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.

The Cxxxvij. Sermon, which is the second vpon the .xxxv. Chapter.

8 Thy vvickednesse toucheth a man like thy selfe, and thy rightuousnesse the Sonne of man.

9 By reason of the multitude of oppressors, men cry out (or hovvle) bycause of the mightinesse of maysters.

10 And no man sayeth, vvhere is God that hath fashioned mee, vvhiche gyueth vs songs in the nyght?

11 VVhich teacheth vs more than the beasts, and instructeth vs more than the birds of the ayre.

FOr a conclusion of that which was de∣clared yesterday, wee haue to consider what Eliu vttereth here in few wordes: which is, that our misdeedes do touch men, and not God, and likewise our rightuous∣nesse, to the end we should not imagine that God is cholerick to reuenge him∣self when we haue offended, or that on the contrary part he is boūd vnto vs, as if our seruice did him any good. Thē [ 30] let vs not thinke that God is like vnto vs, nother let vs measure him by our wit. True it is that he abaced himself of his owne good will: For how doth he speake vnto vs, but after the maner of men? But yet must this be no dero∣gation to his highnesse. Should God be despized, bycause it pleaseth him of his infinite goodnesse, to yeelde to the rudenesse of men? Nay. Contrarywise he deserueth to be magnified the more at our handes. Then were it a greate wrong and iniurie, too transfigure him bycause hee fra∣meth himself to our slendernesse and to thinke that he is [ 40] angry, bycause men haue prouoked him, or to thinke that hee ought to recompence men, as if hee were bounde to them, I say it were as an abolishing of his Maiestie. For he is not of our number: Let vs yeelde that vnto men as vnto whome it belongeth: but as for him, it behoueth vs too honour his incomprehensible hyghnesse. Thus yee see what wee haue to gather vppon this firste verse. And nowe remayneth to see, after what manner God is righ∣tuouse and gouerneth the worlde in equitie, and yet in the meane whyle things are out of order. For the wic∣ked [ 50] haue theyr full scope, they oppresse, they pyll, they powle: and God dissembleth, and maketh no counte∣naunce to prouide for it. Howe is it ment that God hath the guyding of the world, and that he dispozeth all things ryghtly, and yet notwithstanding men see so greate trou∣bles, and outrageouse iniquities withoute redresse? Eliu therefore comprehendeth all things, and sheweth that we muste not woonder though God beeing so pacient do let things go amisse, and prouide not for them so soone as we call vpon him. For wee doo it not hartely. Then if God [ 60] suffer men to be afflicted, he doeth it iustly, bycause they returne not to him with prayer and thanksgiuing as they ought to do. Neuerthelesse it behoueth vs to tary his lei∣sure, and although hee delay his iustice, and seeme not to sende it, so soone as it ought to come: yet notwithstan∣ding we must wayte paciently, and do him the honour to truste in him, although hee be as it were hidden from vs. This (I say) is the first poynt which is set downe here. And first of all Eliu declareth, that men are not woorthie that God shoulde succoure them at their neede. And why? If they bee oppressed, so as they haue any harme or wrong done them, true it is that they crye oute, and storme, and can skill to bewayle their cace, but yet do they neuer the more flee vnto God. A man shall heare the screekes and howling of such as indure aduersitie: but yet for all that God heareth thē not although it be his office to reskowe them that bee wrongfullye oppressed, bycause they haue not an eye vnto him, nor do direct themselues vnto him, but make their complaynte without order. Shoulde not God then leaue them there, as in their owne wilfulnesse? And what is the remedy of it, but to know that God doth not chalenge this title to himself in vaine, that he wil suc∣cour the oppressed, and therevpon go directly vnto him? But wee doo it not, and therefore our crying out is to no purpose, for we deserue to be shaken of at his hand, & that he should shet his eyes, and not regarde to helpe vs. And why? For we seeke him not. It is written, seeke, & ye shall finde: and we go quite another way. Thus ye see a point that is well woorthie to bee noted. For it is a stumbling∣blocke that troubleth vs very sore when we see that god suffereth men to languishe after that maner, and seemeth not to pitie them when their miseries are come to moste extremitie. For thervpon we conclude that he regardeth not our iniuries, but is so farre withdrawen from vs, as he hath no care to prouide for our necessities. But in the meane while we consider not that we deserue wel to bee destitute of his helpe, bycause we go not right forth vnto him. And truely euen at this daye the confusions are so great & horrible in the worlde, as we cannot thinke vpon them without shuddering. Looke vpō the warres that are in many places: ye shall see a whole Countrey wasted: the

