Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding

The .lxxxviij. Sermon, which is the first vpon 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 vnto 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 vnto 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 haue here to conferre the last saying of Eliphas with the an∣swere of Iob whiche wee haue now hearde. Eliphas on his be∣half maintaineth that God will [ 30] alwayes knowe them that are rightuous, and not onely shewe them fauor, but the whole cun∣try 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 [ 40] 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 euery point. Then dea∣leth hee not all after one rate as we haue declared heere before▪ And in deed although it be sayd here, That a cuntry [ 50] 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 vnto 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 haue bene founde but fiue [ 60] rightuouse men in Sodome, God would haue spared the whole citie for their sake: and although it was filled with horrible sinnes, yet God woulde not haue vsed the ven∣geance 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 haue declared. But to bee shorte, let vs 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 haue 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 vs? Euerye man woulde fall asleepe, and the hope that wee haue of the heauenly life, woulde bee as it were layd a water, yea be quite abolished. Therefore it is needefull that God shoulde waken vs with afflictions, to the ende we might thinke vpon the euerlasting heritage which is promised vs, and lifte vp our mindes therevnto: for to that end behoueth it vs to be exercised in many ad∣uersities. 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 vs according as he knoweth them to be expedient for vs, ha∣uing 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 haue afore∣hand 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 vpon that pledge. Againe if it please God to afflict suche as haue 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 con∣sider

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 al∣wayes cheere vp ourselues in the mids of our afflictions, and make our gayne when God causeth vs to feele his fa∣uour, by considering that it is ynough for vs that we haue some promises of it here, & that the fulnesse therof must not be shewed as now, as the which should not be for our [ 10] welfare. Heereby we see that Iob had iust cause to rebuke Eliphas after that maner. Neuerthelesse he excedeth mea∣sure as he had done heeretofore. And this will be the bet∣ter perceiued by the words that he vseth. Hee sayeth, that although his wordes be bitter, yet doeth the plage that be indu∣reth farre passe his groning [or complaynt.] VVhereby he meeneth that he maketh right greeuous complaints: and yet that if men looke vpon 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 [ 20] 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 haue seene him heretofore: which is, that he would fayne go to lawe with God, & shewe that if hee might atteyne to that, and haue leaue to mayne∣teyne his owne cace: he should do well ynough, & in cō∣clusion be quit and cleered. For then (sayeth he) God woulde [ 30] not vse force againste mee, but deale with mee by order of lawe: and if I might haue such hearing, I shoulde imme∣diatly 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 vs by his lawe, and that is the rightuousnesse whereby hee dealeth with men and whereby hee iudgeth them. Then if God summon vs to his iudgement seate, and there deale with vs by the or∣der [ 40] of his lawe: that is one kinde of rightuousnesse or iu∣stice. For no man is able to say but wee be iustly condem∣ned 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 vs 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 for∣somuchas [ 50] their owne consciences do so condemne them, as there needeth none other man to giue euidēce against them, nor to make long triall of the matter: for they haue a searingyron that burneth thē within. There is also ano∣ther kind of rightuousnesse which wee are lesse acquayn∣ted with: which is, whē God hādleth vs, not according to his law, but according as he may do by right. And why so? Forasmuchas our Lord giueth vs our lesson in his law, & commaundeth vs to do whatsoeuer is cōteined there: al∣though the same do farre passe all our power, & no mā be [ 60] able to performe the things that he hath cōmaunded vs: yet notwithstanding wee owe him yet more, and are fur∣ther bound vnto him: and the lawe is not so perfect and peerelesse a thing, as is the sayde infinite rightfulnesse of God, according as we haue seene heretofore, that by that he could find vnrightuousnesse in the Angels, and the ve∣ry daysunne shoulde not bee cleere before him. Thus yee see how there is a perfecter rightuousnesse than the righ∣tuousnesse of the law. And so if God listed to vse that: al∣though a man had performed all that is conteyned in the lawe: yet should he not fayle to be condemned. But sure∣ly our Lord vseth it not. For he applieth himselfe so farre forth vnto vs, 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 righ∣tuousnesse. 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 eni∣mie of God and all goodnesse. So then we haue no shifte to discharge our selues agaynst God, if he leaue vs to our∣selues, but contrariwise we shall do nothing else but pro∣uoke his wrath. And againe whē he graūteth vs the grace by his holy spirite, to loue the thing that is good, & ther∣withall putteth such a woorkfulnesse in vs as our life be∣commeth 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 vs rigorously. Howbeeit, when God is so graciouse to vs as to gouerne vs by his holy spirite, he accepteth the goodnesse that he hath put into vs, notwithstanding that it bee vnperfecte. True it is that forsomuchas we do amisse, we haue 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 vs, for hee vseth the same pitifulnesse in forgiuing al the infirmities wher∣through we do amisse. But now let vs come to that which is sayde here. Iob knew well ynough that he was a wret∣ched 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 or∣dinarie 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: af∣ter 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 vnto 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 blis∣seth him, and there appereth no token that God forget∣teth 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 [ 10] 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 vnto God: and the goodnesse that is in vs 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 accor∣ding to his will: hee vseth the ordinarie rightuousnesse, that is to wit, the rightuousnesse which he setteth foorth vnto vs in his lawe. But looke mee here vpon Iob who is [ 20] a faithfull man and hath serued God with a pure & right meening minde: and yet notwithstanding he is tormen∣ted with extremitie: it seemeth that God hath sette him vpon 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 mee∣neth 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 [ 30] an example to the whole world. To be short, he intendeth to shew what authoritie he hath ouer his creatures. Not∣withstanding in so doing he ceasseth not to be rightuous. I meene euen although he deale altogither after that ma∣ner. For I haue 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 vs trie whither Iob spake rightly in saying so: no surely, he ouershot himself. And for proofe thereof, let [ 40] vs take this sentence that is set downe here: Hee will not debate with mee by force (sayth he) but there I shal haue reason. Howe, meeneth he that God will not deale with him by force? It were to go to law with him if he would giue him the hearing. Iob then presupposeth that God vseth an ab∣solute 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 ouerru∣ling. Heerein Iob blasphemeth God: for although Gods power be infinite, yet notwithstāding, to imagine it to be [ 50] 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 right∣full than mightfull: his rightfulnesse & mightfulnesse are things inseparable. Therefore Iobs saying is euill. Not that he purposed (as I haue 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 vs come to the handeling of the matter in truth as it is. Hi∣therto we haue but layde foorth the matter. VVhereas I [ 60] sayde there are two sortes of rightuousnesse or Iustice in God: that is true. Howbeeit the applying of it was accor∣ding to Iobs imagination, & that was a misapplying. But nowe let vs come to the pure truthe, that we may knowe how the matter goeth. It behooueth vs to beare in minde what hath bin declared heretofore: that is to wit, that god in his law applieth himselfe vnto vs, 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 cor∣rupted: but his abilitie when he was in his perfect sound∣nesse, such as Adam had before he fell, and such as the An∣gels of heauen haue yet still. Yee see then that God in his lawe hath a respect vnto our abilitie: yea, but let vs con∣sider well after what manner this worde Abilitie is to be vnderstood: for it is not according to the want or wret∣chednesse that is in vs as nowe: (for as nowe wee can do nothing but euill:) but according to the state wherin wee should haue continued safe and sound, if corruption had not entered into oure nature. And for the better vnder∣standing hereof, let vs take the Angels for a mirrour. Be∣holde, the Angelles indeuer to serue God: they are not tempted with euill affections as we be: there is no rebel∣liousnesse nor sinne in them: and yet notwithstanding, although the obedience which they yeelde vnto God be pure in respect of vs: it ceasseth not to bee imperfecte if it bee compared with the infinite maiestie of God. Nowe then, God (if he listed) coulde vse vs after an extraordi∣narie manner: that is to say, although there were no law too rule vs by, yea or although we had perfourmed all that is conteyned in the lawe: yet mighte hee iustly con∣demne vs, but he will not do it. And why? Hee is conten∣ted with the rule that he hath giuen, shewing that hee py∣tyeth his poore creatures. And that is the cause why the Angels are pure and accepted for rightuouse before him. But now let vs 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 prehe∣minence too iudge what is meete and expedient for oure welfare. For if God perceyue that wee haue neede to be chastized, hee will do it: And although wee haue had the minde to serue him and haue put our indeuoure thereto: yet wyll hee not therefore misse too handle vs roughlye sometimes, so as it shal seeme that we haue offended him more greeuously than the wickeddest of the worlde, by his punishing of vs after that sorte. But it is not as Iob thought. And why? For it seemed to him that God ought to haue hild himselfe contented with the obedience that he had yelded him, and that Gods punishing of him pro∣ceeded 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 haue punished him so, euen by his law. And why? For surely God beareth with vs, 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 vs his law to the intent to be subiect to vs, and to be bound vnto vs? No. He doth it of

