that wee must not at all aduenture receyue all doctrines that are set afore vs vntill wee be sure that they are of god But when we knowe that it is God that speaketh that is too say when wee are sure that we be taught in hys name and as it were by his mouth then is there no replying but wee must doo him the honoure to settle ourselues fully vpon his word so as we may yeld ourselues obediēt vnto it it may haue full course and authoritie among vs True it is that many can find in their harts to suffer God too speake without kicking against him so as they know the things to bee good which are preached vnto them but yet doo they striue against him in their life And that is the thing wherein our Lord intendeth to trie whether we be his or no. Haue wee heard Gods word VVe must not reply against it but we must glorify God assuring our selues that there is nothing better for vs than to obey him Haue we once acknowledged that Let euery of vs when we be retourned intoo oure houses shewe by oure deedes that wee haue borne away the doctrine and do alow it as good For he that doth contrary to that whyche he confesseth is double condemnable And surely as there bee folke that doo muche woorse in secrete than if their wickednesse were opened too the worlde So also theyr replying againste God extendeth not onely to the mouth but also to the lyfe Therefore when folke lyue not as they are taught by the Gospell their works replye sufficiently agaynste god VVhen any man troubleth his neighboure so as he riseth vp openly against him and doth him any violence it is certayne that suche outrage shall not bee borne withall but shall be punished at Gods hande howe long so euer hee tarrie And although oure going about to anoy our neighbours be by suttle tie and as it were by vndermining so as our slights bee cheefly conueyed and couered and we cannot be reproued of men nother can any man to our seeming finde fault with vs yet notwithstanding the crye mounteth vp to Heauen and craueth vengeance at Gods hand for the extortion that we haue so committed in secret VVherefore let vs marke well that although we haue yeelded such reuerence vnto Gods word as to heare it as good and holy doctrine and to receiue it as the very foode of our soules and as the meane too bring vs to the euer lasting life and the saluation which we pretend to desire yet it behoueth euery one of vs too take good heede to hymselfe that hee replye not agaynst it by hys life And nowe let vs consider a little if a man may euer find this vertue in the world Behold Iob speaketh in such a time as Gods doctrine was yet very darke for it is not well knowne whither he liued after the law of Moyses or before howbeit it is certayne that hee was auncienter than the Prophets For when he is spoken of in the Prophets hee is spoken of as a man that had bin of auncient time Now seeyng it is so I pray you ought not the world at this day to be more giuen to receiue Gods doctrine than at that tyme For as I haue sayde the doctrine of God was very darke in those dayes and God sent it but as it were drop by drop euen as when ther falleth a small deaw in the night Too bee shorte men are taught it but slightly in comparison of the abundance of grace which God sendeth into the worlde in these dayes For in the Gospell we haue infinite treasures of wisdome and knowledge God sheweth hymselfe familiarly vntoo vs he will haue vs to be filled and throughly filled wyth all perfection of his doctrine and he giueth so cleere and certayne vnderstanding as can be possible And yet for all this where is the reuerence that Iob speaketh of where is the desire where is the amiable obedience ▪ Nay contrariwise we see skornefulnesse as I haue touched already Againe when the doctrine is preached how many are there that giue attentiue eare vnto it Nay the most parte are busied about theyr owne fancies and earthly cares where they haue I wote not what matters within them that shut God out of dores so that they play the resty iades in kicking against the doctrine Theyr comming to Sermons is but for fashion sake and they returne home from them as wise as they went thither So then there are very fewe folke in whome the reuerence is to be founde that is spoken of heere And as for conforming themselues fully vnto it that is a very rare vertue For euery man will be wise and cunning and after that sort In not obeying God and in not comming to the knowledge of the holy scripture nay mary say they I thynke thus and thus it seemeth to me And men are not ashamed to alledge theyr weenings before God and it is the cheefe articles of the fayth of the Papists at this day that in their opinion God ought too set greate store by them for thys theyr ouerdiuelish pride in that they would haue all men to holde themselues too all their deuises And they that blaspheme not so openly with theyr mouthes are neuerthelesse seene by theyr deedes that they rebell agaynste god For wee see howe God doth nowadayes set out the whole perfection of wisedome in the Gospell and commeth so familiarly vnto vs desiring to fill vs to the full And yet notwithstanding wee finde no tast in hys worde but vtterly despise it and when it is declared vnto vs wee go about to resist it