ſinnes are come to their full meaſure. Yee ſee then after what ſorte wee ought too vnderſtande this ſentence. And afterward he addeth, who is he whom God hath ordeyned too ſet ouer the worlde beſides himſelfe? Albeit that the woorde which Eliu vſeth here dothe ſometimes ſignifie to viſite: foraſmuchas the ſenſe is all one, we neede not to ſtande muche vponupon the worde. To bee ſhort, Eliu ment to ſay, that there is none but God whiche gouerneth the worlde, and that he hath not any fellow, neither is there any other creator to hauehave builded the heauen & the earth, but he hath all in his hande, and guydeth and gouerneth all his creatures at this day: ſo as nothing is done without his will. Yee ſee in effect what Eliu ment to ſay here. But it ſhould ſeeme that this reaſon is not fitte to mainteyne the righteouſneſſe of God. For his mightineſſe is not in queſtion here: and beſides that, (as I hauehave touched alreadie) ſomtimes vnderunder the colour that God is Almightie, men would accuſe him of tyranny, as though he had no regard of our infirmitie and weakneſſe. Marke then howe men take occaſion to aduance themſelues agaynſt God by confeſsing his almightineſſe, ſaying: It is true that he is the ſouereine, but yet it foloweth not therfore that he hath not good ſtay and gouernment of himſelfe as he ought to hauehave. For albeit that men vex & torment his ſeruants: yet it ſeemeth that hee paſſeth not for it, nor hath any regarde of them. But contrariwiſe, Eliu intendeth to ſhew, that God is righteous And how ſheweth he it? For he onelyonly (ſayth he) gouerneth the worlde. This ſeemeth to be nothing to the purpoſe. But when all is well conſidered, it is a peremptory reaſon (as they term it) and ſufficient ynough to ſtop all our mouths. And this is it which he meeneth by this which he addeth immediately after: namely, ſhall he whiche is vnrighteous gouerne? True it is that in reſpect of the worlde, the wicked ſhall ſomtimes gouerne. And why? For behold kings which are borne of women, come to the crowne by heritage, and ſo likewiſe the Princes. And they beſtow offices vponupon their bawdes, and vponupon men of no value, as it is well knowne what maner of ones theſe Courtiers are: or elſe they ſell the offices, and ſo all iuſtice goeth to wracke. And how are things handled where gouernors are ordeyned by electiō and voyce of the people? Not in the feare of God, nor in reuerence, as though they ment to ordeyne officers that ſhuld raign with iuſtice: but with flocking into tauerns, & there they cōmit the ſhamefulleſt things that cā be. Then ſeeing that kings and their officers & magiſtrates that go by election, come to their degree by ſo diueliſh meanes: the wicked muſt needes raigne. But it is not ſo with God And why? Bicauſe that naturally he hath the ſouerein dominion of the whole world, & the ſame is due vntounto him: he was not choſen to it by raſcals that woulde faine hauehave all confuſion to raigne, and which choſe ſuch as ſhoulde ſupport them in their euil, and do nothing but ouerthrow al good order & common weale. God was not choſen in a Tauerne by parcialitie, briberie and wicked practiſes: hee was not called to his office by fauor: neither hath he it by ſucceſsiō of heritage, as though his Peeres had agreed that he ſhould ſucceed after a mortall father: there is none of all this in him. VVhat then? Hee hath the gouernment of the world by nature: inſomuch that the immortall being of God, and his authoritie of gouerning, are things inſeparable. And this is it which is ſayd in the .xviij. chap of Gen. by Abraham. For there Abraham reaſoneth that it is impoſsible that God ſhould do any crueltie or outrage. Can he that is iudge of the worlde (ſayth Abraham) deſtroy the good with the wicked? Now when Abraham ſayth ſo, he meeneth not to counſell God to bethink himſelfe as one of vsus might counſell a mortall man, as Moyſes ſpeaking to the Iudges, and likewiſe Ioſaphat ſay, bethink your ſelues, for ye ſit not in the ſeate of a creature, but the liuing god hath called you into this throne, & whoſoeuer ſitteth there, muſt not raigne as a man, but as the lieutenant of God. So thē we may wel admoniſh earthly Iudges of their office. And why? For they may erre, yea & we ſee that men do more cōmonly ſwarue aſide vntounto euil, than hold themſelues vntounto good: and that is, both bycauſe they are wholy giuen vntounto euill, and alſo bicauſe there is no ſuch vertue and ſtedfaſtneſſe in moſt of