his owne free goodnesse. Now then if a man would com∣pell him to it, shoulde he not do him wrong? Yes. There∣fore Iob misbehaueth himself in this behalfe. For when a man shall haue 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 [ 10] 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 pu∣nishe Iobs sinnes: hee had another respect: and went an∣other way to woorke, according as I haue 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 [ 20] it was not his minde to handle Iob according too his de∣sertes: howbeeit that wee muste alwayes conclude, that God euen according to his lawe, coulde haue sente Iob an hundred times more aduersitie, so as hee shoulde not haue 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 ma∣iestie and the casting downe of his Iustice? If we were o∣uerwhelmed a hundred thousande times, yet were it not [ 30] comparable too the hideousnesse of the cryme that wee haue 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 (me∣ning that God intended not to punish him for his sinnes, but for some other cause:) he had sayde very well & tru∣ly. 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 [ 40] 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 wal∣lops, 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 giue yet some greater light. Therefore let vs come to that which Iob sayeth, af∣ter he hath declared that what bitternesse soeuer hee hath vttered out of his stomacke, yet his greefe surmounteth [ 50] 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 vs: yet could we neuer winne our cace. And that is the cause why hee sayeth in his Prophete Esay, let vs set a iudge or vmper betwixte vs, 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 [ 60] too gyue sentence vppon him. No: but his meening in effecte is, that althoughe hee shoulde forbeare hys au∣thoritye, and that there were some man appoynted too bee iudge betweene him and vs: 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 vs. 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 pri∣uiledge, 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 blin∣folded, 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 vpon our gard when God sendeth vs any afflictiōs. Therfore let vs 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 vs so sore, as wee shall no more knowe where too become. So muche the more then had euerie of vs neede to looke narrowlye to himselfe: and if God send vs aduersities, let vs assure our selues that we shoulde be vanquished and beaten downe out of hand, if he vphild vs not by his grace. Furthermore let vs not beleeue our owne likings: but when our flesh∣ly reason alledgeth any thing to vs, let vs 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 bet∣ter than thou canst now, for thine owne conceyt caryeth thee away. Seeing it is so, thou must not take vpon 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 haue to mark in this text. Now let vs proceede further, Iob sayeth, would God dispute with me by force? No, but he would giue mee strength. Hereby he be∣tokeneth, 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 blasphe∣mie 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 notwithstan∣ding is the rule of all rightuousnesse. For it were a ren∣ding of God in peeces, if we should make him almightie without being al rightuous. True it is, that his rightuous∣nesse shall not alwaies be apparant vnto vs, but yet ceas∣seth it not too continue euermore sounde and vnappay∣red. VVee muste not measure Gods rightuousnesse by our owne conceyte, (for that were too greate a streyte∣ning 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 rightuous∣nesse 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 [ 10] is certaine that although God had disputed agaynste Iob with force or might, yet it shold not haue bin with such a lawlesse might, as sholde haue born down right: but with a rightfull might, notwithstāding that men could not cō∣prehend the rightfulnesse thereof. And heere we be war∣ned, that when there is any talk of Gods mightinesse mi∣nistred vnto vs, we muste reuerence it by confessing the same to be alwaies rightful. And if we will so do, then (as I haue touched alreadie) we muste not measure his migh∣tinesse by our vnderstanding: for what a thing were that? [ 20] It is euen the groūd & cause of all the grudgings that are heard against God. For when men conceyue not the rea∣son 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 haue God to gouern vs after our own liking, & fall to our cōtrolling of al his doings, & cannot cōceiue good opiniō of thē, except he shew vs the reason why. But cōtrariwise it behoueth vs to honour the said secret mightinesse, acknowledging that ther is right∣fulnesse inclosed in it, which we cānot espye as yet. There [ 30] are other some, which to proue god rightuous, wold abo∣lish his mighty power. Of which nūber are they which in these daies cānot abide that a mā should preach, that God hath chosen vs of his owne free goodnesse, & that he dis∣poseth 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 haue so chosen some & forsaken the residue: it foloweth, that he hath created men to damnation: & is that agreable to [ 40] his righruousnesse? Againe, if all things be done by Gods wil, what shall a man say to it, seing ther are so many wic∣ked 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 ha∣uing created mē, wil not also saue thēal: neuerthelater let vs assure oure selues, that Gods rightuousnesse is to high & to deepe for vs to atteine vnto as now: but the day will come that our Lorde will make vs able to vnderstand the things that are hiddē from vs as now. It is sayde that wee [ 50] know but partly & darkly: but whē we be become like to him, we shall not onely see him as he is, but also we shall perfectly vnderstand the things that are not yet disclosed vnto vs. These drunken sots that are sotted in their ouer∣weening, cannot abide to yelde God so much glory, as to submit thēselues wholly vnto 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 [ 60] by his own naughtinesse, is iustly cōdemned for the same & yet that god purposeth another end, which is vnknow∣en to vs. 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 vs, 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 vnder 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 vs, 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 hād∣led vs after our owne wish, and all the world were gouer∣ned as we had deuized in our head: it were very easie for vs to say, God is rightuous, God is good. And why? By∣cause wee shall haue concluded already in our selues that it must be so. And what shold then become of Gods righ∣tuousnesse? It shoulde bee but a certaine subiection vnto vs: as who would say that if God did as we woulde haue him to do, thē should he be wise, but not els: & that were greate reason. Contrariwise (as I haue 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 ne∣uerthelesse confesse him to bee rightuouse, and there rest as prisoners vnder the bridle of humilitie. Thus ye see af∣ter what maner we yeeld God the glory that is belōging to him. And therfore although God vse greate rigour to∣wards vs, so as we knowe not on whiche side to turne vs, and we seeme to bee pressed ouer sore. Yet let vs beware that wee say not with Iob, that God debateth with vs in mightinesse of power: let vs take hede that we father not an absolute power vpon God: but lette vs consider that there is alwayes in him an incomprehēsible rightfulnesse which it behooueth vs to honour though wee perceyue it not, and that it shew not it selfe: let vs 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 giue him strength, and not debate with him by prerogatiue of his power: let vs acknowledge that God giueth vs strength euen in the greatest rigour that hee v∣seth. For if he gaue vs not strength, what a thing were it? God nedeth not to vtter any extreme force to confound vs, let him but blowe vpon vs, 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 vs, wee bee vndoone, yea euen with the leaste aduersitie that he can sende vs. And