or at leastwise too deface it by our doings Seeyng then that we are so maliciouse shall not they that heare Iob beare witnesse against vs Shall they not vpbrayde vs wyth the obedience whiche they yeelded vnto Iob who in deede was a Prophete of God but yet had no suche recorde of his calling as oure Lorde Iesus Christ hathe giuen to those that preache his Gospell in these dayes And therefore let vs marke well thys texte For like as it is sayd that the least in the kingdome of heauen that is to saye of them that preache the Gospell in these dayes is more excellent in his ministerie than Iohn Baptist and all the Prophets so on the contrary parte when we despise the doctrine that God sendeth seeing that he commaundeth it to be so honoured it is certayne that we shall be double giltie Thus ye see what we haue to marke in thys text And it is sayd immediatly that if Iob iested with them they beleeued it not VVhereby he meeneth that hee had suche a grauitie in him as men durst not beleeue that hee woulde iest bycause that in all his conuersation he shewed himselfe as a Prophete of God and had gotten so greate credite as the very reuerence whiche men beare vnto him was a cause that men thought not that hee would abace himselfe to become fellow like and companion
the grace of his holy spirit as we may still reioyce in him alwayes trust in his goodnesse euen till hee haue deliuered vs from all the necessities and miseries of this mortall life and called vs to his heauenly rest That it may please him to graunt this grace not onely to vs c. The Cx. Sermon which is the third vpon the .xxx. Chapter 21 Thou art become cruell vnto me and hast caught me vp vvith the force of thy hand 22 Thou hast lifted mee vp aboue the vvynde and caused mee to ryde vpon it and made my vvitte to fayle 23 I knovv that thou vvilt put me into the graue in the house appoynted for all that liue 24 Yet shall none stretch out their hande thither although many crie in their affliction 25 Haue not I vvept vvith such as had hard dayes and hath not my soulebin sorie for the poore 26 I haue looked for good and euill is come vppon mee I vvayted for light and beholde heere is darknesse 27 My bovvels boyle and there is no rest in the time of the aduersitie that hathe caught holde of mee 28 I go mourning and crie out in the congregation 29 I am as it vvere a brother to dragons and a companion to Estriges 30 My skinne is become blacke vpon me and my bones are dryed vp 31 My harpe is turned to vveeping and my Organes to the voyce of lamenting I Haue declared heretofore how great a temptation Iob indured whē it seemed that his praying too God did him no good For that is our last refuge in all our aduersities the souerain remedie that can neuer faile vs Then if it seeme that we bee disappointed of our hope and that God doo make as though he were deaf to be short that we profit not at all by our prayers supplications It is as it were a hell that gapeth open vpon vs and we must needes fall into vtter despaire if God hold vs not back and shew that his delaying to succour vs is not without cause Then if God wrought not with a singular power in this behalfe surely we should vtterly ouerwhelme when we finde no relief of our miseries by praying vnto him Now seing that this happened vnto Iob let euery of vs dispose himselfe after his example And if God do now then suffer vs to linger in pain as oftentimes it commeth to passe and we be not succored at his hand as we would wish let vs tarrie paciently and fight against such temptations yea and let vs do our indeuour also to obey him For it is not ynough for vs to pray vnto God but we must also brydle our affections So as if aduersitie presse vs and we be troubled that we can no more yet neuerthelesse we must abide still in this stedfaftnesse that is spoken of here And so if wee haue bin subiect to the good will of our good God for a time let vs continue in the same to the end and if it seemed to vs that we were ouercharged yea euen in the mids of our aduersities let this present example come to our remembrance that the end will shew that although God hyde himselfe from his seruaunts and make them not to feele his working at the first yet he neuer forgetteth thē but heareth them at length when he perceyueth the conueniēt time But let vs remember the Apostles lesson that faith must be ioined with pacience that we must be exercised in many battailes before we come to the triumph for this life is ordeyned to fight in In the text here followeth that which I haue touched alreadie namely that god shewed himselfe cruell towardes Iob. Nowe when hee speaketh so it is not to accuse god of vnrightuousnesse but to shewe the extremitie of the paine that he felt Then if we be tormented with any excessiue rigour wee maye well terme the same a crueltie but yet it foloweth not that we shoulde condemne God for it Ye see then what Iobs meening was And for the better conceyuing heereof let vs beare in minde what hath bin declared heretofore namely that the faythful which are pressed by the hand of god doo feele so terrible anguishe as is not possible to bee expressed It is not without cause that Dauid in bewayling the afflictions that God layd vpon him vsed these