thē as ought to be, but though there be a good will, yet is there no ſuch zealous indeuer as were requiſite. Thus ye ſee how the earthly Iudges had neede to be put in mind of their dutie. For why? they diſcharge not themſelues as they ought to do. But when Abraham alledgeth vntounto God, that it is not for the Iudge of the world to cōdemne the good with the wicked, he ſayeth it to an other ende: namely to ſhew that God cannot transforme himſelfe, that he ſhould not be alwayes rightuous as well as hee is God. Then is there nothing more peculiar vntounto God than equitie, and if wee accuſe God of vnrightuouſneſſe, it is aſmuch as we would make him not to be at all. And why? For he is not God to be an Idoll, or to be a dead and idle thing: but he is God to gouerne the world: he hath his ſoueraine maieſtie in ſuch wiſe in himſelf, as he muſt needs be a Iudge: & being a Iudge, he muſt needes bee ſo vpright, as there may be nothing amiſſe in him. According herevnto Eliu ſayth nowe, that all things which he gouerneth muſt needes be done rightly, and that there can be no vnrightuouſneſſe in him. And why? Bycauſe he hath created the world, and mainteyneth it vnderunder his protection and guiding. Thus hauehave we the true vnderſtanding of this text: and now remaineth to gather the doctrine that is fit for our inſtruction. And firſt of all let vsus mark well, that God hath not created the worlde to leaue things to hauock, that fortune (as they terme it) might gouerne all: but hee intendeth the mainteyning of his creatures as he doth. Therfore when we call god the maker of heauen and earth, we muſt not reſtraine it to one inſtant: but we muſt beare in minde, that like as God hath framed the worlde, ſo all power is ſtill in him, and hee diſpoſeth things here beneath, ſo as he hath a care of vsus, & the heares of our head are numbred, yea and hee guideth our footeſteps, ſo as nothing commeth to paſſe, which is not foreappointed by his prouidence. Lo what we hauehave to marke. And it is expreſly ſaid, that beſides him there is none ſet ouer the world, nor none ſet ouer the earth: and that is to betoken, that his creating of the world, and his gouerning of it, are things that go ioyntly togither. Thē if we imagin that god gouerneth not all things, but that ſome things hapneth by chance or fortune: it followeth that fortune is a Goddeſſe that hath created part of the world, and ſo is not all prayſe due to God alone. But beholde, it were a curſed blaſphemie if we ſhould thinke that the diuell could do any thing without Gods leaue: for it is all one as if we ſhould make the diuel a particreator of the world. Therfore let vsus lerne that there is an inſeparable bonde betweene theſe twoo things: namely that God createth all things, and that hee gouerneth all things. And that is the cauſe why it is expreſly ſayde, that God hath builded the worlde. And do wee then thinke, that hee nowe calleth a companion to helpe him to order his creatures? True it is, that God doth vſe inferiour meanes to gouerne the worlde: howbeit, that is not to diminiſh his owne authoritie, or for that hee will hauehave any companion: for hee raigneth continually from aboue. VVhat elſe are the greateſt kings, but only Gods handes? And hee ſerueth his turne by them as he thinketh good. According as he by his Prophete Eſay vpbraydeth the proude Sennacherib, who thought himſelfe too hauehave made all things by his owne cunning. Yea (ſayeth God) what art thou elſe, but the axe in the hande of him that heweth? If a man holde a ſawe or a knife to cut withall, and too ſerue his turne at his pleaſure, can the toole turne it ſelfe agaynſt the man? No: but it is to ſhew that a man hath not onelyonly his handes and armes to helpe himſelfe withal: but alſo that he hath the things that are without him at his cōmaundement. Is there any power in mortall creatures, but from the liuing God? do they not holde all of him? Then are we nothing if we be ſeparated from him. For it is he in whom we hauehave our life, mouing and being. Therefore let vsus vnderſtande, that when God vſeth worldly meanes, and ſerueth his turne by men, as by inſtruments: that is not to leſſen or to ſtrengthen his owne authoritie, but contrariwiſe to ſhew that he hath the guiding of them, and that if he do but commaunde or whiſtle as he himſelf ſayth, men muſt needs go forward to execute his will, yea and the verie diuels of hell are compelled vntounto it. And although they bee