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

The .Cxxx. Sermon whch is the third vpon the .xxxiiij. Chapter.

10 God forbid that there should be vnrightuousnesse in God, or iniquitie in the Almightie.

11 For he shall render vnto man according to his vvorke, and cause euery man to finde according to his vvayes.

12 God vvill not condemne for nought, neither vvill the Almightie ouerthrovv right.

13 VVho is hee that hath visited the earth besides him? or vvho is hee vvhom he hath set ouer the vvorlde? or vvho hath builded it?

14 If he turne his heart tovvardes him, and dravv avvay his spirit and his breath.

15 Then shall all flesh faile togither, and man shall returne into dust.

WE haue too lay foorth this sentence which seemeth to bee meetely com∣mon, namely, that there is no vn∣rightuousnesse in God. Euerie man confesseth it, but fewe do knowe it, and are fully perswaded of it. If wee bee at rest, and God do to vs as wee [ 10] desire, it is easie for vs to consent that he is rightuous: but so soone as wee bee troubled and any harme or aduersitie do cumber vs, we fall to grudging, and acknowledge no more that God is rightuous, as wee had done before. Therefore it is not ynough for vs to protest in one worde that God is rightuous: but the cheefe poynt of it, is to ac∣knowledge all his doings to bee good, and to submit oure selues willingly to his mightie power when wee come to the practising of it: so as if he afflict vs, we enter not into pleading with him, nor be discōtented that he gouerneth [ 20] vs otherwise than our desire doth craue. Ye see then what wee ought to consider in this text, where it is shewed vs, that there is no vnrightuousnesse in God. To be short, vntill we become to so much reason, as to bee quiet, and obedient vnto God in all things that hee doth, although things fall not out too oure fancie, purpose or iudge∣ment: wee accuse God vndirectly of vnrightuousnesse. And why? Hee gouerneth the whole worlde, nothing shall happen but by the disposition of his ordinance and power. Then if we finde fault in the things that happen, [ 30] is it not a bending of our selues agaynst him that hath all power? So then let vs learne to submit our selues to gods prouidence, confessing that all his doyngs are good: and then shall we count him rightuous, and yeeld him his due prayse. But if wee replie agaynst him, and fret and finde fault at his doings: it is asmuch as if wee blasphemed him by calling him vnrightuous. True it is that it cannot o∣therwise be but that in our afflictions, we shall haue some heartburning: but yet must wee subdue our passions, and holde them as prisoners, and conclude in our selues that [ 40] sith that God is wholy good and wise, hee dooth not any thing otherwise than reasonably and vprightly. Thus yee see howe wee ought to fight agaynst our passions, when they rise in vs, and prouoke vs too aduaunce oure selues agaynst God. Nowe let vs see howe Eliu proueth that there is no vnrightuousnesse in God: he sayth, that he will render vntoo men according to their woorkes, and make euerie man find according to his wayes. This ought to be wel noted. For to knowe that God is rightuous in himselfe, is not all that is to bee done: his rightuousnesse is not so shet vp [ 50] in his being, as that it shoulde not be knowne vnto vs: but it extendeth euery where, and must be knowne cheefly in vs. VVill we then knowe how God is rightuous? Let vs looke euerie where about vs, and wee may well espie his rightuousnesse, in considering that the world is gouerned by him with such equitie, as there is no fault to be founde in it. And surely if euery man be called into his right aray, there is none that shall haue occasion too complaine, but all men must needes confesse, that his bearing with them is of his infinite goodnesse, and that his punishing of them [ 60] is by his rightfull rigor. Lo what wee haue to gather as now vpon the reason that Eliu alledgeth. And it is a very notable poynt as I haue sayde afore. For whereas he spea∣keth to vs of Gods rightuousnesse: we must not imagine that hee is rightuous onely in himselfe: but consider his rightuousnesse as it becommeth vs, and extende it as wee ought to do, that is to wit, to the whole gouernment of the worlde. In what wise then is God rightuous? Bycause he guideth all things vprightly: and looke whatsoeuer we see, it behoueth vs to allow it as rightfull, bycause it pro∣ceedeth from him: I meane not the sinnes that men com∣mit: but I meane that God