similitudes namely that he was brought to the bottome of the deepes that there was not any more light left him and that his bones were as it were rotten that the maree of them was dried vp that all his strength was withered that his tongue cleaued to the roofe of his mouth and that he was condemned too death so as there was no more remedie Let vs marke that his speaking so is to expresse the vehemencie of the greese wherewith the poore faithfull ones are oppressed when they feele the wrathe of god For if our mindes misgiue vs that God is agaynste vs that passeth all miseryes And the more that wee feare it so much the more doth our distresse and torments increase For the vnbeleeuers the despisers of God and all heathenish folke are as it were blockish Looke vpon a man that is hardned in euill and hee doth nothing but scoffe at all religion VVell then if God scourge him no doubt but he shall be enforced to crie alas but yet for all that he loketh not to the hand which striketh him he feeleth the stripes but hee thinketh not that it is God that striketh whereas the faythfull bycause they knowe that all their welfare consisteth in the fauor of God and in his fatherly goodnesse do cōfort themselues therewith in the middes of their aduersities but if God seeme to become their enimie or to haue shaken thē of or to haue withdrawen himself frō them although they were otherwise at their ease and that all things sell out as they would haue them yet notwithstanding they conceiue such a hartgrief as they knowe not where to become And this is the cause why king Ezechias sayd that God was a cruel lion against him crushed all his bonds asunder with his teeth Ment Ezechias to find fault with God or to stand in contention against him No. VVhy doth he thē liken him so to a lion and a wild beast that commeth to swallow vp a pray to crash and breake all asunder It is as I sayde afore to expresse the feare wherwith the poore faithful ones are tormented when they feele Gods wrath and perceyue their owne sinnes and see that hee sheweth himself their iudge For then must they needes be possessed with such anguish as surmounteth all bodily harmes So therfore wheras Iob cōplayneth that God was turned against him with crueltie he meeneth not that God passeth measure or that he vsed any tyrannie or that he was vnrightuous but he expresseth the grief and the excesse of the miserie wherin he was yet notwithstanding let vs marke well that when Iob speaketh so he doth it as a man incombered
care to the basest sort in the worlde Now we see what is the plaine meening of this text But the principall poynt is to learne to take profit by this doctrine And first of all let such as are in any authoritie aboue others remember that they must not make a cloke of it to couer their filthinesse but a looking glasse to see howe God hath exalted them to high degree to the ende that if there be any euill in them it should be the more noted And vndoubtedly it is good reason that those whom God hath graunted too be in degree of honour aboue their neighbours shoulde indeuer themselues to shewe good example seeing they are so highly exalted And if they do the contrarie theyr offence is so much the more greeuouser and God hath iust cause to vpbrayde them saying How now I haue aduaunced thee and I haue reached thee my hande to the end thou shouldest be as a burning cresset to giue light to the whole worlde But seeing thou hast giuen occasion of offence thy shame must needes be the greater Therefore let those whome God hath set in state of honour vnderstand that it is not to the ende they should haue the greater libertie to do euill and be able to stoppe plaine folkes mouthes they must not vse such a buckler For if they go about too couer and burie their faultes after that sort God will vtter the greater vengeance agaynst them in laying open their shame Marke that for one poynt And therwithall let the meaner sort haue consideration of thē For there is none of vs all that commeth nere to such authoritie as Iob attributeth here to his owne person wee are not able too breake throngs of people nor too beare downe great bandes of men that may ryse vp agaynst vs hardly can wee fight with a snayle Therefore by that meanes God holdeth vs in humilitie although it bee agaynst our wills VVhat a matter were it then if we would presume to shet the mouthes of those that haue iust cause to speake euill of vs we are nothing and lesse thā nothing yet notwithstanding we would be still in reputation haue our honour mainteyned that no man should touch it and if any man speake of it wee thinke that heauen and earth ought to bee turned vpside downe for the taking away of that defamation And I pray you is not that a fighting directly against nature Although God had exalted vs and giuen vs the meane to mainteyne our honour yet we heare how it is sayde here that it behoueth vs to stand in awe of the basest sort Nowe then seeing that God giueth vs not the brydle but reineth vs short to the ende we should suffer our faults to bee knowne VVhat excuse is there if we fall to striuing agaynst it Thus ye see how the meaner sort ought too humble themselues double considering that they see suche a mirrour in the