poore folk know not what to do, their houses are burned, & their goodes are vtterly spoyled. By meanes whereof the people are in suche anguishe, as it had bene better for them too haue had their throtes cut at the firste, than too pine after that sorte as they do. But yet for all that, they looke not vntoo God. If a man go into straunge Coun∣treys, hee shall heare many complaintes, and hee shall not neede too go very farre for the matter: for wheresoeuer bee taxes and impositions, or wheresoeuer men of warre passe like floudes of water, there is no man but hee shall [ 10] crie, for he shall be galled vnto the harde bones. But doth the worlde amende for all this? Doeth it come with true humilitie to seeke God and to say, Alas Lord it is for our sinnes that thou handlest vs so roughly, and it would be∣hooue vs to thinke therevpon, but there is nothing in vs, but pryde, disdaine, and rebelliousnesse agaynst thee. And therefore Lorde thou hast shewed thy selfe to be our so∣uerayne: now shew vs also the fauour that we may feele thee our father, and succoure vs in the ende. Dooth the worlde vse any such speeche? Alas it is farre from it, men [ 20] doo rather chafe vppon the bitte, and in the meane whyle thinke not at all vpon God. Is it not rather a record that hee cannot beare such despisings of his grace? For like as he prooueth his truth when hee helpeth those that seeke him and sue to him: and as hee sheweth thereby that his promising to be mercifull to suche as seeke him, is not to disappoynt them of theyr truste and hope: and like as he ratifieth his truth, and sheweth himselfe faithfull and tru∣stie, by helping such as call vpon him. So also on the con∣trary parte he suffereth those too rotte whiche seeke not [ 30] him, & letteth them wast and consume by length of time, so as it is not perceyued that hee regardeth them or hath any care of their necessitie, wherin he sheweth himself to be rightuous, for hee punisheth the negligence or rather the pryde that is in them, bicause they despized his grace which was offered them so freely. True it is also, that sū∣dry times God doth not at the first help those that seeke him in truth: but that commeth not to passe continually. And when it happeneth, yet is it iustlye: wee muste not binde him too oure lyking. So then althoughe God for∣slowe [ 40] to succour his seruauntes, euen when they call vp∣pon him with all theyr hearte: yet dooth hee neuer for∣sake them. How bee it the thing that Eliu treateth of here is very common, after the ordinary maner that the scrip∣ture speaketh: For when it goeth aboute any doctrine, it is to shewe the thing that may bee seene moste often. Yee see then what wee may conclude. VVhen wee haue con∣sidered what the worlde is, wee shall finde that suche as a. e smitten and vexed, can well ynoughe lamente theyr miseries, but theyr crying is not vntoo God. It is like a [ 50] beastly howling: they caste oute their shreekes intoo the ayre, but they reache not out theyr heartes vntoo God: they caste not theyr cares and sorrowes vpon him as hee commaundeth vs: and that is the cause why hee sheweth not himselfe fauourable vnto vs. VVee muste not blame him of crueltie or vnrightuousnesse, nother muste wee i∣magine that hee doeth men wrong: For wee see they are woorthy of that punishmente, and too receyue the wages of their vnbeleefe, bicause they rested not vpon the pro∣mises that are gyuen them, nor were mooued in them∣selues [ 60] to resorte vnto God, as they ought to haue doone. Now if it be sayd that men call vpon God (as per••duēture some prayers will bee made) Eliu sheweth that all that is nothing. And why? For they say not, where is God that made mee? which giueth songs in the night, which instructeth vs more than the beasts, and teacheth vs more thā the foules of the ••yr••▪ This (as I touched euen nowe) serueth to answere that it might be alledged, that wretched men do call vpon God when they are afflicted. Yea sayeth Eliu, but it is but fay∣nedly, and therefore it is in vayne. For inasmuche as the prayers which the moste parte of the worlde maketh are but bypocrisie: therfore God heareth them not. Thus the reason that Eliu setteth downe, is that they go not vntoo God, as to their maker that hath fashioned them, no•• as to him that comforteth men, nor as too him that gyueth thē so many benefites as they ought to magnifie his mer∣cie what miserie soeuer they indure. Then if we acknow∣ledge not God to be suche a one as hee sheweth himselfe towards vs, nor esteeme the gracious gifts which we haue receyued at his hande: I say if wee come not to him thus minded: there is nothing but seyning and falshood in vs, and therfore we muste not maruell though he shette the gate agaynst vs, and make no countenaunce to heare our requests. Behold a text right woorthy to bee marked. For ye shall see in these dayes that the Papists make proces∣sions when God layeth his hand vpon them. If there bee any plague, or famine, or other aduersitie: true it is that they turne vnto God, and so doo the Paynims as well as they. But what? Doo they call vpon him with a true and rightmeening heart? Alas they are far wyde of it: all that they do, is but ceremonies. And for proofe heereof, let vs marke well that men cannot seeke God rightlye, excepte they know him to be such a one as they should feele him by experience. First of al whē we call vpon God, we must remember that hee is oure maker, and that wee are in his hand. But now let vs examine those which make counte∣naunce of praying. If a man serche their hearte: shall hee finde that they haue skill to say, seeing that my God hath fashioned mee, I am in his hande, and it belongeth too him too rule mee in my lyfe, and too prouyde for all my necessities: I holde all of him, and therefore it behoueth mee to suffer my selfe to bee gouerned by his hande and according to his pleasure? Shall a man finde one among a hundred that is thus minded, and that speaketh with a true hearte, to yeelde honour too God, as too his maker? They will confesse it well ynough with theyr mouth: ye•• (say they) wee were made by him, and hee hath gyuen vs life. But in the meane whyle for all theyr confessing▪ yet are they not fully resolued of it: it is cleane contrary with them. So then there are no prayers that are woor∣thie to beare that name, when men are so brutisheas they acknowledge not God for suche a one as hee sheweth himselfe towardes them. Howbeeit the matter consisteth not onely in acknowledging God to bee our maker: but wee muste also therewithall esteeme the gracious giftes whiche hee is ready to gyue vs, according as it is sayd ex∣pressely in this text that be giueth songs in the nyght. Some men expounde this saying after this sorte: namely that the byrdes doo cheare vs with theyr singing, and that the same oughte too bee imputed too Gods goodnesse, and that men shewe theyr vnthankefulnesse in not acknow∣ledging it▪ Other some take it that God doeth comforte

vs, by making the starres to shine, and there by gyueth vs occasion to set forth his goodnesse. For although the Sun be downe, and darknesse ouerspreade vs: yet doeth God lighten vs by them, as by candels, as who should say, that his maiestie is not quenched, nor altogither hidden from vs. But such expositions are to much streyned. Therefore wee muste take it simply, that God gyueth Songs euen in the time when men are asleepe. For the night seemeth as it were to make al things dead. VVhen the sunne is down and all things are whist and still: there seemeth to be as [ 10] it were a kynd of death, and that God holdeth vs there as it were shet vp in a graue. If Eliu had spoken of Songs in the daye time, it had not beene so great a magnifying of Gods grace: For a day times, men followe their worke, then doth their cheerefulnesse shew it selfe, then are their wits awake. Therefore it had not bin so excellent a thing to haue said that God giueth songs in the day time, as whē he assigneth them to the night. But this is a singular good¦nesse of God, that when as wee be after a sort deade, and our spirits are as it were oppressed, and there is no liueli∣nesse [ 20] in vs: yet notwithstanding, our Lord doth still giue vs songs. For whē men wake in the night, they haue wher∣of to reioyce, in feeling that God hath them in his prote∣ction. They ought to consider that they can not continue without sleepe▪ and that in the meane while God watch∣eth for them. Therefore they ought to reioyce in that be∣half, and to say, Alas Lord, I cannot call vpon thee so long as I am asleepe: behold I am heere as a blocke or timber∣log,, and yet thou keepest mee, and in the meane while I breathe throughe thy goodnesse: yea and this sleeping [ 30] doeth so feede and refreshe mee, as I gather newe strength without feeling it. Now then when men think vpon these things, haue they not cause to be glad and to say, Alas my God, thou shewest thy self a father towards me, euē while I seeke thee not, yea and when I haue not any sense, but am like a dead creature? Then seing it is so, is it not much more likely that thou wilt be neerer mee when I commit my self vnto thee, and cal vpon thee? Howsoener the cace stand, whither I sleepe or whither I wake, I shall alwayes be in thy hande and safekeeping. VVhen men haue suche [ 40] thoughtes in them, is it not a singing vnto God? So then we see wherat Eliu ameth: namely that oftentimes they whiche are afflicted haue no truthe in them when they pretende to pray vnto God. And why? For it would be∣come vs to gather togither Gods benefites, and to call to mynd the good that he hath done vs without end or ceas∣sing, to the intent that the same might cheere vs vp. But we be so slothfull as it is pitie to see it, yea and wee fall to disputing howe we may go vnto God, what meane there is to come at him, and whither he regarde vs or not. Yee [ 50] see then that the thing which we haue to do, is to cheere vp our minds with the greate number of benefits that he hath bestowed vpon vs, and which he ceasseth not to deal vnto vs still from day to day. For first of all, that serueth to confirme vs in suche wise, as wee must not doubt too come vnto him vpon trust that he will heare vs: and also it will make vs to come to him with thanksgiuing, wheras they that haue not tasted his goodnesse, and the benefites which they haue receyued at his hand, do grudge and re∣pine against him. Therefore when we haue well weyed [ 60] the thing that is tolde vs heere, no doubt but we shall be howe much they are bounde vnto him? haue throughly in••••••ir way, by acknowledging the benefits that God, thou giue〈…〉〈…〉ed? No: But cleane contrarie. So then nough to rauishe me 〈…〉〈…〉knowledge not God as their maker, fore, seeing thou hast 〈…〉〈…〉nefits which they haue receyued wardes mee: ought I not 〈…〉〈…〉d specially seing they acknow∣name, if thou afflicte mee? B〈…〉〈…〉 them after his own image: at all: they forget Gods benefite〈…〉〈…〉nge though God suffer foote: and therefore they call not vpiseries, and we per∣earnestly. The thing then whiche wee 〈…〉〈…〉re not worthy of pon this streyne where Eliu speaketh of 〈…〉〈…〉his texte. But that God neuer ceasseth to do vs good, in so mu••e? For as the time whiche seemeth most deade, and when••••h of E∣would say that euen God him selfe were hidden, so as them seemeth not to bee mynded to continue his fauoure any•• more towards vs: he ceasseth not to giue vs occasion still▪ to magnifie his goodnesse. Seeing it is so, we ought to be touched with another manner of desirousnesse too come vnto him, than we be. After this, Eliu addeth the vniuer∣sall benefit which God hath bestowed vpon all men. True it is that euerie man ought in his owne behalfe to mynde the benefits of God: according as there is neuer a one of vs which is not excedingly bound vnto God for the great benefits which he hath done vnto him. If I desire to know that God is good and liberall, I neede not looke what he hath done to all men indifferently, but only to enter into my selfe, and to consider the whole course of my life, and too marke the benefites which I haue felt at the hande of God. So shall I be as it were rauished aboue the worlde to say, Lorde if I should go about to comprehend thy good∣nesse, it is so deepe a gulfe as I am neuer able to bring it to passe. For when I take but a little portion of the tokens and recordes which thou hast giuen mee of it: beholde I am at my wits end, and how then should I bring it about? Lo howe it behoueth euerie man in his owne behalfe to marke the priuate benefites which hee hath receyued of God. Yet notwithstanding if wee thinke but onely vpon the things that are common and general amongst al man∣kynde: the same ought to bee ynought to cause vs to ma∣gnifie God, yea euen in suche wise that when wee come to pray him to deliuer vs from our afflictions, wee ought therewith to reioyce and to yeelde him prayse for shew∣ing himselfe so good a father towardes vs. But what? we doe it not. And therein wee shewe our owne vnthankfull and malicious minde: and if we perceiue it not, it is appa∣rant that there is nothing but hypocrisie in vs. This in ef∣fect is the thing that Eliu ment to say here. And his words are, it is God that teacheth vs more than the beastes, and which giueth vs more vnderstanding than too the foules of the ayer. Here he maketh a comparison betweene men and beastes. For if heauen and earth coulde speake, it is certaine that they should needes prayse God though they haue no vn∣derstanding, nor are aduaunced to that dignitie which we are. And why? It is a great honour that God hathe done them, in that they are the worke of his handes, and in that they are his creatures. Now if God haue inhonored hea∣uen and earth, and all the senselesse creatures, in that hee hath voutsafed to create them: and if he haue inhonored the beasts, though he haue made thē voyd of reason: what hath he done to man, to whom he hath giuen such vnder∣standing? That is the cause why Eliu doth here compare vs with the beasts. For wherof was it long that god made