what should become of vs then if he vphild vs not, when he listed to chastize vs somewhat roughlier? But hee bea∣reth vs vp in such wise, that whē he smiteth vpon vs with the one hand to strike vs downe, he hath the other hande vnder vs to lift vs vp againe, & suffereth vs not to quaile. Therefore let vs conclude, that if God afflict vs, hee wyll giue vs such strength as we shall alwaies stand stedfast & vnouercome: yea verely, for he is neere vs, that is to say, vs that are his. Insomuch then as we feele such assistance at his hand, it ought to suffize vs, assuring our selues that [ 10] he will alwayes haue such respect of our infirmities, as he will make vs 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 vnto the ende.

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

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

This Sermon is yet still vpon the, vij. verse, and then vpon 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 haue kept his vvay, and not turned aside from it.

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

IOb pursewing the matter that was trea∣ted of yesterday, protesteth heere, that if God woulde handle him after his de∣serts, he shoulde not bee so sore afflicted as hee is: for alwayes his meening is, if God woulde proceede with him accor∣ding 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 vnto him. Certesse it is very true that God dealeth not after this ordinarie man∣ner [ 40] towards him, whē he vttereth such rigor against him. For Iob was none of those that haue transgressed Gods law in such wise, as their punishment ought to be an exā∣ple vnto others. Iob was none of that nūber: he had inde∣uered to lead a holy life: & he had so behaued himself, not only towards mē, but also towards God, as he might haue bin counted more than half an Angell in cōparison of o∣ther 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, [ 50] 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 po∣wer, and in not acknowledging a secrete rightuousnesse in him, although his creatures perceiue it not. This is the [ 60] 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 vs 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 perfour∣meth not all the things that are conteyned in the lawe. Thus ye see that all mankinde is shut vp vnder the curse, if God listed to extend the rigour of his law towards vs, according as Sainct Paule treateth specially therof in the thirde Chapter to the Galathians. Iob then is farre ouer∣seene in saying that a ryghtuouse man maye pleade hys cace, if God will giue him audience according to the rule of his law. For (as I haue said) we must needes yeeld our∣selues giltie, not onely 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 euery poynte. Moreouer, it is true that the rightuouse maye shewe themselues before God, howbeit not to come to account: for wherein con∣sisteth oure blissednesse, but in hauing our sinnes pardo∣ned 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 vs then in hande to haue 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 vs wrong in punishing vs: but he alledgeth the amendes that he himselfe hath made, and that forsomuche as hee hath released vs 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 accor∣ding [ 10] as it is sayd in the Psalme, who shall giue 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 vn∣derstande 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 haue trotted vp and downe all the world ouer, yet shall they neuer attayne to [ 20] the great secretes of God, for they surmount all their ca∣pacitie and reache. But the sense continueth alwaies the same that I haue spoken of: namelye that Iob meeneth heere, that the manner of dealing whiche God vseth to∣wardes him, is so high and profounde, as mans reason can neuer reache vnto it. And it is a very true saying, so it bee well applyed: but Iobs fault is, that forasmuch as hee per∣ceiueth 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 plea∣sure [ 30] 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 sud∣daine pangs of his passions, wherethrough woordes esca∣ped h•••• without aduisednesse. Neuerthelesse hee fayleth not to conclude alwaies that God is rightuous & blame∣lesse: he sticketh euer vnto that in himselfe. But yet not∣withstanding: hee is not able to brydle his tung from ca∣sting foorth woordes out of square by reason of his passi∣ons. [ 40] This is it that wee haue to marke in effecte. Nowe, that we may applie this doctrine to our vse, let vs vnder∣stande, 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 haue, 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 mercie. Thus our cō∣ming vnto God, muste not be to pretende any iustifying [ 50] of our selues, nor to make any satisfactiō: but to acknow∣ledge our sinnes, and to beseeche him too admit vs of his owne meere goodnesse and mercie, and not to open our mouth to pleade our cace. For that manner of debating belongeth not to vs: it is the office that is giuen to oure Lorde Iesus Christ. Therefore let vs on our parte holde our peace, and suffer Iesus Christ to bee our spokesman, and to make intercession for vs, that by that meanes our faults may be buryed, and we be quit in sted of being con∣demned. Thus much haue wee to beare away in the firste [ 60] place: and that is the meane to deliuer vs from our iudge for euer: according as S. Paule sayeth, who shall lay any thing to the charge of Gods children seeyng hee iustify∣eth them? VVho shall stande against them seieng that Ie∣sus Christe hath taken theyr cace in hande too pleade it? That (say I) is all our refuge: and without that, we be vn∣done, and we muste not thinke to come vnto God with∣out it. For we shoulde be ouerwhelmed with his wrath as we be worthy. As touching the second point, it behoueth vs to marke, that Gods iudgementes are oftentimes hid∣den from vs: 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 vs rather acknowledge that Gods rightuousnesse is too highe a thing for suche rude∣nesse as is in vs, and that it were too greate a presumptu∣ousnesse for vs to desire to atteyne therevnto. This (say I) muste wee be fully resolued of. I sayde that Gods iudge∣mentes are very secrete, and that when wee haue 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 vs make comparison betwixte him and vs, 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 re∣mayneth then? VVe muste honour Gods secretes when they be hidden from vs, and therwithall confesse that all his doings are disposed with infinite wisedome, vpright∣nesse, & 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 reply∣ing 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 mala∣pertnesse. 