person of Iob that wheras hee was able too beare downe great multitudes yet he submitted himself in such sort as to suffer him self to be reproued of the meanest sort yea euen of suche as were counted the beggerliest of all others VVherefore let vs haue the mildnesse to suffer our selues to be reproued both of great and small Thus yee see what wee haue to marke in the first place And therewithall it be houeth vs also to wey wel this word despised for behold the cause that maketh vs so proude that wee cannot be corrected is our looking what men are whether they be our equals or no. And if they seeme no better than our selues wee thinke they haue no aduantage ouer vs Shall such a one take vpon him to rebuke mee Is he better woorth than I And furthermore we be not contented to esteeme men as our equalles though they be much our betters but we cast them vnder foote For wee can good skill to note other mennes vyces yea and to inhaunce them saying VVho is he do not men knowe that he hath done many things amisse And in the meane while our owne faultes be smoothed all is cleare in vs and vice is made vrtue This is the things that rocketh vs asleepe in such pride as we cannot receiue any yoke or correction whē God sendeth men vnto vs to finde fault with vs and to shewe vs howe greatly we bee to blame And therfore so much the more behoueth it vs to marke howe Iob sayeth here I feared the most despised that is too say euen suche as were as the offscourings and filth of the worlde yea euen the veriest rascalles in whome there was no dignitie nor any thing else By this wee see that if God do vs not the honour too warne vs by men of great estimation and credit It doth not therefore followe that we should despise the warning that other men giue vs And for proof hereof the firsthing that wee ought to thinke when any man reproueth vs is that he is a messanger sent vnto vs of God insomuch that if a little childe shoulde speake to vs and our conscience tell vs that hee sayeth truth we resist God if we bee wilfull agaynst him Therefore let vs no more say what is he deserueth he to be heard But let vs looke vpon the message that he bringeth vs and if it bee of God let vs stoupe downe our heads to receyue the yoke Mark that for one point And for the seconde let vs marke that oftentimes those whom wee do so despise are much better than our selues and that nothing blindeth vs but our owne hypocrisie bicause we serche not our owne vices as we ought to do and yet in the meane while are ouereagre against our neighbours That is the cause which maketh vs so to reiect them which are worthy to be heard and receyued Therefore let vs strippe our selues out of that pryde and learne to feele our owne wretchednesse yea and to feele it in such wise as wee may be abashed as wee are well worthy And therewithall let vs not haue such an eie to the vices of our neighbours as we should not looke vpon the vertues that God hath put intoo them and honour them Thus ye see what will cause vs to receiue correction paciently Againe there is yet one other respect For if wee bee warned by men of no value or estimation we must thinke with ourselues Beholde God intendeth to put me to the more shame For I deserue not that hee should sende mee any man of reputation to the worldwarde He could rayse me vp some Prophete or he could send mee some man that were wise or honourable for his vertues but hee will haue me subdued by one that is despised reiected of all mē And why To the end to make mee feele my disease the better For if I were warned by some man that had authoritie ouer me I would think wel it were a shame for thee to striue agaynst such a man and. that would cause mee to nourishe still some pride in
for salues medecines marke that for one poynt Therefore although they be bitter at the first sight yet let vs receyue them at Gods hande knowing that they be recordes of his loue and that hee hath a care of vs too woorke oure saluation Beholde I say the thing that ought too appease all our grudgings so as we shoulde not be impacient when God chastizeth vs And why so For it is for our profite that it shoulde be so Neuerthelesse it is not ynough to knowe that afflictions serue vs for medicines but it behooueth vs also to consider for what disease and then will we like the better of them If a man bee sicke but of some small light or cōmon disease yet will he like well of the thing that shall remedie him But if hee be wholly giuen ouer and taken but for a dead man and yet recouer then will hee set the more store by the remedy that was giuen him Euē so is it with the thing that Eliu sheweth here For hee sayeth that God in afflicting of vs doth not only remedy our vices but also fetch vs from the graue quicken vs Hereby he sheweth that we be vndone and vtterly drowned in destruction except God plucke vs backe vnto him euen by violent meanes And sure it coulde none otherwise bee considering our hardhartednesse or rather that we be so snarled in our sinnes as we cānot easily be woūd out of them Seing then that God rayseth vs agayne according as was treated more at large yesterday let vs assure our selues that wee cannot sufficiently esteeme the goodnesse that hee sheweth vs when it pleaseth