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not vs Asses or horses? For the noblest and excellentest man vpon the earth can not say, I made my selfe, or it was my will to be made such a one. For God could well haue made him a dog, or a swyne when he had made him a mā. Then must wee not seeke the grounde in our selues why God made vs reasonable creatures, but we must cōmende his goodnesse towardes vs, specially seeing hee hathe so greatly honoured vs, as not onely too make vs of the number of his creatures, but also to aduance vs aboue the brute beastes, by giuing vs wit and reason which hee hath [ 10] not doone to any other earthly creatures. And this is the thing which is told vs in the first chapter of Sainct Iohn: namely that all things haue their life of God, and that the same life hath euermore bin inclosed in his eternall word. Howbeit, there is one life whiche is in light, and that life serueth for men. VVhereas it is sayde, that the life of men was in it, that is to say, in the light: S. Iohn sheweth, that we haue not a brutish mouing to eate and drinke: but that we haue discretion. So as God giueth vs vnderstan∣ing to know good and euill: to attaine euen to the euer∣lasting [ 20] life, and to perceiue that there is one onely God, whom we ought to honour as our father. For as much thē as God doth so inlighten men: we see our selues bound in a farre greater and straighter bond, than if he had but sim∣ply made vs his creatures. For if there were no more but that God hath created vs with his hande, yet behoued it vs to giue him thankes for it. But seeing it hath pleased him to make a difference betweene vs and the brute bea∣stes, and to giue vs so noble and excellēt a life as wee see: may we not well say, Lord what were we? And yet not∣withstanding [ 30] it hath pleased thee to set vs here in the nū∣ber of thy children, and to giue vs thy marke. And whence commeth this vnto vs? Can we find any thing in our sel∣ues to say that wee haue moued thee heerevnto, or that thou werte led vnto it by our worthynesse? No, but all proceedeth of thine owne free goodnesse. Nowe then wee see what is conteyned in this text: namely that wee haue cause ynough too praise God, though there were no other thing than the generall benefite which extendeth to all mankind: which is, that he hath giuen vs wit and rea∣son [ 40] to be aboue the brute beasts. Neuerthelesse: it is true that the reason which God gaue to the first man, is verie sore corrupted as nowe. For as we be in our own nature, we are so peruerted, as we cannot iudge any thing of god: we be blinde wretches, there is nothing but vanitie in vs, and moreouer our lustes do so carie vs away, as there is no stay nor modestie in vs. In so much (that which worse is) if wee bee compared with brute beastes, there will bee found more soundnesse in a horse or an oxe, than in a mā. For a horse hauing no reason, doeth notwithstanding re∣taine [ 50] that which was giuen him: but as for man, he is so sotted, as the reson which he had is turned into malicious∣nesse, and in stead of honoring God for the benefits which he hath receiued, is become proud and vtterly rebellious against him. And furthermore wee see that the reason which we thinke ourselues to haue, is but vtter beastly∣nesse. For when we come to thinke vpon God, do we not see how men are intangled in their superstitions? VVhat can men conceiue of God but vtter vanitie, as the Scrip∣ture sheweth? Then if men bee so dazeled when they [ 60] thinke vpon God, and forge suche a heape of superstiti∣ons when they woulde serue him: where is the reason and vnderstanding which Eliu magnifieth here so much? True it is (as I haue sayde) that all the light which we haue of nature, is turned into darknesse, by reason of the sinne and corruptions which we haue drawne from oure father Adam. Howbeit looke what is euill and sinfull, that must wee impute to our owne fault, according also as it is not of the nature which wee haue receyued of Eue [by oure firste creation] whereas wee bee so inclyned to confusion if we trust our owne wit: wee can not say that that com∣meth of our first creation: I saye wee must not impute it vnto God: For God created vs after his own Image, and that Image was marred by the sinne of Adam. And so it behoueth men to acknowledge their owne faulte, and to yeelde them selues giltie before God, for this disfiguring of oure selues, and for turning his light into darkenesse. But by the waye heere is yet one other poynte to marke: which is that in the midst of our ignorance and of all our errour and superstitions, our Lord doth hold vs still con∣uicted and bounde vnto him in an inestimable bonde, for that he aduaunceth vs aboue the brute beastes, by leauing vs some discretion imprinted in our heartes too discerne good and euill. And this is it which Sainct Iohn meeneth by adding in the forealledged texte, that the light shineth in darkenesse: as if hee should say, althoughe sinne haue so peruerted mennes vnderstanding and as it were vtter∣ly defaced their nature: yet notwithstanding God doth still inlighten them in such wise, as a man may perceyue some print of the firste creation. Although then we haue not the thing that was giuen at the beginning to oure fa∣ther Adam, nor scarsely holde any little portion of it: yet ought we well to perceyue that God hath giuen vs an in∣estimable benefite, in that it hathe pleased him too make vs men, and to separate vs after that sort from brute bea∣stes. See heere, howe that from the greatest to the least, no man can haue occasion to murmure against God. For we must alwayes come to this poynt, to inquire what are wee? VVhat haue we giuen vnto God? VVhat can wee alledge vnto him why hee shoulde bee bounde vnto vs? Nothing: but contrarywise it behoueth vs to yeelde vn∣to him, that for as muche as hee created vs after his owne Image, and made vs menne, therein wee are exceedingly bounde vnto him. And therewithall let vs marke, that as nowe if God put a difference betweene man and man, we haue no cause to grudge against him, as wee see these fan∣tasticall persons do, who if a man speake to them of Gods election, and tel them that he choseth vnto saluation whō he thinketh good: they kicke and winch against it saying, howe so? VVere it any reason that God should hate his creatures so? VVere that indifferent dealing? Yea? As who shoulde say that God were tyed to men, and had no authoritie at all ouer them. Seeing it was in Gods choyce and power to make vs brute beasts, & yet he hath printed his Image in vs, and giuen vs a far higher dignitie than to thē, why should we grudge as now against him, if he put a difference betweene man and man, and do it by his owne secrete ordinaunce, without making vs knowe any other cause than his shewing of his goodnesse? For seing that he hath not made a man a beast, wheras he might haue done it: if he doe loue him in his own nature, haue we cause to grudge against him? No: we see then that such as rayle at