disposeth all things in suche wise in his souerain prouidence, as it behoueth vs to think all things good that proceede from him. And therefore when any of vs commeth to examin himself: let him vnderstande that there is no couert for him too pleade a∣gainst God, neither can God bee accused of crueltie, nor any man say that he misintreateth him: but he must of ne∣cessitie allow his rightfulnesse in his gouerning and gui∣ding of vs. Furthermore, if wee will comprehende this matter, and be throughly perswaded of it: euery of vs must first search himselfe, and consider aduisedly what a one he is. For what is the cause that wee are so waywarde, and that whatsoeuer God do vnto vs, hee cannot content vs, but wee are alwayes so malapert as to lift vp our selues a∣gaynst him: but that wee be blinded with vaine selfe soo∣things, and euery of vs thinketh himselfe to be rightuous, bycause we thinke not vpon our sinnes. And therefore if we once haue the skill to knowe well our owne faultes: it is certaine that all replying agaynst God will cease and be dispatched, so as euerie of vs wil come humbly and say, Lorde thou hast handled mee after such a sort as I must needes acknowledge thy rightuousnesse and glorifie thee. But what? VVee cannot for beare to beguile our selues. And although wee haue not any thing to replie: yet will wee alwayes lessen our faults, yea and couer them though they be neuer so notorious. And forasmuch as wee bee so fast asleepe in our sinnes through our hypocrisie: it is easie for vs to lift vp our selues agaynst God. Therefore if men be desirous to acknowledge that God is rightuous, to the ende to yeelde him his deserued prayse: the true remedie is, first to make their owne inditement, and too accuse and condemne themselues: and then will it bee no hard mat∣ter to them to acknowledge that God is rightuous. For they be sufficiently conuicted in themselues, that he hath not misintreated them nor done them any wrong, but that his chastising of them hath bin for their offences: and that although he hath vsed some rigour towards them, yet not∣withstanding he hath alwayes borne with thē of his good∣nesse and mercie. Thus ye see in effect what wee haue to beare in minde. And therewithall let vs marke, that when it is sayde, that God will render vnto a man according too his worke, and make euerie man to finde according too his wayes: It is not so ment as though God punished the breakers of his lawe out of hande, and mainteyned the good: but it is to shewe that God dooth no man any wrong. Then may it well come to passe (as it happeneth dayly) that God will beare with the wicked for a time: for it is seene that hee maketh no countenance when men runne

ryot in all euill, nor seemeth to thinke vpon them, nor to see them. And that is the cause also to harden the wicked to make them the bolder. For vnder the colour that God punisheth them not out of hande, it seemeth to them that they be quite scaped and discharged. So then god doth not alwayes punish euill doings out of hand, nother doth Eliu meene that he doth so. But in the end when God hath de∣layed a long time, and prolonged the term of the wicked: at length he will shew that although he wayted for theyr repentance, yet he forgat not their misdeedes, but registred [ 10] them before him, and packed them vp vpon a great heape, to increase the terror of his wrath. Their delay therefore shall be dearely solde vnto them, when they shall haue so abused Gods pacience, who forbare to punish them at the first, to the ende they shoulde haue leysure to know their faults, & to amend them. Marke this for one point: name∣ly that God executeth not his iudgement at the first day in such sort, as we may perceyue with our eyes that he re∣compenceth euery man according to his workes. And in good fayth what a thing were it, if he should punish sinnes [ 20] forthwith as they deserue? VVe would not looke for any other day: for all should be accomplished in this worlde. And then where were the article of our fayth concerning our rising again, and our comming before the iudgement seat of our Lord Iesus Christ? To be short, there should be neither reward for the good, nor feare for the wicked and rebellious. And this is also the cause why it is purposely sayd in the holy scripture, that God will render recompence, or requite. Saint Paule speaking of the rightuousnesse of god, sayth not that he will recompence from day too day, but [ 30] that he will recompence. And when? At the last day. Elius