him too chastize vs That therefore is the second poynt which we haue to marke The third is that we must nedes passe that way For in that he sayth to the intent to draw backe ▪ he betokeneth an inforcing necessitie True it is that god could well saue vs without this meane but here is no disputing of Gods mightie power and Eliu hath respect too oure state which also is the poynt that we must rest vpon And therfore let vs learne that if God shold deale gently with vs and let vs alone in quiet that we might sleepe in oure sinnes without waking it woulde be the cause of our destruction Then is it nedefull that we shoulde be handled with such rigor as we oftentimes are yea if he bare not with our frailtie and feeblenesse he should be faine to vse a farre greater roughnesse towards vs Therfore howsoeuer a man be afflicted he ought to beare it paciētly assuring himselfe that God doth it not without cause no nor euen without a necessary cause Also therwithall we haue to marke the cōparison which is set betwene the graue the lighte of life VVhat is it when God with draweth vs backe from death And why doth he bring vs to the light of life yee see on the one side an extreme miserie yee see also one the other side a souerayne benefite And therfore let vs learne that if God suffer vs to folow our own lusts we make hast alwaies towards the graue that is to say we do nothing but plundge ourselues into vtter destruction out of the which we cā neuer get out agayne Lo what mā would do if God should giue him the bridle And hereby we haue good cause to mislike of ourselues cōsidering the frowardnes that is in vs True it is that euery one of vs wil say he is desirous to go vnto God to attayne to saluation but in the meane while what do we looke vpon our life looke vpon our thoughts looke vpon our whole doings it will seeme that we be mad in seeking our owne destruction For wee ceasse not to prouoke the wrath of God as who should say we coulde neuer come soone ynough to the depth of our misery Seeing then that we be so giuen too all euill by nature as though wee were desyrous to perishe wilfully let euery man learne to knowe himselfe and to mislike of himselfe and therevpon suffer God to gouerne him seeyng our owne guyding and gouernment is so wretched and vnhappy and let vs forget all the foolishe presumptions wherewith the worlde is so sotted that euery man thinkes himself wise ynough if he may haue his owne free will. Lo howe men deceyue themselues in making themselues beleue that they haue greate store both of wisedome and strength But contrariwise we see that God had neede to correct by force this cursed affection of desiring to knowe more than is meete for vs Therwithall on the other side let vs cōsider whervnto God calleth vs when he draweth vs backe from the graue into the light of life He setteth vs not in some middle state to say ye shall not be starke dead ye shall but lāguish but hee calleth vs to the light of lyfe that is to wit to that newenesse whereby we are regenerated to the incorruptible and heauenly lyfe The matter then concerneth not Gods deliuering of vs onely from death but also his bringing of vs to his euerlasting kingdome And although we walke in many corruptions here bylowe and are beset round about with them yea and that they dwell in vs and are euen in our bones and maree yet will God guyde and gouerne vs euen till wee come into his kingdome Thus ye see a cōparison which cōfirmeth yet better the infinite gracious goodnesse of our god to the end we should be the more stirred to seeke him when he shall haue brought vs into the right way indeuer our selues to go forwarde from day to day and when hee shall haue drawne vs backe suffer him to teach vs and desire him to continue his teaching styll And here withall let vs marke also that we muste not be discouraged though we do oftentimes fall backe seeme to clyue asunder And when God hath set vs in a good trade and that we be as it were throughly tamed if the vices of our fleshe happen nowe and then to get the vpper hande of vs so as we be driuen from him and our infirmitie groweth into misbeleefe so as we be couered with darkenesse let vs not therfore be out of heart And why For it is sayde that God will worke many times in a man to the intent too bring him into the light of lyfe Therefore when we be come vnto God and haue had a sure hope of saluation if now and then we fall into trouble and anguish so as a suddayne storme seemeth to ouerwhelme vs let vs not therfore cease to trust in god And why For it is sayde that he will beginne his woorke new agayne in vs not that we should giue our selues the brydle lette vs beware of that but that in the meane while we shoulde put in vre the saying of the Prophet Esay whiche is to strengthen the quaking legges and too cheere vp the faynting hearts If a man bee strong in despysing God and in making no accounte of his grace he had