vnwilling, and that it be vtterly agaynſt their intent: yet notwithſtanding God driueth them by violent power, to execute the things that he hath ordeyned in his prouidence. And ſo we ſee now after what ſort we muſt conſider Gods prouidence: namely, that hee hath a care of the whole worlde, and watcheth ouer al his creatures, not only to foreſee what may happen (as ſome fantaſticall perſons imagine that God beholdeth the things as it were aloof, which are here beneath, & then prouideth for them afterward) but alſo (which much more is) that nothing may be done which he hath not determined, ſo as his will is the rule of all things. Thus yee ſee what is ſhewed vsus in this text. And therefore it behoueth vsus to minde well the prouidence of God, too the intent that when any aduerſitie befalleth vsus, wee may alwayes go to the firſt cauſe. True it is, that diuerſe tymes men ſhall do vsus vsus wrong, as we ſee howe they had robbed Iob of all his goodes. Men then may ſpoyle vsus of our goodes by deceyte or violence, or they may oppreſſe vsus by ſlaunders and wicked reportes, yea and a man may bee wrongfully ſlaine. In theſe things it behoueth vsus too acknowledge Gods prouidence as Iob hath done. He ſet not himſelfe againſt the theeues which had robbed him, but ſayth the Lorde hath giuen, and the Lorde hath taken away: and yet notwithſtanding Satan had bene the worker of it. But Iob knewe that God which made the worlde, dooth alwayes watch to gouerne and guide it, as is ſhewed heere. And therefore whenſoeuer we be afflicted, although the ſame come from mē, ſo as they do vsus wrong and outrage: let vsus aſſure our ſelues that God holdeth the… reynes of the bridle aboue, and that it is his will to hauehave vsus ſo afflicted, & that it behoueth vsus to receiue the ſame at his hand as of our Iudge, that we may enter into the conſideration of our ſinnes, and yeeld our ſelues guiltie as hath bin ſayde not long ſince. Thus ye ſee what we hauehave to marke in this ſtreyne. And truely when wee ſee the wicked beare ſway heere beneath, let vsus knowe that it is a part of Gods iuſtice. VVhereof commeth it, that things are ſo troubled, and that ſome men attaine to offices by wicked bryberie and parcialitie, and other ſome by purchaſe, too the ende anon after to make their hande againe of the poore people, by fleecing one, and deuouring another. It is bycauſe God perceyuing vsus vnworthie to bee gouerned by him, giueth the brydle to Satan. Ye ſee then that all the wrongs which raigne, are Gods ſcourges for our ſinnes, as wee hauehave ſeene heeretofore. Seeing it is ſo, it behoueth vsus to conſider, that when the Princes and Iudges of the earth are wicked, God intendeth too giuegive a greater gloſſe to his owne iuſtice, that it may be knowne vntounto vsus howe it is hee that afflicteth vsus, and by that meane puniſheth the offences which wee hauehave committed, ſhewing that wee deſerue not to hauehave him come neere vsus, but rather to withdrawe himſelfe from vsus, and to make vsus feele that bycauſe wee are diſordered, and hauehave ſhaken off his yoke, and are become as wilde beaſtes, we are worthie to hauehave the diuell raigne ouer vsus, and the wicked men which are his vnderlings and of his ſetting vp. So then wee ſee that God deſerueth to bee glorified in all reſpectes whatſoeuer troubles we perceyue in this worlde: and that it behoueth vsus alwayes to come to this poynt, that ſeeing he is almightie, it is impoſsible that hee ſhoulde doo any wrong. Hee is no worldly Prince raigning at other mens pleaſures, nor ſet vp by wicked practizes and policies, but he is the ſame by nature, and as hee is God, ſo alſo can he not be but rightuous: for his rightuouſneſſe cannot bee ſeparated from his mightineſſe as I hauehave ſayd afore. Nowe herewithall Eliu addeth, that if God turne his heart vntounto vsus to take away his ſpirite and breath, all fleſhe ſhall fayle, and by and by we ſhalbe changed to dust. Here Eliu matcheth Gods mightineſſe with his goodneſſe. And ſo hee ſheweth, that when we bee gouerned by Gods hande, wee muſt needes feele that he is good and mercifull towards vsus, in that we periſhe not euerie minute of an houre. And why? For what needeth there more too turne vsus into duſt, and too bring vsus vtterly to nothing, than only the looke of God? it is ſayde that if God do but blowe vponupon men, immediately their freſhneſſe chaungeth and withereth, and fadeth away. VVhen the Prophete Eſay ſpeaking