saying is not agaynst this sentence. But when he saith, that God will render, hee presupposeth the thing that is true: namely that it behoueth vs to holde our mindes at a stay, vntill God shew vs the things that are hidden from vs for a time. Our faith (I say) must be exercised in wayting paci∣ently for the things that wee perceyue not as yet. It is y∣nough for vs that God giueth vs some tokens of his iu∣stice, and sheweth vs some notable examples, wherby we are inforced to feele, that he hath an eye vnto men to pu∣nish [ 40] their offences. If God giue vs any records of it, let vs be contented, and in the meane while be pacient, vntill we know the things that he as now reserueth to himself. Thus ye see how we must take this sentence to applie it to our vse. The second poynt is, that God doth not so recōpence euery man according to his workes, but that hee also bea∣reth with them whom he punisheth, and sheweth thē some fauour, although that on the one side he be rigorous too them, and make them feele that he is their iudge. Howbe∣it, that is to do vs to wit, that as in respect of the worlde, [ 50] God passeth not to punish our sinnes, in such measure as they do deserue. For what a thing were that? He shoulde not sende vs diseases, wantes, and such other things: but hee shoulde thunder vpon vs, and ouerwhelme vs at the first blow, so as we should not feele some terrible punish∣ment, but hee should arme himselfe in his mightie Ma∣iestie to confounde and ouerwhelme vs. For what are our sinnes? So then let vs marke that God punisheth not sin∣ners out of hande, and maketh them too feele his venge∣ance in full measure, as they haue deserued it: but beareth [ 60] with them so, that all the chastizementes which wee re∣ceyue in this worlde, are but Gods warnings, in giuing leysure to repent. Not that the same shall profit all men▪ for the wicked are condemned alreadie, bycause they bee past amendment, and God hath not onely framed theyr inditement, but also set downe their condemnation, which is readie to bee executed whensoeuer hee will. Howe so∣euer the worlde go, if wee consider well the chastize∣ments that God sheweth vs in this world: all of them are nothing comparable vnto our sinnes, but he giueth vs re∣spite to the ende we shoulde thinke vpon them. Thus see you yet one other poynt which wee haue to marke in this Text. And the thirde is, that God dooth not so recom∣pence men according to their wayes, but that hee reser∣ueth power to himselfe to pardon those whom he listeth, when he intendeth to bring them backe to himselfe. God doth not punishe his chosen. And why? For it pleaseth him to receyue them to mercie, and too bee at one with them of his owne free goodnesse. And in so doing hee bu∣rieth their sinnes, so as hee entereth not intoo iudgement with them, as it is sayde in the Psalme. God then hath li∣bertie to put away our offences without punishing them: and yet the same is no derogation at all to his iustice. And why? For when God listeth to forgiue our sinnes, howe dealeth he? He nourisheth not the euill in vs, but he tou∣cheth vs with it, and sheweth vs it, and maketh vs to feele howe sore we haue offended him, and afterwarde giueth vs a mind to be sorie, & to mourne for our sinnes. VVhen we be so touched with repentance, wee become iudges of our owne faults, and condemne them: and by that meanes God hath executed his office. For it is much more when a manne condemneth himselfe, than if hee were condem∣ned of God, and gnashed his teeth, and aboade still vna∣mendable and stubborne in his wickednesse. Therefore God forgetteth not his office, when hee draweth vs too repentaunce: For hee pardoneth not our sinnes to the intent too cocker vs, but contrarywise, too the intente to double his rightuousnesse, so as on the one syde wee may feele the euill that wee haue committed, and on the other side, hee may make his mercie shine vpon vs, too discouer the miseries wherein wee were till hee had set vs free from them. And therefore let vs marke well that Gods forgiuing of the offences of his chosen, is no dero∣gation at al to his iustice, that this saying should not be al∣wayes true, that he recompenceth men according to their workes, and maketh them finde according to their wayes. Nowe wee see the thing that I haue touched: whiche is, that to glorifie God in his rightuousnesse, it behoueth vs alwayes to be perswaded in our afflictions, that wee suffer not any thing wrongfully, but that God hath reason too chastice vs, and that if wee enter intoo quarelling wyth him, wee shall but make our cace the worser. And fur∣thermore, let vs vnderstand, that God doth so beare with vs through his goodnesse, as wee haue alwayes cause too perceyue that wee are exceedingly bounde vnto him, for that hee vseth no extreeme rygour agaynst vs as he ought to do. Finally, let vs vnderstande, that although he make vs feel his vengeance: yet he spareth vs, and that although he shewe himselfe rough and sharpe, yet doth hee inter∣meddle his goodnesse with it: and therefore, that hee is alwayes rightuous, insomuche that men shall gayne no∣thing when they thinke to quit themselues: but the best