Gods election are out of their wits, specially seeing it be∣houed them to returne to this matter which is shewed vs here: namely that it was known, euen vnto the very Pay∣nims: for it appeareth that euen among the Painims some haue vsed this manner of praysing God. Therefore suche phantasticall heades, must be set to schole to the Infidels: for they are not worthie too haue their maliciousnesse (which is matched with such pryde against god) reproued by the holy scripture. And further, if the consideration of the benefits which God hath bestowed generally vpon al [ 10] mankinde, ought to prouoke vs to magnifie him: haue we not so much the greater occasion to do it: and to cal vpon him with thankesgiuing for the benefites which we haue receiued of him, in that he hath giuen vs much more: that is to say, in that he hath reformed his image in vs, offered vs his worde, and shewed him selfe more familiarly vnto vs? therefore heere we must proceede by degrees. Firste we must vnderstande, that seeing God hath inhonored vs by making vs his creatures, wee are alreadie bounde vnto him thoughe there were none other cause. But when hee [ 20] hath preferred vs before the brute beasts, yea euen of his owne meere goodnesse without finding any cause why in vs: that is yet another thing wherein he hath shewed him selfe more louing. And when we come to seeke him, such knowledge must make the way for vs, & opē vs the gate. Beholde I come too my God, and in what manner doe I seeke him? Not only as him that hath created me, but al∣so as him that hath vttered a fatherly loue towardes me: For I am created after his owne image and likenesse. VVhat is the cause that he hath aduaunced me aboue the [ 30] brute beastes? Is not this then a sufficient matter and oc∣casion of boldnesse to come vnto him? And furthermore if I be scourged by his hande, is not the foresayde reason ynough to assuage oure miseries, howe greeuous so euer they seeme to be. That is to wit, that seeing wee haue re∣ceyued benefites at Gods hande, ought wee not to suffer oure selues to be chasticed by him, if hee list to vse rough∣nesse towardes vs? Thus it is Sugar, (as I may terme it) to seazon our sorowes withall, when we call Gods bene∣fits to remembrance, in the time of our affliction, by ac∣knowledging [ 40] and saying: Verie well, I am a mortall crea∣ture, and God hath put a difference betwene me, and the brute beastes. Howebeit moreouer I haue bene baptized in the name of our Lorde Iesus Christe: and that is a se∣cond marke, which he hath set vpon me, to shew me that he is minded to keepe me in his stocke: howbeit as much as in me is, I haue defaced my baptime, I haue bin a faith∣lesse wretch: and yet beholde, my God hath drawne me back againe to himselfe, he hath inlightned me in the midst of the thicke darknesse wherein I was: Verely I was plun∣ged [ 50] to the bottome of hell, and my God hath reached me his hand, and Iesus Christ the daysunne of rightuousnesse doeth so inlighten mee, that in beholding his face in the doctrine of the Gospell, I see the gate of Paradyse ope∣ned vnto mee. Seeing then that our Lorde cheereth vs in suche wise, haue wee not good cause to magnifie him, and to humble oure selues before him? But nowe let vs see howe many there are to bee founde that doe so. True it is (as I haue declared alreadie) that suche as are ouer∣pressed with miseries and calamities will crie vnto God. [ 60] But after what sort? Haue they throughly considered a∣forehande howe much they are bounde vnto him? haue they made their way, by acknowledging the benefits that they haue receyued? No: But cleane contrarie. So then forasmuch as men acknowledge not God as their maker, nor call to mynde the benefits which they haue receyued of him without ceassing, and specially seing they acknow∣ledge not that he hath created them after his own image: wee must no more thinke it straunge though God suffer vs, to pyne and wither away in our miseries, and we per∣ceyue no helpe at his hande: For wee are not worthy of it. Thus yee see what we haue to marke in this texte. But nowe what must wee doe on the contrarie parte? For as much as the holie Ghost doth heere by the mouth of E∣liu reproue men for their frowardnesse, and tell them that if God do not comfort them nor deliuer them from their aduersities, it is bycause they seeke him not in truth: let vs bee well aduised too make Gods former benefites our sheelde to set against the aduersities that oppresse vs, saying: True it is that this affliction is so bitter, that if thou looke no further, it were inoughe to tumble thee into dispaire: But hath not thy God shewed himself a fa∣ther towardes thee? and that, so many ways as thou must needes feele his fauor and goodnesse. Then behoueth it thee to shet vp all thy senses in it, and not to suffer thy af∣fections to debate ouermuch. Beholde (I say) wherevnto it behoueth vs to come. And furthermore when we haue well bethought vs of Gods gracious gifts, let them serue vs to double vse. The first must bee to certifie vs that we shal not be disappoynted in our praying. For seing that God hath alreadie shewed himself beneficiall towards me before I was borne, and continued the same all the time of my life, and that his goodnesse is an infinite thing: Should I doubt that he will not heare me when I come to cal vp∣on him? ye see then howe we ought to take Gods bene∣fits to persuade our selues that we lost not time in seking vnto him. Againe, the other point is, that wee must arme our selues with pacience. Therefore when wee thinke so vpon Gods benefits: let the same serue to comfort vs, in the time of trouble, and let vs not bee so malicious as to grudge against him, but rather let vs thinke thus. Seeing my God hath created me, is it not reason that he should haue all right ouer me, and that he should gouerne me at his pleasure? Then if we come to referre our selues after this sort vnto Gods goodnesse, we shall not ceasse to sub∣mit ourselues vnto him for any affliction that hee layeth vpon vs. And why? For we haue receiued benefites at his hand, and therfore we must not nowe presume to plucke our heads out of his yoke. Thus yee see the two thinges wherevnto it behooueth vs to apply the knowledge of Gods benefits, if we will call vpon him in truth.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our faultes, praying him to make vs feele them better than wee haue doone: and therewithall to open our eyes, that we may not be so dul∣headed as too forget or despyze his benefites: but maye magnifie them according to their worthinesse, and thinke vpon them in such wise, as we may be prouoked by them to serue and honour him, and to walke aduisedly accor∣ding to his good will, and take suche example of the cha∣sticementes that hee sendeth to oure neighboures, as the same may serue vs for corrections, and that if it shal please