Do we not deface his glory and maiestie asmuch as we can Therefore this knowledge which wee weene to haue shall make vs the more guiltie bicause our vnthankfulnesse be wrayeth it self therein But howsoeuer the world go let vs alwaies beare in minde that euen in the basest things there is an incomprehensible wisdome of god VVe will perchaunce say that this is knowne both to great and small but if we come once to the souerayne cause it will bee found that euen the wizest of vs are to seeke in that behalfe and the more that they would shew the finenesse of their wit the more will God be auendged of their pryde according also as it is good reason that he shoulde make vs perceyue how wonderfull his woorkes are and that when we haue any knowledge of them the same is but in parte thereafter as it pleaseth him to deale it vnto vs and that as hath bene sayd he alwayes reserueth stil some part to himself in somuch that he keepeth the causes of things hidden and secrete in his owne minde whereinto it is not for vs to presume to enter as now And it is a goodly lesson to know how to put a difference after that maner betweene the things that God reueleth vnto vs and the things that he keepeth to himselfe according also as Moyses speaketh thereof Our God sayeth he keepeth his secrets to himselfe and the things that are reueled belong to vs and to our children according as it is coÌ„teyned in the law True it is that there Moyses speaketh of the lawe that was published as if he had sayde let vs bethinke our selues for God hath graunted vs a singular benefite in vouchsafing too shewe vs his will and in gyuing vs peculiar instruction howe to walke in his commaundements Therefore let vs receyue this record let vs suffer God to schole vs and let vs be good scholers to him and in the meane whyle let vs let him alone with his secretes that is to say lette vs hold vs contented with the doctrine that he hath set downe vnto vs let that bee our meeteyard and lette vs passe no further VVhy so For our Lordes secretes sayeth he belong to himself and the things that he reueleth belong vnto vs and no more By the way wee may apply this text to that which is sette downe here VVhy so â–ª For we see what God sheweth vs in the order of nature Howbeit but in small porcion for he intendeth to holde vs alwayes shorte â–ª and to shewe vs that wee bee too dull and simplewitted to mount so high as to know Gods secrets So then let vs learne to take this instructioÌ„ which God giueth vs and to profit our selues by it and let vs go no further This is a very necessarie admonition considering on the one side the rechlesnesse and on the otherside the fond presumptuousnesse that is in men For if God hyde his secretes from vs it should seeme that we would go about to know them whither he will or no. Is it not apparant howe desirous and eager menne are to knowe things that are not reueled vnto them O say they I would fayne know this and I woulde fayne knowe that â–ª and therewithall they streyne themselues to enter into discourse Of what things Of the things that are concealed from them in the holy Scripture Lo how menne haue alwayes ouer labored theÌ„selues to knowe the things that God ment not to teache them bycause he knoweth that it is not good for them VVee see then the madde presumptuousnesse that is in men to be desirous to conceyue in their brayne the things that are not graunted to them and to enter into Gods secretes whither he will or no. Againe on the otherside they be as retchlesse to take holde of the things that God teacheth vs God declareth vs his will so farforth as is for our behoof he chaweth our meate to vs to the inteÌ„t we might swallow it downe the easlier bicause he knoweth vs to be but weaklings he teacheth vs familiarly according to our owne nature Verely the holy scripture is as plain a discouerie of things as can be â–ª the good will of God appeereth there outright and if wee applied our mindes therevnto we should finde all things there whiche are requisite for our welfare For there God applieth himselfe to our rudenesse hee talketh familiarly with vs yea and he lispeth after a sorte as a nurce would do with hir little babes But yet are not wee carefull to profite our selues by folowing him And therefore seing wee be so rechlesse and negligent to profite by the holy scripture yet in the meane while be so curious inquisitiue or rather so foolish madbraynd as to couet to know more thaÌ„ is meete for vs let vs beare in mind how Moyses telleth vs that our Lords secrets beloÌ„g to himself therfore that we must not be inquisitiue of the things whiche God listed not to discloze vnto vs but be contented to be taught here by the meane that he hath ordeyned and in the meane whyle let God alone with his secrets without assaying to reach aboue him and glorifie him knowing that we be not yet come to the perfection of beholding him face to face but that it behoueth vs first to be traÌ„sformed into his image which thing shall not be fully done till he haue ridde vs cleane of all our fleshly imperfections So then let vs remember in effect that when we haue tasted of Gods wisdome iustice and goodnesse in all his creatures wee muste conclude that we come not to the highest degree but fayle thereof in the middes of our way thereby let vs take warning to honour him and to submit our selues wholly to him Nowe after that mention hath bene made of the earth of the deepes â–ª of the waters of the snow of the rayne which moysteneth and of suche other things by and by here is