for vs is, that when we see that God calleth vs, and allu∣reth vs to come vnto him, wee fall to feeling of our of∣fences before the blowes come, and be sorie and mourne for them, so as God may bee inclined to forgiue vs. Lo what we haue in effect to remember in this sentence. Ac∣cording herevnto Eliu for the greater confirmation of it, sayth, that God will not condemne for nought, nor ouerthrowe the right. He speaketh no new thing, but ratifieth his own matter, euen by aunswering vnto that which was alledged by Iob. First therefore he sayth, that God will not condemne [ 10] for nought: that is to say, men can neuer alledge, that hee doth them wrong, or that he maketh them beleeue that they haue done amisse [when they haue not,] according as oftentimes a poore innocent shall be oppressed among earthly Iudges, by charging him with a thing of nothing, wherein he is not faulty, and yet he must be fame to passe that way, and there shalbe false witnesses too face him down though he were the righteousest man in the world. There then a man may oftentimes be punished wrong∣fully & without cause. But it is not so with Gods iustice: [ 20] he needeth not to shewe why, or to keepe great registers for proofes or for excuce of himselfe when he is slaunde∣red by men: euery mā carieth his owne indytement writ∣ten and well sealed in himself. I say we neede none other Iudge than our owne conscience, and though euery man knowe it not presently: yet will God waken vs well i∣nough, spight of our teeth: and when wee shall haue flat∣tered our selues a long time, yet must we returne to this point to be conuicted, namely that he had iuste cause too punish vs. And this is the cause also why Eliu addeth, that [ 30] God will not ouerthrow the right. For when wee haue no better shift, we flee too this startinghole, that God is al∣mightie and doth what he list, and wee cannot resist him, and that he dealeth crosly and ouerthwartly with vs. And although wee speake not so: yet haue wee such crooked thoughts, so that vnder the colour that God is Almightie, and that we be poore & fraile creatures, we would make him beleeue that he tormenteth vs to sore. But contrary∣wise, it is sayd, that God peruerteth not the right: that is to say, that he neuer punisheth men without a continuall re∣spect [ 40] of bearing with them, according as he knoweth to be expedient. And if there were cause to spare them any more, surely he would do it, bicause he knoweth what is meete for them. So then let vs practize well this lesson of humbling our selues before God whensoeuer he chasti∣zeth vs: let vs keepe our mouthes shut that we replie not agaynst him, and there withal let vs be meeke, and let not hypocrisie blinde vs to sooth our selues in our misdoings. Thus ye see in effect, howe it behoueth vs to condemne our selues, and therevpon to acknowledge that God is [ 50] righteous in punishing vs, and that he ouerthroweth not the right that is in vs: so as if we haue a good cace he will mainteyne it himselfe, and wee shall neede neyther Proc∣tor nor Aduocate: for he himselfe will bee our warrant, as who desireth nothing so much as to quit vs. So then if wee be condemned by him, wee muste passe that way, and acknowledge that we haue well deserued it. True it is, that this will well be sayde ingenerall: but it behoueth euery one of vs particularly, and in respect of his owne person, to haue this lesson well printed in his minde. And [ 60] specially when wee bee beaten with Gods scourges, so as one of vs is pinched with pouertie, another with sicknes, and a third with some wrong that is done vnto him: on what side soeuer any aduersitie come vppon vs, let vs ac∣knowledge that it is the hande of God which visiteth vs. And why? There is good reason that wee shoulde do so. For wee bee wretched sinners, and ranke rebelles against him: and wee must not go aboute to qualifie our faultes and too say that Gods punishments are vnmeasurable, as though hee had no cause too punishe vs. But contrary∣wise, thoughe hee shoulde execute a muche greater ry∣gour, yea euen to the vtter ouerwhelming of vs: yet let vs confesse that it were not too muche, considering that our sinnes are come to their full measure. Yee see then after what sorte wee ought too vnderstande this sen∣tence. And afterward he addeth, who is he whom God hath ordeyned too set ouer the worlde besides himselfe? Albeit that the woorde which Eliu vseth here dothe sometimes sig∣nifie to visite: forasmuchas the sense is all one, we neede not to stande muche vpon the worde. To bee short, Eliu ment to say, that there is none but God whiche gouer∣neth the worlde, and that he hath not any fellow, neither is there any other creator to haue builded the heauen & the earth, but he hath all in his hande, and guydeth and gouerneth all his creatures at this day: so as nothing is done without his will. Yee see in effect what Eliu ment to say here. But it should seeme that this reason is not fitte to mainteyne the righteousnesse of God. For his mighti∣nesse is not in question here: and besides that, (as I haue touched alreadie) somtimes vnder the colour that God is Almightie, men would accuse him of tyranny, as though he had no regard of our infirmitie and weaknesse. Marke then howe men take occasion to aduance themselues a∣gaynst God by confessing his almightinesse, saying: It is true that he is the souereine, but yet it foloweth not ther∣fore that he hath not good stay and gouernment of him∣selfe as he ought to haue. For albeit that men vex & tor∣ment his seruants: yet it seemeth that hee passeth not for it, nor hath any regarde of them. But contrariwise, Eliu intendeth to shew, that God is righteous And how shew∣eth he it? For he onely (sayth he) gouerneth the worlde. This seemeth to be nothing to the purpose. But when all is well considered, it is a peremptory reason (as they term it) and sufficient ynough to stop all our mouths. And this is it which he meeneth by this which he addeth immedi∣ately after: namely, shall he whiche is vnrighteous gouerne? True it is that in respect of the worlde, the wicked shall somtimes gouerne. And why? For behold kings which are borne of women, come to the crowne by heritage, and so likewise the Princes. And they bestow offices vpon their bawdes, and vpon men of no value, as it is well knowne what maner of ones these Courtiers are: or else they sell the offices, and so all iustice goeth to wracke. And how are things handled where gouernors are ordeyned by electiō and voyce of the people? Not in the feare of God, nor in reuerence, as though they ment to ordeyne officers that shuld raign with iustice: but with flocking into tauerns, & there they cōmit the shamefullest things that cā be. Then seeing that kings and their officers & magistrates that go by election, come to their degree by so diuelish meanes: the wicked must needes raigne. But it is not so with God And why? Bicause that naturally he hath the souerein do∣minion

of the whole world, & the same is due vnto him: he was not chosen to it by rascals that woulde faine haue all confusion to raigne, and which chose such as shoulde support them in their euil, and do nothing but ouerthrow al good order & common weale. God was not chosen in a Tauerne by parcialitie, briberie and wicked practises: hee was not called to his office by fauor: neither hath he it by successiō of heritage, as though his Peeres had agreed that he should succeed after a mortall father: there is none of all this in him. VVhat then? Hee hath the gouernment of [ 10] the world by nature: insomuch that the immortall being of God, and his authoritie of gouerning, are things insepa∣rable. And this is it which is sayd in the .xviij. chap of Gen. by Abraham. For there Abraham reasoneth that it is im∣possible that God should do any crueltie or outrage. Can he that is iudge of the worlde (sayth Abraham) destroy the good with the wicked? Now when Abraham sayth so, he meeneth not to counsell God to bethink himselfe as one of vs might counsell a mortall man, as Moyses speaking to the Iudges, and likewise Iosaphat say, bethink your sel∣ues, [ 20] for ye sit not in the seate of a creature, but the liuing god hath called you into this throne, & whosoeuer sitteth there, must not raigne as a man, but as the lieutenant of God. So thē we may wel admonish earthly Iudges of their