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

The .cxxxvj. Sermon, which is the first vpon the .xxxv. Chapter.

ELiu proceedeth saying:

2 Diddest thou thinke this aright, vvhen thou saydest my rightuousnesse is aboue God?

3 For thou hast sayd, vvhat shall it profit mee, or vvhat shall it auayle mee, not to haue sinned?

4 I vvill ansvvere thee and thy freendes likevvise.

5 Looke vp to the heauens and behold them, looke vp to the ayre that is aboue thee.

6 If thou sinnest: vvhat dost thou against him? And if thy sinnes be multiplied? vvhat hurtest thou him?

7 If thou be rightuous: vvhat giuest thou him? Or vvhat shall he receyue at thy hande?

ELiu continueth heere still to blame Iob sor blaspheming the ryghtuousnesse of God: & he groundeth it vpō this poynt, that Iob had ment that his owne rightious∣nesse surmounted God. Not that he vttered those words, or pretended any thing: but [ 40] by cause hee had mainteyned his owne rightuousnesse in such wise, as though God had tormented him wrong ful∣ly and without cause. And therevpon it shoulde haue in∣sued, that God dealte not reasonably with him, but affli∣cted him out of measure. Howbeeit for the better con∣ceyuing hereof, it behoueth vs to call to mind what hath bene sette downe heeretoofore. VVhen Iob spake of his owne ryghtuousnesse, it was onely to the ende to shewe that hee was not punished for his offences, and that hee ought not too bee iudged wicked bycause God afflicted [ 50] him so greeuously aboue all other men. For (as I haue told you) God in afflicting men, hath not alwayes an eye too the punishing of theyr sinnes, but intendeth too trye their pacience, as bee sell vnto Iob when God gaue Satan the brydle. For it was not bycause Iob was a naughtye packe, and had prouoked Gods wrath by greate offences. No, but although Satan founde no faulte in him, yet not∣withstanding he obteyned leaue to torment him. So then the cause why God afflicted Iob after that sorte, was not for that he was angrie with him, but for that he intended [ 60] to trye his obedience, that it might be a mirrour vnto vs. Therefore Iob fought very well in saying that he was not punished for his offences, but that there was some other respect: And therein he deserueth not to be condemned. But his faulte was, that beeing troubled with the vehe∣mencie of his passions, he thought firste of all, that God vsed no measure, but was so sore agaynste him, and that a poore creature oughte not too bee punished after that sorte, and so did hee murmure in that behalfe. True it is that Iob flattered not himselfe in his infirmitie: but yet had he not so good stay of himselfe as hee ought to haue had. And agayne, the greatest mischeefe was, that hee thought vppon nothing but his anguishe, insomuche that at tymes: his fayth was as it were choked, and hee loo∣ked no more to the heauenly life, nor to the reward that is promised too all the faythfull after theyr manfull figh∣ting. He coulde not atteyne to that, bycause he was fore∣possessed with his greefe, and as it were troubled and vt∣terlye ouer whelmed. Yee see then that Iob confesseth ryghtlye in generall, that God hath prepared an euerla∣sting heritage, that cannot fayle, for those that are his, and that the wicked also cannot scape his hande, but al∣though they triumphe in this world and take their plea∣sure heere, yet they shall pay very deere for it. Iob knewe all these things in generall: but when hee ment to apply the doctrine to himselfe, he coulde not bring it to passe, bycause his hearte was distressed and hee stormed too muche. VVhen hee was at that afterdeele, hee gazed here