speaking of the skie and of the starres Here our Lorde setteth downe the thing we haue seene before whiche is that in the order of the skies a man shall perceyue many recordes of his goodnesse and loue towardes vs and also many signes of his wrath when it pleaseth him to visite vs for our sinnes and to make vs feele that he is our iudge And for that cause it is sayd purposely Come on waâ—t thou borne when I created the Planets and the other Starres â—nd all the signes of heauen waâ—t thou there Or arte thou able to bid them go that they may go or canst thou restreyne the pleasantnesse of the Pleyades or canst thou vntie or vnknitte or loozen the handes of Oâ—ion Here are certayne of the celestiall signes named wherin the Hebrues them selues do not agree but yet notwithstanding a man may perceyue that the first worde which is set downe here betokeneth certayne starres that appeere in the springtime and bring a sweete rayne too open the earth and too make it yeelde frute For that
and excuze our faultes is it not a spyting of God Is it not a warning agaynst him Therefore when wee enter so intoo battell with him wee beare our selues in hande that wee be able too make our part good according as in verie deede if a man bee not afrayde of Gods Maiestie hee will presume to compasse the things that he taketh in hand and he will not by any meanes bee hilde backe Then if our rashnesse doo carie vs so farre away as to fight agaynst God it is a token that wee imagine there is as great power in our selues as in him And therfore not without cause doth God defie vs heere eueriechone of vs both greate and small shewing that it is a madnesse in vs to bid him battell after that sort and that wee shall neuer bring our enterprise about And let vs marke well that when God sayth Girde vp thy loynes like a man therein he declareth ▪ that our presuming so vpon our owne strengthes is too no purpose VVhat maketh vs so bolde as to presume to bee rightuous and to desire too seeme wise but that wee surmyze the thing that is not If wee were not ouertaken wyth that fonde opinion that there is some valour in vs wee woulde neuer bee so bold as to incounter after that fashion with god Therfore here is expresse mention made of mens power and strength to the end to shewe that all that they weene themselues too haue is but smoke and that they may well make thēselues beleue that they be strong but yet God knoweth and taketh them to be as they bee Herewithall he sheweth that he will haue no counterfeyt humilitie as wee see the woont of many men is which do but lie when they pretende humilitie before God that is too say they confesse the thing with their mouth which they thinke not with their hart Among the Papists there is much preaching of humilitie but yet for al their saying they be but wretched sinners they ceasse not too haue a cleane contrarie meaning whiche is that they deserue well before God and that although they bee sinners yet they haue their satisfactions to redeeme themselues out Yee see then that the Papistes are swolne with pryde lyke toades and yet in the meanewhile pretende to condemne themselues alwayes as guiltie before god Yea and what a number are there euen among vs which are full fraught after that maner with pride Too bee short men cannot shewe any fignes of humilities but in way of mockage bycause they beleeue themselues to be of some valour For this cause God declareth heere that when wee haue throughly tryed all our owne strength and well considered what is in vs we shall finde in the ende that all is nothing and that it is not for vs too arme and apparell our selues any more to encounter agaynst him Yee see then that the thing which wee haue to marke in effect is that our Lord bereueth vs not of the things which we haue to the ende too haue any aduauntage of vs for when wee haue well looked about vs let vs but onely consider what maner of ones we be and then shall we well see that ther is neither power nor strength in vs wherewith too bende our selues agaynst him VVhereas mention is made of girding vp the loynes it is spoken after the maner of that time and of that Countrey also bycause men went in long garments and when they did set foorth eyther too battel or to iourney they girded vp their loynes to weld themselues the better God then sheweth here that when men haue done al that they can in the end they shal be cōfounded And therfore let vs not attempt to vaunt ourselues for it shall alwayes but argue the more foolish pride in vs But let vs win our spurs by condemning our selues as which is the onely meane for vs to get fauour in Gods sight according as it is sayde that we shall bee quitte at his hand if we learne to condemne our selues But if through pride we fall to iustling against his hand which is to strōg for vs wee muste needes bee crushed and broken too peeces vnder it and feele that it is to heauie a load for vs to beare Nowe it is sayde further VVilt thou ouerthrowe my iudgements and condemne me to iustifie thy selfe If thou intende to do so see first if thou beest able to beate downe all the proude folke in the worlde Heere God entereth into the cace which hee hath to pleade agaynst Iob that is to wit whether of them shall bee