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 haue hunted ouer all the worlde, yet shall we not attayne vnto God. Heereby wee be informed, that Gods determinations are suche a bot∣tomlesse Sea, as wee can neuer atteyne to them, and that the rightfulnesse whiche is in them, is an infinite thing. Now lette vs consider our owne abilitie, and marke what infirmitie is in vs. 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 attey∣ned 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 vs 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 haue 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 vs confesse that his iudgements are so depe a Sea, as we cannot found them. And therewithal let vs hold it for a sure principle, that God continueth euermore rightu∣ous, notwithstanding that hee seeme too deale crookedly and ouerthwartly: and although we finde fault wyth his doings, and haue apparant surmises and colours so to do: yet (say I) let vs 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 haue their full scope and the godly men to bee vtterly troden vnder [ 10] foote, so as all things were out of order, and might ouer∣came right, and there was no more conscience and vp∣right 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 vpon his charge. Thus ye see it was a very hard and com∣bersome temptation that the Prophete indured. But for∣asmuch 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 [ 20] art rightuons and thy iudgements are rightfull. His spea∣king 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 abrid∣ged himselfe of that libertie, and cut off the occasion of that which he might haue conceyued in his minde. Ther∣fore before he enter into his matter, he maketh this con∣clusion: Lord howsoeuer the world go, and although men may surmize that thou dost things without reason: yet art [ 30] thou rightuous and vnblamable in all poyntes and all re∣spects. Euen so must wee do, and not say with Iob, It is impossible for vs 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 ther∣fore 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 haue to remēber here. Fur∣thermore let vs take warning, that we may wel make large [ 40] discourses, but we shall gaine nothing thereby. True it is that men may haue great quicknesse in their wits: but yet must not the same giue vs occasion or ouerweening as we see many do, who bicause they haue their wits wel sharp∣ned, 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 vpon them. Therefore let vs consider well, that when wee haue trudged vp and downe, we shall be neuer a whit the nerer [ 50] to the finding out of the end of all things. For our Lorde will shew vs 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 vs to tast in some certaine measure the things that are for our welfare, wayting for the latter day when wee shall haue them fully discouered vnto vs. Thus ye see more what we haue 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. [ 60] I cannot know him (sayth Iob) and he knoweth me: I vn∣derstande 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 conclu∣sion that he maketh. Now this saying of his is verie true, that God knoweth our wayes and trieth and proueth vs as gold in the furnace: but yet notwithstanding haue wee any cause to cōplaine that we be not his matches? Should the creature checke after such a sort, as too take part a∣gaynst his maker? Though God make vs not haile fellow with himselfe, ought wee to say that he doth vs wrong or iniurie? Therefore whensoeuer it commeth to our minde that God knoweth all our wayes, and that hee tryeth vs, and that he purgeth and sifteth out all the sinfull affecti∣ons and superfluous thoughtes that are in vs: let vs vn∣derstand that the same must teach vs lowlinesse and feare, and not prouoke vs too make any complaint as Iob dooth in this text. And herewithall we see how God intendeth to bridle vs by al meanes for our owne welfare. For when he trieth vs after that sort, commeth there any profite of it vnto him? No: but he knoweth it to bee expedient for vs, according also as when hee commeth neere vnto vs, is it for that he is afrayde, or for that hee seeketh any profite by vs? No, it is nothing so: but he knoweth that wee haue neede too bee kept in obedience and awe. For that is the cheefe thing that he requireth of vs, and that is the sea of all vertue that bringeth vs to saluation. Therfore it beho∣ueth vs to be rightly subiect vnto God. For if he hild not his maiestie ouer vs, and shewed vs not what wee bee, and what our state is, and hilde vs not vnder his feete: what would become of vs considering the pride and malapert∣nesse that are in vs all? God then in not shewing vs 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 vs, it is for our welfare. And in good sooth which of vs 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 vs to dis∣cerne betwene good & euill, but as it were a candle which he hath lighted, to the end we might perceyue the naugh∣tinesse 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 vs, bycause wee will not do it our selues as our dutie were to do, but by our good willes woulde be∣come like brute beasts and dispatch our selues of al discre∣tion and reason. Thus ye see that the thing which we haue to marke in this text, is that forsomuch as God knoweth our wayes and woorkes aforehand: it behoueth vs to con∣clude, that if hee make vs too passe as Gold through the furnace, the same is for our profite and welfare. And al∣though 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 vs whersore he hath tryed vs after that maner, in making vs too passe through so many afflicti∣ons, 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 vs 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 haue to beare away heere. Nowe when Iob hath sayde so, he addeth this protestation. That his foote bad walked in [ 10] 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 wal∣ked 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 haue kept thy commaundementes with my whole hart. Lorde I haue set more store by thy lawe [ 20] than by gold and siluer: all my delight hath bin in them: I haue not weltred in my wicked affections: but all my pleasure hath bin in the hearing of thy lawe. VVhen Da∣uid speaketh after that maner, is it too boast himselfe be∣fore 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 [ 30] guiltie, and that whereas he protesteth himselfe too haue followed Gods commaundements: it is al one as if he ac∣knowledged 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 go∣uerned me by thy holy spirite, my following of thy com∣maundements came not of my selfe, but thy guiding of me caused me to giue my selfe therevnto. Dauid by yeel∣ding such honour vntoo God, confirmed himselfe more and more in good hope, assuring himselfe that as hee had [ 40] 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 ordina∣rie rule of his lawe, hee shoulde haue no cause to vse such rigour towardes him. Iob is grossely ouerseene in this be∣halfe. For