him to chastice vs in oure owne persons, and to make vs feele the strokes of his hande as wee haue neede: he will turne all too the furtherance of oure saluation, so that in passing through all the troubles of this worlde, hee may strengthen vs continually with his power, vntill hee re∣ceiue vs into the euerlasting rest, whiche hee hath prepa∣red for vs in his kingdome. That it may please him to graunt this grace not only to vs, &c.

The Cxxxviij. Sermon, which is the third vpon the .xxxv. Chapter.

12 There they shall crie, and God vvill not heare them, bycause of the pryde of the vvicked.

13 Surely it is but vanitie: God heareth it not, nother doth the Almightie regarde it.

14 Thou hast saide hee seeth thee not, there is iudgement before him: vvayt for it.

15 But novve his visiting is not in anger (or it is nothing to his visiting in his wrath) nother punisheth hee greatly in anger.

16 But Iob hath opened his mouth in vaine, and multiplyed vvords vvithout vnderstanding.

FOr as much as the first sentence which we haue nowe rehearsed, ought to be ioyned to the mat∣ter that I handeled yesterday, it [ 20] behoueth vs to beare in mynde what hath bin declared: whiche is, that when God heareth not these that are in trouble, he she∣weth that the blame of it muste be wited vpon them selues, bycause they come not to him with a right and pure heart, according as Eliu hath decla∣red that when we come to seeke God, we must consider the benefites and gracious giftes that we haue receiued at his hand: for else we can not trust in him. VVhat is the [ 30] foundation of our faith? the free promises that God hath giuē vs. But yet the experience that we haue of his good∣nesse, is a confirmation of the thing that we knowe by his word. And so, they that haue not conceiued the tast of his benefites, can not come vnto him but with hypocrisie. Moreouer when we know not how much we are bounde vnto God, it is impossible that wee should bee pacient to obey him, and continue quiet without murmuring against his will. Therefore Eliu addeth nowe, that there they shall crie: as if he should say, verie well, it is true that men shall [ 40] crie vnto God when they be troubled: but in what plight are they? Come they before him so minded as they ought to be? No, nothing lesse. For they thinke not not at all of the benefits which they haue receiued at his hand, nother doe they profite them selues by them, to settle their trust vpon him. So then men shal crie out for anguish, but they shall not come at God, there is no opennesse in their hart: and therfore if God heare them not, we must blame their owne sinnes for it, and not say that God hath forgotten the worlde, and doth not his dutie, or that he is as it were [ 50] asleepe. Therefore when men seeke God in truth, hee is neere them, and his hande will sone shewe it selfe to suc∣cor them. But so long as they houle like wilde beasts, and looke not right forth to the marke whiche they ought to ayme at: their crying shall be to no purpose: let vs mark well that at this day God will not heare vs (at leastwise to make vs feele his helpe) thoughe wee storme neuer so∣much in crying, if we stand not vpon a sure grounde. And the cheefe poynt is, to knowe him for such an one as hee sheweth himself: namely a father and sauiour, and to rest [ 60] vpon his goodnesse euen by calling too remembraunce the records which we haue erst felt therof, to the end the same may giue vs courage to seeke him as wee ought too do. And then no doubt but wee shall soone finde him, yea we shall not neede to make long windlasses: For he will come before vs. And so we see that prayer consisteth not in ceremonies, but in the rightnesse of the hearte afore God: yea and not onely the feeling of our miseries must make vs too desire remedie of them, but also wee muste throughe fayth desire him to shewe him selfe oure father and sauiour: And that fayth beeing grounded vpon his promises, muste also bee confirmed with all the good to∣kens that he giueth vs. And when we shall haue found by experience how good and mercifull he is: we must be a∣ble to apply the same to oure owne instruction, that wee may bee ryghtly fenced. And furthermore, in requiring God to be mercifull vnto vs, we must bring him the sacri∣fice of prayse for the benefites wherewith he hath bound vs vnto him alreadie. Nowe after that Eliu hath sayde so, he addeth, that such as toke not hold of Gods prouidēce, sayde, tushe all this is but vanitie, God heareth not, nother doth the Almightie regarde. This obiection is made in the per∣son of the vnbeleeuers: For although it bee tolde them that God doeth iustly leaue men weltring in their owne wretchednesse, bicause they come not to him with fayth and obedience: yet notwithstanding they cannot conceiue the reason, but imagin foolishly that God hereth not, and that he seemeth to let the world goe at hauocke, and that things are ruled here beneth by Fortune. Ye see then that the faithlesse do with a brutish and suddeine conceit, catch hold of the thing that is shewed to their eies, without fur∣ther discerning: as though we were loth to consider any further reason, than that which cōmeth next to hand, and would say, O, I see that yonder mā hath done such a thing. Yea, but thou must seeke further, and vnderstand the rea∣son of it. No marie, I will not be inquisitiue. Is not this a wilfull bereuing of our selues of wit and reason? Is it not a shetting of our eyes against the light? Euen as much do the vnbeleeuers. They see that God heareth not those that crye: and therevpon they fall to storming, yea and to accusing of God. And therefore no maruell thoughe God make not his succour and fauour to be felt of suche as doe nothing but chafe in their aduersities, and yeelde him not any obedience, ne seke vnto him with such mind as they ought to do. So then, god hath iust cause to let mē perish after that maner: And why? Bicause he calleth thē

