Sermons upon the Book of Job

for he will spread out his power us to maintain us. Therefore let us conclude, that our welfare §60is in good surety, when God hath once taken charge of it. And so it is a sure doctrine, that the righteous can not perish, nor the right dealing men be rooted out. But there is great difference perishing and afflicting: for punishments and afflictions serve not always to destroy men, as I have declared partly already. Yet may the affliction be so grievous sometimes, as it will seem that they be deadly. What is to be done then? we must conclude according as I have showed here before, that for so much as God challengeth it to be his office to pull men out of their graves, we need not doubt but that we shall be succoured by him, when we have endured for a time. We see then that Eliphas misapplieth his matter, as though Job were perished already, and that God had forsaken him utterly without any remedy. But it is not so. True it is that he was a poor man altogether disfigured, irksome to behold, and a spectacle that might show the wrath of God: but yet did not God cease to love him, as we may see, and as experience showeth at the end. Eliphas therefore is prevented with a dread, which maketh him to misdeem, in so much that he leaveth no more room for Gods mercy and mere goodness. Lo wherein he overshot himself. Also when we see a man in such miserable plight, that he seemeth to be utterly fordone, and that there is no more hope of his recovery: let us learn, let us learn (I say) to magnify Gods goodness, and to hope that he can yet still remedy the mischiefs that seem incurable. True it is that to mans expectation, all may be fordone: but God hath means (which are incomprehensible to us) whereby to succour his servants, when he listeth to show himself pitiful towards them. Let us tarry his leisure till he show us the end: and in the mean while let us suspend our judgements, least we be judged to be over hasty and rash. Thus we see what we have to mark: namely that we must acknowledge the power of God to be so great, as he is able to succour those that are as it were overthrown, and that he is able to quicken them again although they were already dead. But we must not apply this doctrine only to our neighbours: we must also practise it each one of us in himself. And wherefore?

for he will spread out his power vs to mainteine vs. Therefore let vs conclude, that our welfare §60is in good suretie, when God hath once taken charge of it. And so it is a sure doctrine, that the righteous can not perishe, nor the right dealing men be rooted out. But there is great difference perishing and afflicting: for punishments and afflictions serue not alwayes to destroy men, as I haue declared partly already. Yet may the affliction be so grieuous somtimes, as it will seeme that they be deadly. VVhat is to be done then? we must conclude according as I haue shewed here before, that for so much as God chalendgeth it to be his office to pull men out of their graues, we need not doubt but that we shall be succored by him, when wee haue endured for a time. VVe see then that Eliphas misapplieth his matter, as thoughe Iob were perished alreadie, and that God had forsaken him vtterly without any remedy. But it is not so. True it is that he was a poore man altogither disfigured, irksome to beholde, and a spectacle that might shew the wrath of God: but yet did not God ceasse to loue him, as we may see, and as experience sheweth at the ende. Eliphas therefore is preuented with a dread, which maketh him to misdeeme, in so muche that hee leaueth no more roome for Gods mercy and meere goodnesse. Lo wherein he ouershot himselfe. Also when we see a mā in such miserable plight, that he seemeth to be vtterly fordone, and that there is no more hope of his recouerie: let vs learne, let vs learne (I saye) to magnifie Gods goodnesse, and to hope that hee can yet still remedie the mischiefes that seeme incurable. True it is that to mannes expectation, all may be fordone: but God hath meanes (which are incomprehensible to vs) whereby to succoure his seruantes, when hee listeth to shewe himselfe pitifull towardes them. Let vs tarie his leysure till hee shewe vs the ende: and in the meane while let vs suspende oure iudgements, least we be iudged to be ouer hastie and rashe. Thus wee see what wee haue to marke: namely that wee must acknowledge the power of God to be so great, as he is able to succour those that are as it were ouerthrowne, and that he is able to quicken them againe although they were already dead. But we must not applye this doctrine only to our neighbors: we must also practise it ech one of vs in himself. And wherefore?