if God had iisted to haue punished him for the sinnes that hee had committed: he might iustly haue done it: and in that he doth it not, it is of his meere free good∣nesse. [ 50] Iob therefore dooth not discerne aright betweene God and his own person. For he should haue 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 haue in∣deuered too walke before thee in as great soundnesse as was possible for mee to do. Neuerthelesse there hath al∣wayes bin somewhat amisse, and therefore thou shalt find all my workes to be sinsull. Iob might haue spoken so and sayd: well Lorde, I knowe well thou bearest with me: and that proceedeth of thy fatherly goodnesse. And although [ 60] 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 vpon 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 vnto Iob who is setheere before our eyes, as a myrrour of pacience: what will be∣come of vs? Therefore when wee bee afflicted, lette vs pray God so to hold vs 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 haue to beare in remembrance. Furthermore in going through with this sentence, let vs learne to knowe what the true seruing of God is: for Iob sheweth vs here howe to do it. VVhereat then must we begin when wee intende to giue and dedicate our selues wholly too the obeying of God? At the keeping of the way whiche hee sheweth vs. 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 en∣terance? At the following of that which seemeth good to their owne liking. Yea? as who would say that God had no soueraintie ouer vs, 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 haue set my foote and walked in Gods path, I haue not turned a∣side, I haue not in any wise stepped out of his wayes. Had this rule bin well hilde and kept, wee shoulde not haue 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? Euery mans owne li∣king. 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 vnderta∣keth 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 haue forged after that maner. But contrary wise the holy ghost telleth vs, that we must not lift vp one foote too go fore∣ward, but onely in the way which God sheweth vs. It be∣houeth vs to refrayne our selues in that cace: for he that will needes raunge abrode, and make his friskes and out∣leapes 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 e∣uer backwarde, when wee bee so desirous to gad after our owne fancie. Then let vs 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 haue made, but whiche hee hath shewed vs by his woorde. And not without cause dooth Iob adde further, that hee had not re∣tyred 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 vs vnder his obeysance, but by force: and e∣uen 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 [ 10] 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 vs 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 fantasti∣call, and also bycause wee see things euerye where that drawe vs vnto euill. And therefore let vs take heede that we may be able to protest truely with Iob, that wee haue [ 20] not swarued from the waye that God hath shewed vs. Now, that wee may so do, it behoueth vs to herken well too the things that God telleth vs 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 com∣maundement of Gods lippes? It shoulde seeme that that is more than needeth. No, it is to shew that mans life shall [ 30] alwayes be vnruly and disordered, if it bee not framed by the law of God, and all his thoughtes and deedes so di∣rected by it, as hee presume not to swarue any whit at all from it, be it neuer so little. And this serueth to shew vs the vse of Gods woorde, and the profite that wee reape thereof. The vse then of Gods worde, is to hold vs in the right way, bycause that if we should looke for newe inspi∣rations 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 vs the ho∣ly [ 40] Scripture: and therevnto will he haue vs to holde our selues. Therefore let vs beware that wee vse the benefite which God offereth vs. Nowe therewithall is matched a profitablenesse: for is there any thing more to bee desi∣red, 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 as∣sured that the way which hee sheweth vs is infallible, so [ 50] 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 vs not bereeue oure selues of the grace that God offereth vs as we see the world do, which is so malicious and froward, that it had much leuer to giue it selfe too it owne fantasticall deuises, that is to followe the vnfallible truth which cannot lie vntoo vs. Lo what wee haue too marke in this Text, where Iob speaketh of the commaun∣dement of Gods lips, too shewe vs that God in ordey∣ning [ 60] his word which is preached by the mouthes of men, intended too haue vs 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 euery 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 vnto men than their nourishment? For as we loue our liues, so doo we also indeuer to prouide necessaries for the same. If we want bread, what a thing is it to vs? How are we dismayd at it? Forasmuch then as men haue great care too main∣teyne 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 ad∣monition. For we see howe men are desirous to liue, and not onely 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 haue no regard of God. So much the more therefore doth it stande vs 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 vs. 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 spiritu∣all 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 vs lerne to preferre gods word (wher∣with oure soules are nourished) before all the things that concerne this tēporall & flightfull life: and let our prefer∣ring of it bee not onely to say, I am learned: but also too giue our selues wholly to the seruing of God, as I obspea∣keth of it here. Now let vs come to that which I haue de∣clared 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. How∣beit there wil be one other point very profitable and wor∣thie 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 vnto God. And that is a ve∣rie needfull thing: according as I haue touched alreadie, that wee bee but vagabundes and stragglers, if wee holde not the way that God hath shewed vs. And howe may that be done? Let vs cut off, I say, let vs 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 [ 10] 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 giue themselues too God. It is all one as if a man woulde put a French hoode vpon 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 fashio∣ned [ 20] 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 haue bin wont to do it, and eue∣rie 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 vs to yeeld vnto it. And so wee see it is not without cause that Iob hath sayde, that he sought Gods worde, and the doc∣trine 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 a∣lone till to morrow.