to him, & they come not to him the way that they ought to do. If a mā tel the faithlesse these things: they shet their eyes and think not vpon them. Is it not as much then as if they said there were no prouidence of God at al, and that he had no regard of vs? Is it not an vtter burying of it? And yet neuerthelesse, that is the thing whereto our fleshely reason carieth vs, if we be not restreined with the brydle of lowlynesse and modestie, too deeme of Gods workes and iudgements according as his worde sheweth vs. This then is rehersed now by Eliu in the person of the vnbele∣uers, [ 10] and it is not for nought that the holy Ghost hath set downe such a blasphemie. For it is to the ende that euerie of vs should bethink himself. VVe haue the seede of such frowardnesse in our nature, that we be (at euerie brayde) caried away with this rage of chafing against God, to con∣clude that he doth not his dutie. For as much then as our stomack is ful of much pryde, and we passe our bounds so far as to ouerthrow all reason: that is set afore vs, to teach vs to humble our selues, when we come to iudge of Gods doings and ordinances. VVherefore let vs not giue bridle [ 20] to our nature, but heare God speak▪ and way well the rea∣sons that hee bringeth. And aboue all things let vs marke wel what Eliu ioyneth with it here: For after the making of the said obiection, he addeth: although thou sayest, God seeth not: there is iudgement before him, looke thou for it. Here Eliu remedieth the said frowardnesse which hath bin dis∣couered, to the end we should bethink vs of the euill that is in vs, and giue it ouer. True it is that these words are as it were crased by reason of their shortnesse. And bycause it is set down thus, Behold thou sayest, or else albeit that thou [ 30] say, he shall not see it. This saying may bee taken also in the person of Iob: as thoughe Eliu vpbrayded him too haue thought thus: Thou shalt not see God, nother shalt thou know what he is. But when all is well considered, the sen∣tence must be knitte together, and therewithall it muste also bee distinguished thus: Although thou say then, he shall not see it. Hereby Eliu signifieth that men aduaunce them∣selues too muche, and that they ought to consider their rudenesse and small capacitie. For it is not in them to see God, that is to say, to serch him to the bottome. True it is [ 40] that we must alwayes looke vnto God, howbeit we must first beseech him to giue vs eyes: And furthermore also we must behold him in the glasse that he offereth vs, that is to say, in his words and in his works, and we must walke in such sobrietie, as we must not be desirous to seke more than is lawfull or than he giueth vs leaue to doe. There is then one maner of seeing God which is good and holie: which is to behold him so farre forth as it pleaseth him to shewe him selfe vnto vs, and to distrust our owne vnder∣standing, so as wee desire too bee inlighten by his holie [ 50] spirite, and not ouercurious and presumptuous to knowe more than hee permitteth. But if wee will looke God in the face, and not suffer any thing to bee hidden from vs, but will enter into his incomprehensible determinations, euen to the verie bottome of these depthes: it is an in∣tollerable pryde, and men do vtterly confound them sel∣ues by it. Then let vs learne what meane wee must holde to see God. VVe must not goe to it with ouermuch hast, but we must be sober, knowing the small measure of our vnderstanding, and the infinite highnesse of Gods Maie∣stie. [ 60] Furthermore, seeing hee hath declared him self vn∣to vs, so farre forth as he knoweth it meete and conueni∣for our welfare: let vs holde vs content with the know∣ledge that he hath giuen vs, and not fall to raunging heere and there. Marke then howe Eliu sayeth nowe vnto Iob, although thou say, I shall not see it: as if he had sayd▪ thou art ouerhastie to speake, and thou thrustest thy selfe fur∣ther in than thou shouldest. For consider what thou arte, and consider what God is, and cast downe thyne eyes, and forget the pryde that is in thee. And afterward he addeth, there is iudgement before his face: or iudge thou: For the say∣ing may be set downe two wayes. If we take, Iudge thou: It is an exhortation to humilitie and repentaunce, as if E∣liu shuld say, wretched man I see thou liftest vp thy self a∣gainst god, & what maketh thee to do so, but bicause thou iudgest not thy selfe? Therefore enter intoo thy selfe, and looke vpon thyne owne wretchednesse, and then will all thy pryde bee plucked downe. Thus yee see the remedie that is giuen vs heere by the holie Ghost, to reproue vs when wee runne astray, and haue through our vnbeleefe conceyued any wicked and hastie imaginations againste God. For if wee will bee brought into the right way, we must goe downe into our owne selues, and examine oure owne ignorance and sinfulnesse, and then shall wee bee a∣shamed, and forget the wandering conceytes wherewith we were caryed too and fro▪ Lo what sense and doctrine wee ought to gather of this saying, if we take it to bee set downe, iudge thou. But the verie true meening of this Texte is, that there is iudgement before God. And therefore Eliu concludeth, that men should loke for it. Here is a coun∣terviewe betweene the face of God, and oure sight: as if Eliu shoulde say, that God ceasseth not to bee rightuous although it appeare not vnto vs. Then if we will knowe that God gouerneth the worlde, and ordereth all thinges vprightly: wee must not measure him by the things that we perceyue. And why? For Gods iudgement it to high for vs, and wee can not reach vnto it at the firste brayde. Therefore let vs marke well that God seeth what is good and rightful, wheras we are most commonly blind. VVhat is to be done then? Nothing else, but euen tarie, accor∣ding as the faythfull man must be fed with hope that hee may yeelde himselfe peaceable and obedient vnto God: and wee knowe that it behoueth vs to hope when things are not visible to vs. Nowe haue wee the naturall sense of this texte: It remayneth that wee apply the same to oure owne instruction. Although thou say thou shalte not see it. This sheweth vs, that we must not haue our tong at liber∣tie to shoot forth whatsoeuer we thinke concerning God. But we must bridle our tongs, and hold our thoughtes as prisoners, assuring our selues that God intendeth to keepe vs in humilitie by concealing the reason of all his workes from vs. Therefore let those that will not be condemned by the spirite of God, take heede that they rushe not out too farre. Marke that for one poyet. And why? It ought to be well considered, that wee bee not able to see God: howbeit (as I haue said alreadie) true it is that God graun∣teth vs the grace and priuiledge to shewe him selfe vntoo vs, howbeit that is but so farre foorth as hee knoweth too bee expedient for vs. God beeing inuisible of him selfe sheweth him selfe in a glasse so farre as is conuenient for vs, that is to wit, in his worde, and in his workes, but yet must wee not be to inquisitiue of him. And this is also the