office. And why? For they may erre, yea & we see that men do more cōmonly swarue aside vnto euil, than hold them∣selues vnto good: and that is, both bycause they are wholy giuen vnto euill, and also bicause there is no such vertue and stedfastnesse in most of thē as ought to be, but though there be a good will, yet is there no such zealous indeuer [ 30] as were requisite. Thus ye see how the earthly Iudges had neede to be put in mind of their dutie. For why? they dis∣charge not themselues as they ought to do. But when A∣braham alledgeth vnto God, that it is not for the Iudge of the world to cōdemne the good with the wicked, he say∣eth it to an other ende: namely to shew that God cannot transforme himselfe, that he should not be alwayes righ∣tuous as well as hee is God. Then is there nothing more peculiar vnto God than equitie, and if wee accuse God of vnrightuousnesse, it is asmuch as we would make him not [ 40] to be at all. And why? For he is not God to be an Idoll, or to be a dead and idle thing: but he is God to gouerne the world: he hath his soueraine maiestie in such wise in him∣self, as he must needs be a Iudge: & being a Iudge, he must needes bee so vpright, as there may be nothing amisse in him. According herevnto Eliu sayth nowe, that all things which he gouerneth must needes be done rightly, and that there can be no vnrightuousnesse in him. And why? By∣cause he hath created the world, and mainteyneth it vnder his protection and guiding. Thus haue we the true vnder∣standing [ 50] of this text: and now remaineth to gather the do∣ctrine that is fit for our instruction. And first of all let vs mark well, that God hath not created the worlde to leaue things to hauock, that fortune (as they terme it) might go∣uerne all: but hee intendeth the mainteyning of his crea∣tures as he doth. Therfore when we call god the maker of heauen and earth, we must not restraine it to one instant: but we must beare in minde, that like as God hath framed the worlde, so all power is still in him, and hee disposeth things here beneath, so as he hath a care of vs, & the heares [ 60] of our head are numbred, yea and hee guideth our foote∣steps, so as nothing commeth to passe, which is not fore∣appointed by his prouidence. Lo what we haue to marke. And it is expresly said, that besides him there is none set ouer the world, nor none set ouer the earth: and that is to betoken, that his creating of the world, and his gouerning of it, are things that go ioyntly togither. Thē if we imagin that god gouerneth not all things, but that some things hapneth by chance or fortune: it followeth that fortune is a Goddesse that hath created part of the world, and so is not all prayse due to God alone. But beholde, it were a cursed blasphe∣mie if we should thinke that the diuell could do any thing without Gods leaue: for it is all one as if we should make the diuel a particreator of the world. Therfore let vs lerne that there is an inseparable bonde betweene these twoo things: namely that God createth all things, and that hee gouerneth all things. And that is the cause why it is ex∣presly sayde, that God hath builded the worlde. And do wee then thinke, that hee nowe calleth a companion to helpe him to order his creatures? True it is, that God doth vse inferiour meanes to gouerne the worlde: howbeit, that is not to diminish his owne authoritie, or for that hee will haue any companion: for hee raigneth continually from aboue. VVhat else are the greatest kings, but only Gods handes? And hee serueth his turne by them as he thin∣keth good. According as he by his Prophete Esay vpbray∣deth the proude Sennacherib, who thought himselfe too haue made all things by his owne cunning. Yea (sayeth God) what art thou else, but the axe in the hande of him that heweth? If a man holde a sawe or a knife to cut with∣all, and too serue his turne at his pleasure, can the toole turne it selfe agaynst the man? No: but it is to shew that a man hath not onely his handes and armes to helpe him∣selfe withal: but also that he hath the things that are with∣out him at his cōmaundement. Is there any power in mor∣tall creatures, but from the liuing God? do they not holde all of him? Then are we nothing if we be separated from him. For it is he in whom we haue our life, mouing and be∣ing. Therefore let vs vnderstande, that when God vseth worldly meanes, and serueth his turne by men, as by in∣struments: that is not to lessen or to strengthen his owne authoritie, but contrariwise to shew