And in the meane while let vs fall downe before the face of our good God with acknowledgement of oure faults, praying him to make vs so to feele them, as wee may learne too humble our selues, not onely in acknow∣ledging the mightie power that he hath aboue vs, but al∣so 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 vs, wee may conti∣nually mourne for them, assuring oure selues that God knoweth many mo by vs, thā we our selues can perceiue: and that forasmuch as we bee full of vanitie and inclyned too deceyte and leasings, let vs desire him too refourme vs 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 vs in his name: not with our bo∣dily eares only, but in such sort as it may take good roote in our harts, that we may desire nothing else but to be fil∣led with it, and to haue it for our ordinarie foode. That it may please him to graunt this grace, not onely to vs, &c.

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

This Sermon is yet still vpon the twelfth verse, and then vpon 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 giue ouer all our owne custo∣mes and maner of dealing, and not alledge one thing or other to make it go for good: but see∣ing our Lord hath spoken it, we must hold vs simply to his word which he hath giuen vs. Nowe remayneth to marke the worde that is set downe in that [ 50] 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 spo∣ken of, and be somwhat well disposed: howbeit that dis∣position is not throughly planted in them: and therefore we see that the fayth which appeared in them for a time, vanisheth away. Then let vs marke well, that wee haue neuer profited well in Gods schoole, till his worde be so deepely rooted in our harts (that is too say, till wee haue [ 60] receyued it with such a mind) as it is not a flightfull mo∣tion to allowe or like well of the thing that is told vs, but a hartie affection settled vppon it in good earnest. And that is the cause why it is oftentymes tolde vs, that the seruice of God is inward and spirituall. For although wee had satisfied the whole worlde, and all men thought vs to be vtterly faultlesse: yet might God iustly refuse all this goodly outward shewe wherein men sooth vs, if the hart go not afore it. So then let vs beare this saying in minde, that it behoueth vs to lay vp Gods worde. And howe? Not to burie it: for if we beleeue with our hart vnto rightuous∣nesse, 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 vs. 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. Further∣more 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 house∣holde,

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. There∣fore let vs vnderstande, that our hoording must be to the end we may vse it discretely, according as the cace shall require. And when wee haue the treasure of the doctrine of saluation layd vp in our harts, we must not onely pro-fite [ 10] our selues by it, but also edifie our neighbours. Yea and let vs 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 haue to note vpon 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 inestima∣ble treasure. Now let vs 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 [ 20] 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 haue tolde you that this is ouer∣much. For although Iob knewe that God punished him not for his sinnes: yet ought hee too haue bin fully resol∣ued, that God is rightuous and vnpartiall in all his doo∣ings. 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 [ 30] in one mind, that is to say, that he is constant and vnuari∣able, and cannot be turned one way or other: according as we see that euē Balaam the lier was inforced to acknow∣ledge 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 fauou∣rable [ 40] to vs, and to succour vs in all our needes: we must stedfastly beleeue it and rest vpon it, without any dou∣ting whither he will performe his promise or no. VVhy? for his truth is infallible. Likewise on the contrary part, if hee threaten vs, wee must tremble, assuring our selues that it is not for vs 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 sted∣fastnesse in executing his determination. VVe knowe that God vttereth his minde vnto vs when he auoucheth [ 50] himselfe to be pitifull, and that he receyueth vs too mer∣cie. Seeing then that our Lorde doth so call vs vnto him, it is not to beguile vs and too foade vs with some vayne hope. And therefore inasmuch as we haue such assurance of his good will, let vs 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 [ 60] 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 vs, and that when the diuell and men haue practized their vttermost agaynst vs, 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 sted∣fastnesse that is in God. Also let vs beare in minde what hath bin sayd concerning his threatnings: so that if he re∣buke our vices, and bee so good too vs as to warne vs of them, let vs not stand vnamendable in our misdoings, but let euerie of vs humble himselfe, and looke well aboute him, and with all carefulnesse indeuer too preuente the curse which God hath tolde vs of. For to that ende doth he make vs to feele his wrath. I say it is to the ende hee woulde not bee constreyned to execute his wrath agaynst vs. 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 spo∣ken 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 vs, and it is as much as if wee had a hun∣dred thousande witnesses, and that thou haddest neuer ceassed repeating and rehearsing the things that wee had once heard afore: we neede not to haue 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 notwithstan∣ding wee see howe our Lorde calleth vs by ratifying hys promises, and is not contented to haue spoken once and away, but putteth vs often in remembrance of the things that wee haue once heard, and will haue vs taughte his goodnesse all our life long. Seeing then that hee vseth such ouerabundantnesse, it behoueth vs 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 vnto vs. For wee must rather marke howe it is sayd vnto vs in the Psalme, that Gods sayings are as siluer seuen tymes fined in the fornace, wherein there is neyther drosse nor superflui∣tie. They be not like the wordes of mortall men, who are dubble, and will eyther colour the wordes that they haue 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 vnto all the things which they heare at Gods mouth. So soone then as God hath spoken any thing, let vs (according too that whiche hath bin touched alreadie) set this seale vnto it, that there is nothing but truth and certeintie in it. For there is no∣thing but vntruth in mans minde, and yet God doth vs