& there & coulde not see three foote afore him without dazeling of his eyes: his wits were after a sorte berest him. That was the cause why he could not cōfort himself with the hope of the reste that was promised him. For hee had assuaged all his anguishe, if he had remitted himself vnto God to say, euen so Lorde, yet haue I alwayes hoped that thou wilt make mee feele, that such as shall haue suffered their afflictions paciently, shall be happy in the end. Lord thou giuest mee knowledge, that such as waite vpon thee shall neuer be disappoynted of their hope. For thou wilt [ 10] still prouide for al their aduersities, and giue them a good end, and although thy helpe appeare not out of hand, yet wilt thou neuer fayle them. Iob ought too haue thought of these things, but he did not. For his passion hild him as it were in pryson: and his fayth (as I sayde afore) was in manner choked. Like as if the wether bee sore troubled and darke, wee shall peraduenture haue some manner of light, but yet shall wee not see a whyt a farre off. For the darke cloudes doo as it were dimme our eyes, so as wee cannot discerne any thing. Euen so is it with vs when we [ 20] bee afflicted. According as experience sheweth that when a man is vexed in his conscience, hee seeth nother funne, nor moone, but all is darke vnto him. True it is that hee will holde still the principles whiche the faythfull oughte too haue, so as hee shall knowe God and his goodnesse, but yet can hee not take comforte to cheere vp himselfe in the middes of his sorrowes. For hee cannot conclude thus with himselfe: go too, yet will I holde on still. For my God reacheth mee his hande, and I shall get oute of these distresses and perplexities wherein I am. The man [ 30] therfore that is so pressed vp with anguish when God af∣flicteth him, and maketh him too feele his sinnes, is dis∣mayed and cannot come so farre as to say, God hath de∣clared that he will drawe his seruaunts out of the graue: and therefore although I seeme to bee vtterly ouerwhel∣med, yet is not Gods mighty power diminished towards mee. Lo in what taking Iob was. So then althoughe hee knewe that the heauenly life is prepared for vs, and that it is oure very heritage, and that there wee shall haue the euerlasting ioye: yet coulde hee not comfort himselfe in [ 40] his afflictions. And why? For he was ouerraught to much with his affliction, for that it made him feele Gods hande agaynste him: his eyes were after a sorte blindfolded: his wittes were so amazed as he coulde not cheere nor com∣fort himselfe to take holde of Gods promises with suche taste as the same might assuage his miseries. And this is a lesson well woorthy to be noted. For we see continually that when we are afflicted with hartgreefes, wee are so a∣mazed, that we be as if a man had giuen vs a knocke vpon the heade with a beetle, yea and wee may well haue some [ 50] feeling thereof also in our bodily afflictions. In winter if there be a greate froste, so as it bee able in maner to ryue stones: we could finde in our hearts that all were on fire. And why? For wee haue the presente passion before our eyes, and wee haue forgotten quite what heate meeneth. Cleane contrariwise, in sommer when we be ouerwhote, we wold that all were full of yce. Now if we come to our minds: for asmuch as the passions of it, are muche more excessiue: no doubte but they are able too oppresse vs muche more. Yee see also howe wee ought too go ryght [ 60] foorth vnto God, that wee