that he hath the gui∣ding of them, and that if he do but commaunde or whistle as he himself sayth, men must needs go forward to execute his will, yea and the verie diuels of hell are compelled vn∣to it. And although they bee vnwilling, and that it be vt∣terly agaynst their intent: yet notwithstanding God dri∣ueth them by violent power, to execute the things that he hath ordeyned in his prouidence. And so we see now af∣ter what sort we must consider Gods prouidence: namely, that hee hath a care of the whole worlde, and watcheth o∣uer al his creatures, not only to foresee what may happen (as some fantasticall persons imagine that God beholdeth the things as it were aloof, which are here beneath, & then prouideth for them afterward) but also (which much more is) that nothing may be done which he hath not determi∣ned, so as his will is the rule of all things. Thus yee see what is shewed vs in this text. And therefore it behoueth vs to minde well the prouidence of God, too the intent that when any aduersitie befalleth vs, wee may alwayes go to the first cause. True it is, that diuerse tymes men shall do vs vs wrong, as we see howe they had robbed Iob

of all his goodes. Men then may spoyle vs of our goodes by deceyte or violence, or they may oppresse vs by slaun∣ders and wicked reportes, yea and a man may bee wrong∣fully slaine. In these things it behoueth vs too acknow∣ledge Gods prouidence as Iob hath done. He set not him∣selfe against the theeues which had robbed him, but sayth the Lorde hath giuen, and the Lorde hath taken away: and yet notwithstanding Satan had bene the worker of it. But Iob knewe that God which made the worlde, dooth al∣wayes watch to gouerne and guide it, as is shewed heere. [ 10] And therefore whensoeuer we be afflicted, although the same come from mē, so as they do vs wrong and outrage: let vs assure our selues that God holdeth the•• reynes of the bridle aboue, and that it is his will to haue vs so afflic∣ted, & that it behoueth vs to receiue the same at his hand as of our Iudge, that we may enter into the consideration of our sinnes, and yeeld our selues guiltie as hath bin sayde not long since. Thus ye see what we haue to marke in this streyne. And truely when wee see the wicked beare sway heere beneath, let vs knowe that it is a part of Gods iu∣stice. [ 20] VVhereof commeth it, that things are so troubled, and that some men attaine to offices by wicked bryberie and parcialitie, and other some by purchase, too the ende anon after to make their hande againe of the poore peo∣ple, by fleecing one, and deuouring another. It is by∣cause God perceyuing vs vnworthie to bee gouerned by him, giueth the brydle to Satan. Ye see then that all the wrongs which raigne, are Gods scourges for our sinnes, as wee haue seene heeretofore. Seeing it is so, it beho∣ueth vs to consider, that when the Princes and Iudges of [ 30] the earth are wicked, God intendeth too giue a greater glosse to his owne iustice, that it may be knowne vnto vs howe it is hee that afflicteth vs, and by that meane puni∣sheth the offences which wee haue committed, shewing that wee deserue not to haue him come neere vs, but ra∣ther to withdrawe himselfe from vs, and to make vs feele that bycause wee are disordered, and haue shaken off his yoke, and are become as wilde beastes, we are worthie to haue the diuell raigne ouer vs, and the wicked men which are his vnderlings and of his setting vp. So then wee see [ 40] that God deserueth to bee glorified in all respectes what∣soeuer troubles we perceyue in this worlde: and that it behoueth vs alwayes to come to this poynt, that seeing he is almightie, it is impossible that hee shoulde doo any wrong. Hee is no worldly Prince raigning at other mens pleasures, nor set vp by wicked practizes and policies, but he is the same by nature, and as hee is God, so also can he not be but rightuous: for his rightuousnesse cannot bee separated from his mightinesse as I haue sayd afore. Nowe herewithall Eliu addeth, that if God turne his heart vnto vs [ 50] to take away his spirite and breath, all fleshe shall fayle, and by and by we shalbe changed to dust. Here Eliu matcheth Gods mightinesse with his goodnesse. And so hee sheweth, that when we bee gouerned by Gods hande, wee must needes feele that he is good and mercifull towards vs, in that we perishe not euerie minute of an houre. And why? For what needeth there more too turne vs into dust, and too bring vs vtterly to nothing, than only the looke of God? it is sayde