after that maner of the ſtrength of men, likeneth it to an herbe or floure: he ſayeth, that if God do but breath vponupon vsus, hee ſereth vsus vp as a blaſting winde ſereth the graſſe, and that is it which is ſayde in the ſong of Moyſes. True it it is, that there is vſed another compariſon, howbeeit it tendeth to the ſame ende: which is, that if God withdrawe his ſpirite and breath, we periſh. According alſo as it is ſayde in the hundred and fourth Pſalme. And it agreeth moreouer with the text that I hauehave alledged out of S. Paules Sermon in the ſeuenth Chapter of the Actes of the Apoſtles: namely that we hauehave our life, mouing, and being in God. Seing then that we hauehave no being any longer than it pleaſeth God to ſhed his ſpirite vponupon vsus: if hee withdraw that power, we muſt needes periſh out of hand. VVe ſee then that the creatures continue no longer in their being, than it pleaſeth God to mainteyne them: and that aſſoone as hee withdraweth that power, by and by all returneth too nothing. For a concluſion, the thing which wee hauehave touched ſtandeth faſt: namely, that Gods mightie power is heere ſo matched with his goodneſſe, as wee ought too knowe that he neuer vttereth any ſuch rigour agaynſt vsus, but that he therewithall alſo ſpareth vsus, bycauſe we ſhould periſh eueryevery minute of an houre, if he liſted to withdrawe his ſpirite from vsus. For what is there in vsus if we conſider our owne ſtrength? HaueHave wee any meanes too preſerue our ſelues? VVhat moueth God to mainteyne vsus? Are we worthie to inioy the benefites that he beſtoweth vponupon vsus? No it is nothing ſo. Againe, I pray you what bonde is there betwixt him and vsus? Furthermore what is oure ſtrength? VVhat meanes hauehave we? None at all. Then muſt we conclude, that there is no cauſe why God ſhould preſerue the worlde, but for that he himſelfe is good, and the fountaine of all goodneſſe, ſo as he is not moued by any outward reaſon to beſtow the great number of benefites which we receyue dayly at his hande: but onelyonly that it pleaſeth him to make vsus feele his merciemercy and gracious goodneſſe by experience. Thus ye ſee that the onelyonly life which we hauehave, is a ſufficient recorde howe gracious and mercifull God is towardes vsus: and that although we were handled as roughly as were poſsible, ſo as we did but pine away, and were cumbred with continuall trouble and aduerſitie: yet notwithſtanding wee bee conuicted by our onelyonly breathing, that God maketh vsus to feele his goodneſſe. And why? For we liue not but in him, and by him: and if he withdraw his ſpirite, wee by and by periſhe and turne to duſt. But yet is life a precious thing whatſoeuer come of it. Thus yee ſee that men are alwayes indetted vntounto God howſoeuer hee deale with them. True it is that this poynt deſerueth to be layde out more at large. Howbeeit foraſmuch as the time will not ſuffer it: it ſhall ſuffize that euerie of vsus do beare in minde the things that I hauehave touched, and that wee looke neerely to our ſelues, and acknowledge that wee bee nothing at all, ſo eſteeming Gods mightie power, which hee ſheweth towards vsus, as we ioyne it with his goodneſſe, and therevpon bee moued to confeſſe him as he is, namely by ſubmitting our ſelues wholly vntoo him, and by beleeuing that hee ſo gouerneth the worlde, that he doth not any thing but by weight and meaſure, and that he is iuſt and vpright in all his workes, and that we muſt confeſſe him to bee ſo, although it ſeeme ſtraunge to our fleſhly reaſon.
Nowe let vsus fall downe before the face of our good God, with acknowledgement of our ſinnes▪ praying him to inure vsus more and more to the conſidering and knowing of them aright, ſo as we may learne, not only to confeſſe them, but alſo to condemne them in our life: and eueryevery of vsus particularly too do the things which all of vsus ingenerall are exhorted to do and therewithall ſuffer our ſelues to be guided by his hand, and paciently receyue all the aduerſities that it ſhall pleaſe him to ſende vsus, to the end we may not ſettle our ſelues to much vpō this tranſitorie life, but aſpyre vpwarde to the euerlaſting kingdome wherevnto hee calleth vsus, where all our ioy and felicitie ſhall bee truely accompliſhed. That it may pleaſe him to graunt this grace not onelyonly to vsus, but alſo too all people and Nations of the earth, bringing backe all poore ignorāt ſoules from the miſerable bondage of errour, &c.