myght bee comforted in him, and imbrace his promises whiche lift vs aboue the world and make vs beholde his glorye whiche as nowe is inuisi∣ble: But oftentymes, wee cannot come too that poynte at the firste brunte. So then this doctrine is verye neces∣sary for vs. For whereintoo myght wee fall, if wee take not holde of the reste whiche is prepared for vs in hea∣uen? wee shoulde fall as it were intoo despayre and blas∣pheme God. For nothing can bring vs to yeelde him glo∣rie, and to confesse that hee afflicteth vs iustly and right∣ly, excepte wee feele that the presente afflictions are a∣uaylable too our saluation, and that God ruleth them in suche wise, as they serue vs for me dicynes. If we beleeue not this: howe can wee glorifie God? Howe can wee stoupe vnder his myghtie hande, to yeelde our selues too him obediently as Sainct Peter exhorteth vs? It is impos∣sible. Nay cleane contrarywise, there wyll bee nothing with vs, but fretting and gnasshing of teeth. If this befell vnto Iob, what wyll befall vntoo vs? True it is that Iob mente it not, nother woulde wee doo any more: but yet notwithstanding wee bee as blamewoorthie, as if wee woulde pleade agaynste God, and make our selues more rightuouse than him. So then we haue good cause to pray vnto God that when he afflicteth vs, hee will neuer suffer vs to forgo the taste and sauoure of his promises, but that we may alwayes hope that hee will bring our miseries to an ende: yea and to such ende, as wee shall haue cause to prayse him, as a good father that hath procured our wel∣fare. Furthermore when wee feele our infirmitie too bee suche, as wee bee in maner dazeled by our afflictions, and cannot mount vp to the rest that taryeth for vs aboue: let vs vnderstande that wee bee in the hye way to blaspheme God if hee remedy it not: yea and althoughe wee meene not too make our selues more ryghtuouse than God, yet notwithstanding let vs assure our selues that we ayme al∣wayes at that marke when wee fall too grudging and re∣pining: and that is a cursed blasphemy. Then behooueth it vs to condemne all our passions when we be so greued and vexed, as wee knowe not on whiche side to turne vs. Let vs consider I say, that then our affections do boyle to feruently, & therfore are condemned by the holy ghoste. Iob could well haue replyed therevnto and haue sayde, I neuer had any intent to blaspheme God nor to magnifie my rightuousnesse aboue his: Yes but hee doeth for all that. For is God more rightuouse than wee, if our mouth be not stopped to condemne our selues, so as wee alledge no excuses before him, nor take leaue to grudge agaynste him, when it pleaseth him too afflicte vs after what sorte soeuer it be? Then if we be not so beaten downe, and that we confesse not that God doeth all things iustly: it is cer∣teyne that we would aduaunce our rightuousnesse aboue his: and that is all one, as if we would spurne against the sunne. Now then sith we be warned thereof, let vs learne (as I sayd) to preuent the mischeefe. And whensoeuer we be afflicted let vs be fully persuaded and resolued in our selues, that God knowes why he doeth it, although wee see not the reason therof. And furthermore that we muste not be so troubled with the aduersitie that lyeth vpon vs, but that we shoulde hope that God will deliuer vs, foras∣much as hee hath promised neuer to fayle those that are his. VVherefore let vs ouerpasse all the troubles that are afore oure eyes, and whiche hinder̄ vs from looking fur∣ther