that if God do but blowe vpon men, immedi∣ately their freshnesse chaungeth and withereth, and fa∣deth [ 60] away. VVhen the Prophete Esay speaking after that maner of the strength of men, likeneth it to an herbe or floure: he sayeth, that if God do but breath vpon vs, hee sereth vs vp as a blasting winde sereth the grasse, and that is it which is sayde in the song of Moyses. True it it is, that there is vsed another comparison, howbeeit it tendeth to the same ende: which is, that if God withdrawe his spirite and breath, we perish. According also as it is sayde in the hundred and fourth Psalme. And it agreeth moreouer with the text that I haue alledged out of S. Paules Ser∣mon in the seuenth Chapter of the Actes of the Apostles: namely that we haue our life, mouing, and being in God. Seing then that we haue no being any longer than it plea∣seth God to shed his spirite vpon vs: if hee withdraw that power, we must needes perish out of hand. VVe see then that the creatures continue no longer in their being, than it pleaseth God to mainteyne them: and that assoone as hee withdraweth that power, by and by all returneth too nothing. For a conclusion, the thing which wee haue tou∣ched standeth fast: namely, that Gods mightie power is heere so matched with his goodnesse, as wee ought too knowe that he neuer vttereth any such rigour agaynst vs, but that he therewithall also spareth vs, bycause we should perish euery minute of an houre, if he listed to withdrawe his spirite from vs. For what is there in vs if we consider our owne strength? Haue wee any meanes too preserue our selues? VVhat moueth God to mainteyne vs? Are we worthie to inioy the benefites that he bestoweth vpon vs? No it is nothing so. Againe, I pray you what bonde is there betwixt him and vs? Furthermore what is oure strength? VVhat meanes haue we? None at all. Then must we conclude, that there is no cause why God should preserue the worlde, but for that he himselfe is good, and the fountaine of all goodnesse, so as he is not moued by any outward reason to bestow the great number of bene∣fites which we receyue dayly at his hande: but onely that it pleaseth him to make vs feele his mercie and gracious goodnesse by experience. Thus ye see that the onely life which we haue, is a sufficient recorde howe gracious and mercifull God is towardes vs: and that although we were handled as roughly as were possible, so as we did but pine away, and were cumbred with continuall trouble and ad∣uersitie: yet notwithstanding wee bee conuicted by our onely breathing, that God maketh vs to feele his good∣nesse. And why? For we liue not but in him, and by him: and if he withdraw his spirite, wee by and by perishe and turne to dust. But yet is life a precious thing whatsoeuer come of it. Thus yee see that men are alwayes indetted vnto God howsoeuer hee deale with them. True it is that this poynt deserueth to be layde out more at large. How∣beeit forasmuch as the time will not suffer it: it shall suf∣fize that euerie of vs do beare in minde the things that I haue touched, and that wee looke neerely to our selues, and acknowledge that wee bee nothing at all, so estee∣ming Gods mightie power, which hee sheweth towards vs, as we ioyne it with his goodnesse, and therevpon bee moued to confesse him as he is, namely by submitting our selues wholly vntoo him, and by beleeuing that hee so gouerneth the worlde, that he doth not any thing but by weight and measure, and that he is iust and vpright in all his workes, and that we must confesse him to bee so, al∣though it seeme straunge to our fleshly reason.

Nowe let vs fall downe before the face of our good God, with acknowledgement of our sinnes▪ praying him to inure vs more and more to the considering and know∣ing of them aright, so as we may learne, not only to con∣fesse them, but also to condemne them in our life: and euery of vs particularly too do the things which all of vs ingenerall are exhorted to do and therewithall suffer our selues to be guided by his hand, and paciently receyue all the aduersities that it shall please him to sende vs, to the end we may not settle our selues to much vpō this tran∣sitorie life, but aspyre vpwarde to the euerlasting king∣dome wherevnto hee calleth vs, where all our ioy and felicitie shall bee truely accomplished. That it may please him to graunt this grace not onely to vs, but also too all people and Nations of the earth, bringing backe all poore ignorāt soules from the miserable bondage of errour, &c.