the honour too make vs 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 vs the honour, too make vs his witnesses althoughe there bee nothing but vanitie in vs: 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 [ 10] vnderstoode. True it is (as wee haue 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 haue erst decla∣red) Iob purposed no suche blasphemie in himselfe: but heere the cace concerneth his former pangs which were ouerheadie. But nowe let vs consyder what profite re∣doundeth too vs of this doctrine, that God doth what∣soeuer hee liketh. It behoueth vs firste and formost too [ 20] knowe what the things are that God desyreth or lyketh. VVe knowe that he cannot away with any vnrightuous∣nesse, and therefore his desire or lyking must needes bee rightuous and full of equitie. Seeing it is so, let vs 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 vs marke howe it is sayd vnto vs, that God holdeth the reynes of the brydle, and that nothing is done whiche hee hath not forede∣termined in his purpose. Oftentymes wee maye thinke [ 30] 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 vs con∣clude, that for so muche as God is rightuous, it becom∣meth vs to allowe of all his dooings, although they fall not out too oure lyking. And although it seeme too vs that God ought too woorke otherwyse, yet let vs sub∣due 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 vpright∣nesse. [ 40] Also let vs heere with all marke particularly, that seeing God hath called vs hee doth also dispose oure wel∣fare and faluation. For I speake not nowe of all men in generall: but of the comfort which the faythfull may ga∣ther, when God hath once shewed himselfe to them, and calleth them purposely to be his children, and vttereth his heart vnto them as I haue 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 [ 50] 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 vnto me is stronger than all. To what purpose doth Christ speake so? It is to shew that our saluation de∣pendeth not vpon our selues, nor vpon 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, [ 60] and loueth our welfare in suche wyse as hee will surely procure it. And thereof wee haue a good warrant by the Gospell: and (which more is) wee haue a sure pledge of it in our Lorde Iesus Christ, who is giuen to vs, 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 vs. 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, suste∣nance, 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 vs what the sense of them is: namely that Iob meeneth that God will bring to passe the thing that hee hath pur∣posed of him. VVhereby he doth vs to vnderstande, that wee bee not gouerned here by fortune or haphazard. And why? for God hath determined what shal befal vs. VVhen he did put vs into the worlde, it was not to let vs looce at rouers, and to let vs walke at all aduenture: but hee deter∣myned what shoulde become both of our lyfe and of our death. Therfore let vs vnderstand, that we walke in such wise vnder 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 vnto vs whom hee esteemeth muche more, as whome hee hath created and shaped after his owne I∣mage and likenesse? Therefore it is an article which wee ought to marke well, that euerie of vs hath his destinie: that is to say, that at suche tyme as God sendeth vs intoo this worlde, he hath alreadie ordeyned what he will haue done with vs, and guideth vs in such wise, that our life is no more in our hande than is our death: insomuch that it is to no purpose for vs too vndertake one thing or other, bycause that in stead of going forwarde we shall go backe except God guide vs. 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 vt∣terly 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 vs first consider his righ-tuousnesse, that wee may yeeld him his due glorie. Then let vs not imagine the sayd lawlesse power in God, wher∣of I haue spoken heeretofore: for that were too make him lyke a Tyrant, and that were a cursed blasphemie. Let vs assure our selues that God in disposing and orde∣ring all things, vseth a soueraine rule where by all other iustice and rightuousnesse muste bee squared out. Ne∣uerthelesse wee must not do as these vaynglorious folke