off, and lette the same serue to comfort vs, so as wee may say, yet will God haue pitie vpon vs in the end. And therfore let vs passe on still, and boldly go thorough with our course. Lo what wee haue too marke in this streyne. And that the sense is suche, it appeareth by that which E∣liu gathereth of it. For he layeth it forth saying: thou hast sayde what shall it boote mee not to haue sinned, and what shall it profite mee? The thing then wherein Eliu vpbraydeth Iob that hee woulde make himselfe more rightuous than God, is that he had thought it to be an vnprofitable thing [ 10] to haue walked in the feare of God, and too haue abstey∣ned from sinne. For if we imagine: where is Gods righ∣tuousnesse become? It is as good as abolished. For Gods rightfulnesse cōsisteth not onely in doing no man wrong, but also in gouerning the world with equitie, and in dis∣posing his creatures after such a sorte, that if we truste in him, we shall not be disappointed, and that if we serue him with a good conscience, we are sure to haue reward for it. Then if God should forsake those that feare him, and not passe to reward them in heauen: surely he shoulde ceasse [ 20] to be rightuouse, according also as the Apostle declareth in the Epistle to the Hebrewes. God (sayeth he) is not vn∣rightuouse, that he should not remember your afflictions to gyue you releefe: For hee is faythfull. VVhen he say∣eth that God is not vnrightuouse: hee sheweth that his ryghtuousnesse is a thing inseparable from his beeing. Al∣though thē, that he exercise men with many afflictions in this world, when they haue behaued themselues stedfast∣ly in their vocatiō, yet must they cōfort themselues with his promis: and it is a poynt well woorthy to bee noted. [ 30] For we shall see many which imagine that God is asleepe in heauen. Howbeeit his Godhead is not a vayne imagi∣nation, but it importeth the things which I haue spoken cō∣cerning the gouernment and souereyne dominion of the worlde: namely that like as he hath created all things so also both man and beast and all things else, are in his hāde and protection, and all things muste be brought to a good end for their sakes which are his: & that although things be out of order heere bilowe, yet in the meane whyle, as in respect of himselfe, there is nothing at all out of order: [ 40] and that although he suffer things to be otherwise dispo∣sed than wee woulde haue them, yea and appoynt many confuzions also, yet can hee well skill to set all things in perfect state agayne. Thus yee see a thing that belongeth vnto God, and is peculiar to his beeing. And so lette vs marke, that if we will glorifie God, and yeeld him the de∣serued prayse of his rightuousnesse: we must beholde his hande and power in all things, and not doubt but that he hath iust cause to do whatsoeuer he doeth, although wee knowe not why he doeth it. Lo in effect what we haue to [ 50] beare in minde. Furthermore, the perfectest men that are may sometimes be tempted to say, what booteth it thee, not to haue sinned? according as I alledged yesterday, that Dauid entered into the same doubt, and sayd, Then haue I loste my time in clenzing my handes: and it is but loste labour that I haue kept myselfe from filthinesse and infe∣ction. Dauid was tempted heerewith, and there is not a∣ny of the faythfull that is not nowe and then shaken with such fancies▪ specially when aduersities oppresse vs sore by reason of our infirmities, and the Deuill assayleth our [ 60] fayth thorough oure vnbeleefe, so as wee cannot but bee sore afrayde, and enter into these present doubtes. VVell then, what is to be done in the meane whyle? VVe muste beate them backe and condemne them: and not onely condemne them, but also abhorre them, saying: wret∣ched creature, needes muste thou be full of vanitie, when thou darest so set vp thy brystles against thy God: and what an outrage is that? Ye see then howe it behoueth vs too thruste farre from vs, all the wicked imaginations wherwith the diuel laboreth to peruert vs. Howbeit, some times the mischiefe is so greate, that we be not sufficient∣ly strengthened to withstand the assaults of it, according as it happened vnto Iob. For he fell at length to repining and sayde: what is this? I woulde I were where no man might thinke vpon mee more. After what sorte speaketh Iob? It is a heathenishnesse, yea it is a brutishnesse, to say I would I were in my graue: For why? then I should feele no more miseries. And where is thē the hope of the faith∣full? what becommeth of the threatenings which God maketh to the wicked, that they muste bee fayne to feele his dreadfull hand in the ende? Iob is become so brutishe▪ that he remembreth not these things. So then it behoueth vs, to mistrust our owne affectiōs, that we may say. How? So perfecte a man, whiche was like an Angell of heauen, and had recorde of Gods owne mouth, as we haue seene afore, is neuerthelesse so ouerraught with anguishe, as he cannot consider that when we go to the graue, we be not there medled together confuzedly, but God separateth his owne seruants from the reprobrate, so as their soules are in his custody, and hee keepeth them in safetie. If Iob were so farre driuen, that hee coulde not remember this: what will betide vs? True it is that Iob was not an infidel, to deny the resurrection, and to reiect all the doctrine of the euerlasting life. No, but hee wanted a presente adui∣sednesse to bethinke him of it, in the time of his neede he had not his armour alwayes in a readinesse. It is like as if a man shoulde perhaps bee taken vnwares, and so amazed as he coulde not drawe his sworde, but shrinke backe and stagger, yea and peraduenture receyue some blow, ere he coulde defend himselfe. Euen in like case was Iob. True it is that he had both sworde and buckler: but he was taken so vnwares, as the Diuell had him at some aduauntage: Insomuche that hee began as it were to shrinke and (as I haue shewed afore) coulde not lift vp his minde to heauen to behold the hope that God giueth to the faithful. Seing it is so, let vs learne to distruste ourselues, and to knowe that there is such a frailtie in vs as wee shoulde bee borne downe neuer to rise vp agayne, if our Lorde did not pitie vs, and reach vs his mighty hand, to the end we might cal vpon him, and refer ourselues wholly to his will. Thus ye see what wee haue to marke in effect vpon this text. And byandby Eliu addeth▪ I will answere thee and thy cōpanions. In saying so hee sheweth that when men stryue in that maner against God, they shal gaine nothing by it, though they had neuer so great a band and trayne. For God is a∣ble ynough to beate them backe with one worde to theyr confusion. Iob had no companions, but spake alone in the mayntenaunce of his quarel: But Eliuze intent is to say, Although thou haddest a greate army with thee, and that you had conspyred toogether too accuze and blaspheme God all with one mouthe: yet notwithstanding, myne answere shall bee sufficient for you all. Heere then we see