cause why he sendeth vs alwayes to the meane, which he hath hilde, to allure vs to knowe of him. For he knoweth our ouerboldnesse, and also the ficklenesse of our wit, and that wee be so vnconstant as it is pitie to see. Truely they are two great vices, when men are so ouerhardie, and also haue so disordered lustes. On the otherside, there is igno∣rance or rather beastlinesse, and moreouer also froward∣nesse. And therefore we haue neede to bee restrayned by the meane that God hath giuen vs, which is, too bee con∣tented with the things that are cōteyned in the holy scri∣pture: [ 10] assuring oure selues that wee shall bee no more in danger of straying, if wee followe that way without step∣ping out of it, and consider Gods workes, not to iudge of them after our owne fancie and liking, but onely by hea∣ring what he telleth vs by his worde, and by suffering our selues to be taught at his mouth, so as wee desire to haue none other cunning but that. And furthermore, for as muche as it is sayde, that our Lorde Iesus Christe is the liuely image wherein to beholde whatsoeuer is good and conuenient for vs to know: let vs rest there, according al∣so [ 20] as it is sayd in another place, that al the treasures of wis∣dome and knowledge are layde vp in him. Then let vs marke well that we be blinde wretches, and that if we wil inquire of God by our owne wit, he shall be hidden from vs, and we shall neuer come neere him, and much lesse be able to come at him. And therfore we must learne to con∣demne our selues vtterly, confessing that there is nothing in vs, but meere brutishnesse. Haue wee once acknowled∣ged that? let vs praye God too inlighten vs by his holie spirite, that we may not be full of presumptuousnesse and [ 30] pryde, to say, I am able to seke thē of my self. Let vs kepe our selues from such diuelish presumption and let vs hū∣ble oure selues before God, praying him to inlighten vs. And herewithall also, seeing he hath ordeined his word to be the meane to shewe him selfe vnto vs: let vs bee as it were tyed to it, and not attempt to passe beyond it. Thus much concerning the first poynt that is shewed vs heere. Nowe let vs come to that which is sayde, that there is a iudgement before his face, and that we must wayte for it. I haue touched alreadie, that we must not esteeme Gods iudge∣mentes [ 40] by our eyesight, for that is too short: and it is so dimme as it is pitifull. VVhat then? Let vs vnderstande that God dwelling in vnapprochable light, as the Scrip∣ture sayeth) reserueth too himselfe the knowledge of the things which are to profound for vs. Therfore let vs con∣clude that God is rightuous although wee see it not, and that whensoeuer we finde his doings straunge, and are of∣fended at them, we must thinke thus: wretched creature, thou hast eyes in deede, but they are too dimme, yea and they are starke blinde, and althoughe thy God inlighten [ 50] thee, yea euen with some good portion, yet wil he still re∣straine thee, to the end thou maist do him the honour to confesse that he is rightuous. Seeing then that thy wit and vnderstanding are so weake: what a thing were it if thou wouldest comprehende the infinite wisedome of God? Therfore refer the things vnto thy god which passe thine vnderstanding: for thou seest not the reason in that behalf vntil thou beare wel in mind, & fully beleue this lesson in thy hart, that there is iudgement before the face of God. Marke I say how it behoueth vs to correct the ouerboldnesse that [ 60] is in vs, to the end we may cōfesse that although we might seeme to haue cause to enter into disputation against god: yet notwithstanding he seeth the things that are hid from vs. And this is the comparison of the contrarie things that I spake of euen now. Then whereas it is sayd that there is iudgement in Gods sight: it is also declared vnto vs, that it is not in our sight: as if Eliu should say, God seeth, and not men: God knoweth, and man is ignorant. VVil we thē reserue vnto God his due honor? VVe must rid oursel∣ues of the vaine presumption wherein wee are puffed vp by nature: for we would be to wise: and we are alwayes tickled with this diuelishe lust of desirousnesse to inquire of the things that belong not vnto vs. Therefore let vs be contented to glorify God, yelding vnto him that which is his own: namely a wisdome that surmounteth al our vn∣derstāding & capacitie. But it is impossible that this shuld be done, without hope for that is the stay that holdeth vs in the obeying of our God, and the thing that nourisheth vs in modestie & lowlinesse: and out of dout if we hoped not that things shuld go better, and that God would giue them such an end as we cannot now perceiue: it is certein that our minds should neuer be quiet. Then let vs marke, that if we will giue God the glorie which belongeth vnto him, by confessing him to be rightuous: it behoueth vs to be hopeful. And although things go amisse, so as all is in a broile, and it semeth that heauen and earth should be cō∣founded togither: yet must we rest vpon the promises that he hath giuen vs, which are, that for asmuch as he turneth the darknesse into light (as he hath shewed in the creation of the world) and knoweth how to draw good out of euil: he wil so dispose the things that seemed to be vtterly out of order, as it shall be perceiued in the ende that he hath a wonderfull wisdome. Neuerthelesse, that is not at the first brunt. Therfore here is a good doctrin & warning name∣ly that we must not iudge of things at the first sight: (for that were too hastie and rash a iudgement) but hope must go before vs, and be as a lampe to shewe vs the way. And what is the oyle of this lampe. That is to say, how are we inlightned by it? By sticking to Gods promises. For if we wait paciently til God worke according as he hath spokē with his mouth, and vntil his hand vtter it self in conueni∣ent time: then shall we learne to be modest, and to glorify him, by confessing him to be rightuous in all his doings: notwithstanding that we be troubled heere, and seeme to be in the midst of many gulfes. And this is the true studie of Christians. Furthermore, marke here how we be nowe adayes so easily caried, or rather vtterly driuen out of the way, bicause wee haue no settlednesse, but are tossed with vnquietnesse, yea euē with boyling vnquietnesse, so as we would haue God to make hast according to our fancie. If he do not things as we imagined in our minde: it seemeth to vs that all things are forlorn and past recouerie, bicause we vnderstand them not. For so long as we think but vpō our selues it causeth vs to be out of pacience, and there is no obedience at all to be founde in vs: and therefore so much the more doth it stād vs in hād to put this doctrin in vre. So then whē we see al things in hurlyburly, so as God seemeth to haue shet his eyes, and to haue turned his back vpon vs: let vs vnderstand that it is bycause of our sinne. Yet neuerthelesse, let the same confyrme oure fayth, and let vs bee quiet, assuring our selues that it is Gods office too inioyne vs silence vntill conuenient time bee come,