do, whiche argue agaynst Gods prouidence and begin∣ninglesse 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 haue God to shew them a reason of all his doings: or else they will neuer graunt him that hee gouerneth all [ 10] things heere bylowe, nor that hee hath chozen whom hee listed to eternall life before the making of the worlde. So then let vs keepe our selues from such outrage: and in ac∣knowledging that all Gods doings are rightful and good, let vs marke that his woorkes shall oftentymes passe our vnderstanding, and yet that wee must not therefore in∣counter his will. If God once do any thing: let vs con∣clude that it is good. Yea (say they) but we see not the rea∣son thereof. Surely whosoeuer woulde make Gods will subiect to our reason, what dooth hee but rob him of his [ 20] glory? For gods wil is the rule of all reason, and the foun∣taine of all rightuousnesse. Therefore let vs hold our sel∣ues contented with it, and be so milde as to say, that God willeth not any thing whiche is not rightfull and indiffe∣rent. Further more when we once know generally the said iustice and rightuousnesse: let vs know also that God is so gracious vnto vs, 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 on∣ly to honour him, but also to rest vpon him, that wee may [ 30] bee inuincible agaynst all temptation. For inasmuch as Gods mightie power is infinite, hee can well mainteyne and preserue vs. 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 vs begin at that poynt, to the ende that when wee say that God brin∣geth to passe what soeuer he listeth, and that hee will per∣fourme whatsoeuer he hath determined of vs: 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 [ 40] wisedome. Furthermore if we will haue a breefe and fa∣miliar exposition of this saying: let vs marke that God hath foredetermined what he will haue done, both in re∣spect of the euerlasting saluatiō of our soules, & also in re∣spect of this present life. As concerning the first, God chose vs for his children before the creation of the world. And wherevnto had he an eye in choozing of vs, but onely to his owne infinite mercie? For we bee of Adams corrup∣ted lumpe. VVherefore did he preferre vs before the rest of his creatures (as sayth Sainct Paule) by sholing vs out [ 50] to make vs more excellent than our fellowes? VVee de∣serued to be cast away and damned: and God hath vouch∣safed too drawe vs out of destruction. Yee see then that we ought to glorifie God for that determination, for so∣much as it pleased him too choose vs, and too call vs too saluation, and to make vs heyres of his kingdome. And this determination hath beene vttered to vs 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 vs con∣tent [ 60] our selues with the assurance that he hath giuen vs of it. For if a man that hath but the copie of an autentike re∣gister, do content himselfe with it: ought not wee when God hath declared his purpose concerning our saluation, ought not we (I say) to rest vpon it? Yee see then in what wise it behoueth vs 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 vs vnderstande that God guideth all our steppes, and no∣thing happeneth too vs 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 vs assure our selues, that seeing wee bee so in Gods protection, wee shall be well at ease: and seeing that hee watcheth ouer vs, and hath a care of vs, let vs not my∣strust that the diuell can winde about vs, nor all our eni∣mies beside. For God will prouide for vs, and can well skill too keepe vs from all the attemptes that shall bee made agaynst vs. And this ought not onely to comfort vs, but also too giue vs courage too goe through wyth our duetie, and too walke euerie man in his calling, not mistrusting but that God will disappoynt all the prac∣tizes and attemptes that shall bee made agaynst vs, and breake all the snares that men shall haue layde too catche vs in. Is it not a goodnesse that ought to rauish vs, and a∣maze vs, when wee see that God hath such a care of vs, and hath determined all things aboue which shall be done heere beneath? VVe be here as Froggs and Grassehop∣pers, as the Prophet Esay sayth of vs: 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 be∣come of vs. 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 pe∣rish: 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 beho∣ueth me to shrinke away. Surely hee doth well in so say∣ing, if so bee that he yeelded God the honour and prayse of rightuousnesse, yea euen in respecte of the afflic∣tions 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 haue acknowledged our selues to bee cuerie one vnder the hande and guiding of God: let vs 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 vs: and we see also howe furious the wicked sort are: insomuch as it may seeme that they should swallow vs vp: and they are as great and hideous stormes that come too ouer whelme vs. Let vs marke therefore that God not onely keepeth his children vnder 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 vpon 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 hid∣den: 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? Ve∣rely [ 10] (sayth he) bycause I know I haue 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 vpon God, wee shoulde bee touched and striken in feare [ 20] too stande in awe of his maiestie. Yea and although God shewe himselfe louing towardes vs, and allure vs to him, and after a maner cocker vs as little babes: yet must wee not come vnto him after such a sort, but that we must al∣wayes do it with feare and lowlinesse. Then let vs marke, that he which hath a right knowledge of God, wil be wil∣ling to come too him, yea and come to him in deede, re∣ioycing in that hee knoweth him to be his father: and yet notwithstanding, hee will alwayes behaue himselfe law∣fully and obediently towardes him to honour him. And [ 30] that is the cause why it is sayde in the fifth Psalme, Lorde I will enter into thy Temple vpon the multitude of thy mercies, and there worship in feare. This is it in effect which wee haue too note heere concerning the fearing of Gods Maiestie. Herewithall let vs 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 vs, or to go about to hide our selues from him: but when we haue conceyued the sayde feare of him, wee must also receyue comfort, assuring our [ 40] selues that Gods minde is not to scare vs from him, but too drawe vs 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 vs, 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 there∣fore is fayne too vse violence in that behalfe, and too mortifie all that is of our flesh, that we may bee as it were [ 50] broken and broozed too stoupe vntoo him. Thys done, hee setteth vs vp agayne, and is contented to shewe him∣selfe 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 haue honoured God wyth reuerent awe, wee shoulde also preace vntoo him vpon the trust of his manifolde goodnesse. Yet not∣withstanding, that which Iob speaketh heere is verie no∣table: that is to witte, that his conceyuing of such feare∣fulnesse, [ 60] was bycause God had softned his heart, and a∣mazed him by persecuting him. For heereby Iob doth vs 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 vs too it by force. Yee see then that men become stoute lyke murtherers, vntill God haue well tamed them. And heereby wee see that it is more than necessarye for vs 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 vs afrayde by the afflictions that hee sen∣deth vs. 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: how∣beeit in the ende God releeueth them. And this is well woorthie to bee noted: For the Diuell vseth two extre∣mities that are in vs. The one is our carelesnesse, insomuch that if God drawe vs 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 vs, then doth the diuell labour to driue vs to dispayre. But it behoueth vs too preuent such policies. Therefore let vs learne, that if Iob were striken with so great feare, the like may well betyde vs, or much more, except our Lorde do mortifie vs. Heerewithall it behoueth vs to marke after what maner men are brought to the sayde feare and ter∣rour. Experience sheweth, that the same falleth not out alwayes. And for proofe therof, we shall see many naugh∣tipackes 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 eni∣mies: and yet notwithstanding, doo they amende for all that? Haue 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 spur∣ning agaynst God, like restie iades. Seeing then that af∣flictions 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 haue them to go: let vs 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 haue misex∣pounded it in this wise: That God had not cut me off be∣fore this miserie happened to mee. Iob meeneth not so: but rather thus▪ God hath not cut me off as it were in co∣uert: the afflictions that I indure are not vnknowne, as men oftentymes (when they haue 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 notwyth∣standing 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 him∣selfe to be mine aduersarie, and maketh me to feele that it is he to whome I must yeeld mine account, and he hath [ 10] 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 know∣ledge did soone vanish away, and they were so dazeled in themselues, or rather the diuel had so bewitched them, [ 20] 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 vs pray God, that if he smite vs with his hand, hee suffer vs not too fall too sturdinesse a∣gainst him, according also as Moyses speaketh: but that we may open our eyes, to see that it is he which chastiseth [ 30] vs, 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 vs, that that stubborne people was not woonne by Gods scourges. Now let vs beware that the same happen not vnto vs: but let vs pray God, that when hee hathe made vs to feele his mightie hande, too humble vs withall: he suffer vs not to bee vnamendable, but graunt vs 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 vs vntoo him, that vp∣pon trust that as it is in his power to bring to the graue, so also he can plucke vs thence againe, we may say with the Prophete, The Lorde wyll quicken vs the third daye, and though wee bee deade for a tyme, yet we shall bee made alyue agayne by hys goodnesse. Therefore, let vs alwayes repayre vntoo hym that hathe wounded vs, assuring oure selues that hee is the soueraine Sur∣gion, who wyll helpe vs for our Lorde Iesus Christes sake.

Nowe let vs fall downe before the face of our good God, with acknowledgement of our faults, praying hym to make vs so too feele them, as wee may alwayes re∣turne right vnto 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 vs, may call vppon him, desiring him that when hee hath forgiuen vs our sinnes past, he will so guide vs all our life after, as all our whole labour may be to serue to his glory. And so let vs al say, Almighty God our heauenly father. &c.