howe strong Gods truthe is, and that it is in vayne too fight against it, and that although wee be fenced and haue many partakers, yet muste God alwayes haue the vpper hande, so as his rightuousnesse, shall continue vnappay∣red. VVhen we haue barked our fill agaynst it, wee shall not bee able to byte it, as shall bee sayde anone. Marke (I say) what we haue to remember in this strayne. And ther∣fore firste of all let vs learne, not to be lauish of our tongs when God afflicteth vs, and when things go not after our minde. Let vs not bee impacient therefore in our afflicti∣ons, [ 10] but let vs alwayes humble our selues vnder him, ac∣knowledging that he is rightuouse howsoeuer the world go. For if wee bee so bolde as to barret with him: it wyll be to our greate confuzion and shame. Yee see then how all men ought to brydle (& as it were to imprison) them∣selues, too the ende they may neuer murmure agaynste God, nor blaspheme him. Furthermore though we haue many partakers, yet shall it not boote vs: For God wyll not suffer himselfe too bee ouercome, by neuer so greate multitudes of men. It shall bee in vayne for vs to assem∣ble [ 20] men of our owne retinue: For wee shall all of vs bee put too the foyle together. If all the worlde had made a confederacie to spyght God, he woulde not passe of it, he woulde but laugh them to scorne: according as it is sayd in the seconde Psalme, that when the kings of the earth haue consulted together, and the people haue stormed as muche as they liste: hee that is aboue will laugh them to scorne. Thus ye see that the second point which we haue to marke, is that we muste not thinke our cace to bee the better, when we haue many adherents and partakers. For [ 30] God will condemne all the whole packe of vs. And fur∣thermore wee see also on the other parte, that when wee haue Gods truth on our side, we must not sticke to main∣teyne it. And why? For he will giue vs mouth and wise∣dome, and also power to beate backe al our enimies. And wee haue greate neede in these dayes to bee armed with such assurance: For we see with what furiousnesse the e∣nemies of the Gospell set vp themselues. Bycause wee be but a handfull of people and they a greate multitude, and that in a manner the whole worlde agreeth with them to [ 40] practyze oure deathe: They beare themselues in hande, that the goale goeth on theyr side: and there is nothing but triumphing amongeste them before anye stroke bee stryken. VVhat a thing were it then, if wee knew not that which is shewed vs heere? That is to wit, that forasmuch as we haue the truth on our side: one of vs may alwayes fight agaynst a hundred thousande, and we neede not to bee afrayde, when the Papistes come stoutly agaynste vs with theyr Ergoes, although they bee a greate hoste and wee fewe or none in comparison. No no: let not that a∣bashe [ 50] vs. And why? For this saying, I will answere thee and thy companions, is not written alonely for the persone of Eliu: but the holye Ghoste giueth vs that promis, to the intent wee shoulde not sticke to enter into battell, and to stande stoutly to it to the vttermost, sith wee knowe our cace is good, and that God fighteth for vs bycause wee mainteyne his quarrell. Therefore, when we haue suche a certeintie, let vs fight boldly against our enimies, for they muste needes bee confounded in the ende. Thus yee see what we haue to beare in mind, and how we may put this [ 60] texte in vre to apply it to our instruction, specially at this present tyme, when wee see the whole worlde imbattay∣led agaynst God, and the multitude of enimies so greate, as it myght vtterlye discourage vs, if oure Lorde did not comfort vs by telling vs, that wee haue wherewith to an∣swere for him, though there bee neuer so many gaynsay∣ers that are so confederate toogether. Nowe let vs come to the answere that Eliu maketh. Beholde the Skies (sayeth he) looke vp too the greatest heauens: they are hygher than thou, and thou cannest neuer reache too them. This see∣meth to bee a very rawe answere: For had he none other reason whereby too shewe the ryghtuousnesse of God? Yes: But if this saying bee applyed as it oughte to be: it is ynough to stoppe the mouthes of all such as blaspheme God. For by beholding of the heauens, hee leadeth vs to another consideration: whiche is, that our dooing well profiteth not oure God, and that our dooing euill, can∣not hurte him: For what shall hee bee the woorse for it? Seeing it is so, hee is not to bee measured according vnto men: For hee is not reuengefull, as who woulde say he is angrie when a man doeth him wrong, or that he is ledde by affection, lyke a man that lookes to bee pleased, and thinks himselfe beholding to another man for doing him any seruice. God is none suche. So then wee muste not measure him by our owne meateyearde, nor imagine any fleshlinesse in him. For the very skies that are vnder his feete, doo shewe well that hee is not lyke vs, nor medled here with vs to haue any part at all of our nature. There∣fore wee see that this reason (where it is sayde, Behold the Skies and looke vp aboue thy head) is sufficient too beate downe all those that dare lift vp themselues against God. But nowe it is needefull to laye out that which followeth by peecemele, too the ende it may bee the better vnder∣stoode. VVhen Eliu sayeth, if thou doo good: what profite doth God receyue by it? He sheweth therby, that God is not bounde vnto vs. Marke that for the firste poynt. The se∣cond is, that he is not affectioned, as men are: when any pleasure is doone them, they are mooued with it, bicause they be passible: but God is not so: we can nother shew him frendship nor fauour. And so hee is not like vnto vs. And as touching the first point, namely that God is by no meanes bound vnto vs, do what we can. It is a very true thing. Notwithstāding we see how men grow proude, yea euen without cause or occasion, & woulde make God be∣leue that he is beholding to them although they cā bring him nothing. And this draweth after it a mischeeuouse tayle of superstition. VVhy do the Papists labor so much at this day for these ceremonies and gewgawes? It is by∣cause they thinke that God receiueth some profit by thē, when they make many gewgawes, and haue babbled and trotted from place to place. They thinke they haue made a fayre worke when their churchstuffe is well decked, and when they haue well trimmed and washed their puppets, as if a man had made a goodly banquette and decked vp a house, & bestrawed it with russhes and other things. The Papistes (I saye) surmyze that God delyghteth in these nyce toyes, and that hee taketh pleasure in them. But we muste not imagine that wee can bring any thing vnto God. And that is the cause why it is sayde in the sixtenth Psalme. Lorde, my goodes cannot come at thee. Howe then? But I honour thy sainctes that are on earth. Foras∣much as God can receiue no benefite by vs, he commen∣deth