yea and vntill hee knowe it too bee conuenient. For it is not for vs to binde him to the stake, and to say, this thing must be done after this manner, and that thing after that. But we must learne to repose ourselues in God, and then shall all pryde bee beaten downe, so as we shall thinke all Gods doings too bee good, ryghtfull, and iust, although they seeme straunge to vs at the first sight. Thus yee see what we haue to marke in this texte. Nowe Eliu addeth, that Gods present visiting or punishing is not in his anger: and that hee knoweth not in multitude greatly. Truely this [ 10] text is somwhat hard, but the playne meening of it in ef∣fecte is this. That although God do nowe shewe himself rough and sharpe: yet notwithstanding if we knew how dreadful and terrible his wrath is, we would say it is none of the things which wee see in this world. And why? For hee will not examine things to the vttermost. Hee searcheth not things too deepe: he doth but only passe ouer them, and as it were with a glaunce (as men terme it.) Heereby Eliu ment to shew, that when we be afflicted to the vtter∣moste, so as God seemeth to thunder in suche wise vpon [ 20] vs, as if he would ouerwhelme vs: it behoueth vs to con∣sider what his wrath is, and that if hee would vtter it too the full, it were able to destroy, not only some one man, but also a hundred thousand worlds, yea and to consume them vtterly, and to bring them to nothing. Yee see then whervnto we be brought by the holie ghost. Furthermore it is a verie profitable admonishment, too assuage the af∣flictions that God sendeth vs. For what causeth vs too think that we be tormented out of measure? It is bicause that to our seeming God could not do worsse: and we can [ 30] not offend God more on our part, than when we cōceiue suche an opinion of it. So then according to that which I haue shewed, let vs learne to cōsider what Gods wrath is, that is to say, how dreadfull it is. And although hee shewe himself very rough towards vs: yet notwithstanding let vs assure our selues it is not the hundred part of that whiche we should feel, if he would execute such rigor vpon vs as we haue deserued. Seing thē that we may know that gods wrath is suche as is able in one minute of an houre to de∣stroy a hundred thousand worlds, and that neither mē in [ 40] earth, nor Angels in heauē should be able to abide it, but heauen and earth, and al that else is besides, shuld be mel∣ted away like snow, yea and be brought vtterly to nothing we ought to humble ourselues, notwithstanding that god deale sharply with vs, and send vs very rough punishmēts. Much more thē ought we stil to be pacient, seing that god spareth vs, & bereth with vs. And in good sooth haue we not cause to giue him thankes, seeing he vttereth not his wrath against vs as wee are worthie? Is it not a sufficient matter to giue vs heart, and to cheere vs vp throughly in [ 50] the midst of our afflictions, when wee consider [and can say in our selues] true it is that I am as good as ouerwhel∣med, and it seemeth to be Gods will that I shall vtterly perish, but yet is his rigor nothing so great vpon me, as I might feele it, if he had no respect of my feeblenesse? For as muche then as my God beareth with me, I will trust in him, and not ceasse to seeke him: for hee giueth me still some signe that I may haue entrance too come vnto him. Behold I say, howe we haue cause rather to blisse God in our afflictions when wee knowe that he beareth with vs. [ 60] And therewithall also we be taught to trust in him, seing that he openeth vs the gate to the end we might still aske him forgiuenesse of oure sinnes, and beseech him to haue mercie vpon vs. And therfore let vs wey well these words of Eliu when he sayth, that Gods present punishing is no∣thing in respect of his wrath: wherefore we must not say, what? The miserie is great, and I can indure no more. It is certaine, that if a man haue an eye to Gods wrath, and compare it with all that can be indured in this world: he shall finde that in verie deede all that can bee layde vpon vs heere, is nothing to it. Now seeing that all is nothing, and that God searcheth vs not with extremitie, but pas∣seth ouer vs lightly, and as you would say glauncingly, so as he maketh a countenance to trie vs, but examineth vs not straightly, bycause wee bee not able too beare it: let vs learne to restreyne our murmurings, and if oure fleshe prouoke vs to impaciencie (as we be ouermuch giuen vn∣too it) let this remedie serue too correct that vice. Howe nowe wretched creature, what intendest thou too doe? VVilt thou spight thy God? Thou seest that hee beareth still with thee, thou haste prouoked his wrath so sore, as thou mightest well deserue to be rooted out of the world a hundred times: thou art worthy to bee drowned in the deepe of hell, and yet thou seest that he maketh his sunne to shine vpon thee: hee nourisheth thee with his breade, and maynteyneth thee in this presente lyfe, at his owne charges: Thou arte not worthie to bee in the number of the workes which he hath created, and yet he giueth thee respite still to returne vnto him. VVhen we thinke vpon these things, wee haue wherewith to comfort our selues, that we might not be too much cumbred with impacien∣cie. Thus in effecte yee see the doctrine that wee haue to gather in this texte. And heerewithall let vs marke, that although our Lord do not nowe visit vs in his wrath, nor examine things to the vttermost: we must not thervpon fall a sleepe: for the great day will come, wherin nothing shall be forgotten. As nowe God winketh at things and punisheth not the wicked: they take libertie, as thoughe they were scaped out of the iudges hande, and should ne∣uer yeelde an account: but they shall paye deare for the time, when they shall so abuse his pacience, which woulde allure them vnto goodnesse, by giuing them respite to a∣mende. Seing then that the wicked do so mocke at God: horrible vengeance must needes fall vpon their heade in the ende: and that shall be at the great day. Furthermore if God spare vs, let vs not ceasse too bee watchfull: and if hee chastice vs, and beate vs with his roddes, let vs al∣wayes consider howe terrible his wrath is, and therevpon conclude that hee doth but summon vs. And why? Too the ende wee should preuent his last iudgement. There∣fore let vs alwayes thinke vpon the great daye, and not tarie till wee bee taken tardie with the comming of oure Lorde Iesus Christe: but let euerie of vs condemne him∣selfe, when God stirreth vs therevnto. Furthermore let vs alwayes beare in remembraunce, that God is often∣times myndefull of mercie in the middes of his displea∣sure: and that the same is the cause, why hee examineth not the great multitude of oure sinnes. For how great is the multitude of oure sinnes? I praye you if euerie man would examine himselfe as he ought to do: should he not finde an infinite number of sinnes in him, yea and of so heynous offences as would vtterly dismay him. But the

cause why we consider not the greatnesse of our sinnes, is our hypocrisie which hindereth vs, and keepeth our eyes blindfolded. But if a man would examine himselfe thro∣ughly: hee shoulde finde him selfe a hundred thousande times confounded, before hee came halfe too his wayes ende. For God seeth muche more cleerely than wee doe. VVhen we haue spyed one fault, God wil spie out a hun∣dred thousande, yea euen of millions: what shall the hea∣uenly Iudge doe? So then let vs marke that God forbea∣reth vs of his owne mercie, to the ende he would not trie [ 10] vs in the multitude [of oure sinnes] that is too say, not search vs to the vttermost. And Eliu sayth expresly here, in multitude greatly [or in great number] to signifie that it were impossible that any creature shoulde stande out, if God of his goodnesse did not spare them, and continually abate the rigoure of the punishmentes which wee haue deserued by our sinnes. And heerevpon (as I haue sayde alreadie) wee must needes thinke that there is a farre o∣ther iudgement, than can bee perceyued in this worlde, howbeeit wee knowe it not as yet, and God beareth with [ 20] vs. And when wee bee come to the lowlynesse too con∣demne ourselues, and to craue forgiuenesse at his hande, let vs not doubte but that when wee shall appeare before his iudgement seate at the latter day, all our sinnes shal be wyped out there: and let vs vnderstande that the exami∣ning of vs, which hee doth nowe put vs to in part: to the end he may not examine any thing at al at the latter day, and that the remembrance of our offences may bee so a∣bolished, as they may not come to account before him, but that we may bee receyued there as rightuous, as thoughe [ 30] there had bin nothing in vs, but al innocencie and sound∣nesse. Ye see then that it behoueth vs so to apply this do∣ctrine to our vse, as we may learne so to walke in hope, as wee may alwayes goe forwarde to the comming of oure Lorde Iesus Christ, and also profite our selues when wee see that oure Lorde sheweth vs tokens of his wrath and vengeance as at this present: Alas, what calamities are to be seene through the whole worlde? And wee might say that God is vtterly alienated from vs, if wee had not his doctrine to fense vs withall. Surely when wee doe thro∣ughly consider the outrageous iniquities that reigne e∣uerie where: it appeareth playnly that God beareth with the worlde, and proceedeth not with suche rigour as men haue deserued. Therefore let vs learne hereby to returne vnto him with the better heart, not doubting but hee will receyue vs. And besides that, let vs holde our thoughtes and affections fettered and brideled: And for as much as Eliu hath here condemned al wicked thoughts, wandring wordes, and false ymaginations: let vs beseech God, first to clenze our heartes from all the wicked fancies where∣in we bee too much intangled, and therewithall to bridle our tongs, that we may not vtter any thing but to his ho∣nour, according to the request which Dauid maketh say∣ing: Lorde open thou our lippes, that my mouth may set forth thy prayse. So then wee haue good cause too praye God so to gouerne both our myndes and our tungs, that all our thoughts and wordes may be to his honour. For if Dauid who was so holie a Prophete, needed to craue this at his hande: what had we neede to do, which are so euill taught? Seeing it is so, let vs bee well aduised that whensoeuer wee thinke of God, wee esteeme him good, wise, and rightuous in all respectes: and that when so euer wee speake of him, it maye bee too call vpon him, and to yelde him thankes for his goodnesse, which he ma∣keth vs to feele in these dayes, wayting till wee bee filled with it to the full.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, praying him to touche vs so to the quicke, as we may learne to returne better vnto him with true repentaunce, so bethinking vs of oure life paste, as wee maye amende it heereafter, and henceforth learne to giue our selues wholly too his ser∣uice, in following his holie commaundementes as they are shewed in his lawe, whereby wee ought to rule oure whole life. And so let vs say, Almightie God oure hea∣uenly father, wee acknowledge and confesse, &c.