our neyghbours vnto vs: and when we do good to such as are in necessitie, lyuing freendly and vprightly a∣mong men, and indeuering to imploye our selues fayth∣fully where we be able to help and succour: God accep∣teth suche things as sacrifices. So then lette vs remember this doctrine, where it is sayde that we cannot bring any thing vnto God. For it serueth to abate all pryde in vs, to the intent we might not thinke that God is any thing be∣holden to vs, nor be led vnto foolish superstitions, to gad vp and downe and to doo many things of no valewe, [ 10] as though God tooke pleasure in them. And why? For wee can bring nothing at all to him. But we muste also apply this doctrine to the present intent of Eliu: which is, that God is not like mortall men, whiche are moued and tou∣ched. And why? Bicause they haue neede one of anothers helpe, and cannot set lyght by other mens force. Thus ye see what the cause is that wee bee mooued and ca∣ryed to and fro. But there muste no suche dotages enter into oure heade concerning God: for hee behaueth not himself after our maner, nother can we do him any good. [ 20] Contrarywise also it is sayd that if we sinne, wee can hurt him by it. True it is that when wee off end God we do (as much as in vs lyeth) impeach his rightuousnesse: and by that meanes he is very ill delt withall. Therfore when we sinne, wee are blamewoorthy no lesse than if wee hadde impeached the maiestie of God. VVee knowe what is the rule of rightuousnesse which he commaundeth vs, & whē we go contrary to that, it is asmuch as if we would barre him from reygning, plucke him out of his seate, and as it were trample him vnder our feete. Of al these things [ 30] are men giltie: but yet cannot God be either increased or diminished in himself. Therfore let vs marke well that by our sinning we hurt not God. Neuerthelesse as touching them that blaspheme God, true it is that when they spew out their venime, therby they deface his glory, according as it is sayde that his name is euill spoken of, & his glory diminished, when we acknowledge him not to bee good, rightuouse, and wise, by confessing it before men. And so is his reygning diminished, howbeeit in respect of vs. And not in respect of himselfe. But in the meane season, what [ 40] do we by sinning? when we haue done neuer somuch, we cannot do him any anoyaunce. Let the best archer in the worlde shoote vp, and see if hee shall hit the skie. VVhen wee haue practized all that is possible, can wee come at God? Can we by any meanes touche him? No surely. But (which more is) all that we cast vpward, must fall downe vpon our owne heades. If I shoote at a man, and hit him, I wound him: but I cannot hit God as I sayd afore. VVe may well runne casting of stones, and we may wel shoote bothe with bowes and gunnes, but yet shall God bee al∣wayes [ 50] farre ynough from the dinte of oure strokes. True it is, as I haue already sayde, that wee may well barke, but wee can neuer byte. VVhen men caste vp theyr blowes, where lyght they? Shall they passe aboue the skies? No. But they shall fall backe vpon their owne heades. And so men cannot auaunce themselues agaynste God, but too their own cōfuziō. Thus ye see a text here well worthy to be noted. VVherein Eliu sheweth that if we do amisse, we can do God no hurt at all by it. And thervpon we haue a double instruction to gather. The one is, that God shew∣eth [ 60] a singular and infinite goodnesse towards vs, in that it pleaseth him to accepte our seruice although hee receyue no profite by it, and that the same touche him not at all. Marke that for one. And this ought to be vnderstoode in one word. But forasmuch as there be some ignorant per∣sons heere: it is requisite to declare it more fully. Yee see then that God might reiect vs, without making accounte of any of vs. And why? For (as I haue sayde) lette all the world streyne it selfe as muche as it can, and yet shall wee not bee able to do any thing that can profit our God. And yet notwithstanding hee telleth vs, that if we indeuer to do good and to walke in his commaundements, our doo∣ings are acceptable sacrifices vntoo him. Nowe, is it not a singular comfort that he gyueth, when he sayeth, I accept your doings, and although they be not worthy to be este∣med at my hande, yet I take them in good woorthe, and bind my selfe to you as if I were beholding to you for it? Is it not a souereyne goodnesse, when God doeth this of his owne accord? Then let vs learne to magnifie the mer∣cie of our God, for accepting our works wheras they de∣serue it not, nor he on his side, is any thing bounde by thē. Also let it serue to incourage vs to do well, when wee see that God receyueth the thing at our hande whiche is no∣thing woorthe, and putteth all the poynts of our workes as it were into articles in his bookes of accounte, for that they be acceptable to him thorough his owne goodnes••e. And in good soothe is it not an inestimable goodnesse of our God, & such a one asought to rauishe vs into woon∣derment, when wee thinke vpon it? VVee see then howe graciouse he sheweth himselfe towards vs. And▪ on the o∣ther side, wee muste consider the other poynt that it sette downe here: which is. That do we neuer somuch euill, we can not burt our God. Therefore lette vs assure ourselues, that God will not punishe vs for our sinnes, by reason of any spyght he beareth vnto vs, nor for that he desireth to bee reuenged, as a man doeth when he is offended. For when a man hath any wrong doone him, so as hee is harmed in his owne person, or hindred in his goods, he will seeke to bee reuenged. God (I say) is not moued with such consi∣derations. VVherefore then doeth hee threaten vs? By∣cause he will not haue vs perishe: he sheweth the father∣ly regard which he hath of our welfare, and in the meane whyle if he punishe vs indeede, therin he sheweth his iu∣stice. For in this cace, there is no going too lawe with him as if he had some priuate quarell to vs: but he puni∣sheth vs as a iuste iudge: according as his office & nature do afford. Then seing that our God proceedeth after that manner: what haue we to do, but to consider his father∣ly loue when hee chastyzeth vs? For by that meane hee draweth vs backe from the waye of damnation wherein wee are. Therefore when we feele his hande, how rough soeuer it be, let vs alwayes consider that he sheweth him∣selfe rightuouse. VVhat is to be done then, but onely to truste in him, and to comforte our selues by it, and there∣withall to desire him to haue pitie vpon vs, that although wee haue offended him, yet hee may not forbeare to re∣ceyue vs to mercy? Heerewithall let vs bee fully perswa∣ded and resolued, that God wyll not beare suche a sto∣make towardes vs, as a proude and stately man will doo. But forasmuche as hee is the fountayne of all goodnesse and mercy: if wee come vnto him, he will make vs feele howe mercifull he is minded to bee towardes vs. And al∣though

he chastice vs now & then, yea euē more roughly than we would: yet will he make vs to perceyue that he doth it for our welfare, to the end we should not perishe, & that his brydling of vs so shorte, is to humble vs and to make vs bow vnder his mighty hand and chasticements.

Nowe lette vs fall downe before the face of our good God, with acknowledgement of our faultes, praying him to make vs feele them better than wee haue doone, too the ende wee may finishe oure race with the greater pa∣tience through oute the miseries and calamities of this worlde, [ 10] and therewithall learne so to seeke for the perfe∣ction of rightuousnesse, as wee may neuer bee wery too learne more and more in his schoole, and to go forwarde in the waye of saluation, vntill wee be come to our races ende, whiche is, that beeing bereft of all the infirmities of our fleshe, we may be clothed with his euerlasting glory. That it may please him to graunte this grace not onely to vs, but also too all people and nations of the earth, brin∣ging backe all poore ignorant soules from the miserable bondage. &c.