more rightuous Not that Iobs intent was to blaspheme God so lewdly as I haue sayde afore for hee woulde rather haue dyed a hundred thousande times than to haue conceyued so cursed a thought as to purpose to condemne god But yet for al that when soeuer a man will iustifie himselfe or hath that imagination running in his head he must needs condemne God and if he will needes mainteyne his owne cace hee must needes ouerthrowe the iudgement of God This matter hath bene layde forth afore neuerthelesse it must needes be brought to remembrance againe and it is no superfluous repetition which the holy Ghost setteth downe here Therefore let vs marke well that whensoeuer a man vndertaketh too mainteyne his owne cace as rightfull hys meening is to cōdemne god howbeit not directly And although he intend it not of set purpose in his hart yet doth he it in effect VVhy so For God cannot beiust and a Iudge also vntill we be all damnable So long as men haue any rightuousnesse in themselues how shall God be their Iudge But hee condemneth vs all at once now if there bee any rightuousnesse in vs then dooth hee vs wrong Therfore must all our owne rightuousnesse be cast down that is too say wee must acknowledge that there is nothing but iniquitie in vs and that we haue not one sparke of vertue in vs that is allowable but all is starke filthinesse dung and infection Till wee bee come too that poynt ▪ God cannot bee Iudge of the worlde And therefore whosoeuer will mainteyne his owne quarell and make himselfe and other men beleeue that he is pure and innocent ouerthroweth Gods iudgement to the vttermost of his power and therewithall condemneth him as cruell It is sayde that too the ende that God may bee rightuous all mouthes muste bee stopped and all the worlde confesse themselues indaungered vntoo god Those are Sainct Paules wordes in the thirde to the Romanes Sith it is so on the contrarie part there shall bee no more rightuousnesse in God but hee shall bee vtterly defeated of it if wee on our syde haue our mouthes open so as wee may come too replie agaynst him and too pleade our owne cace VVee see then that it is not for naught sayde heere vntoo Iob that hee ment too ouerthrowe Gods iudgement and to condemne him in iustifying himselfe Nowē if this befell vnto Iob who had an angelicall
see it Let the old men that are now aliue consider the vvicked things vvhich they haue seene committed commonly since they vvere firste able to remember vnto this day and must they not needs say as it vvas sayd of the tyme of the generall flud that all flesh hath corrupted his vvayes vpon earth that all is full of extorcion and outrage and that such as beare the name of ChristiaÌ„s do as sayth Sainct Peter fulfill the vvaye of the heathen by liuing in shamefulnesse pride lecherie drunkennesse gluttonie quaffing and abhominable idolatrie But like as it is good to knovve the causes of the aduersities that happen to the intent that men may the better bethink themselues to amend as vvell publikely as priuately so is it right necessarie to be â—ensed vvith true patience that vve sink not vnder the burthen vvhen Gods scourges continue long vpon vs for euen that also is one of the points of the amendment vvhich he requireth of vs Neuerthelesse it is a thing that cannot be learned else vvhere than in Gods vvord For although the ancient Philosophers and other vvise men of the vvorld haue spoken of it and giuen certaine rules of it yet vvas there neuer any man found that for all his learning therof in their schoole could shevve that he knevve vvhat it is at the neede and vvhen it commeth to the putting of it in vre And in very deede euen those that tooke vpon them as I sayd to teach others besids that their doctrine vvas vnperfect itself most commonly vvist not vvhere they vvere vvhen it came to the point that they should haue practized it in daungers those that did best shevved I vvot not vvhat a resemblance of patience vvhich being more neerly considered vvas cleane contrarie Therfore not vvithout cause doeth the Apostle sainct Paule send vs too the vvhole scripture to learne patience and comfort according also as in another text he sayeth that the end of the scripture is to make a man perfect and readye in all good vvorks But yet among the books of Scripture the booke of IOB is commended to vs by name for that purpose by the Apostle Sainct Iames. And the verie bare reading of the storie shevveth sufficiently that it is not vvith out cause Neuerthelesse it is not to bee doubted but that the help of a good expounder is very profitable euen to the skilfullest and likevvise necessarie in common for the better knovving and vnderstanding of the diuersitie of the matters and for the furtherance of a mannes ovvne profiting in the doctrine that is conteyned in it That is it vvhich hath moued certaine goodmen to put foorth his yeere The Sermons of the faithfull seruant of God and his Churche Maister Iohn Caluin vpon the booke of Iob notvvithstanding that he himselfe vvhich is the author of them and at vvhose mouth they vvere gathered vvithstoode it as much as he could according as hee hath done vvith his other SermoÌ„s Furthermore although other meÌ„ of knovvledge haue trauelled to giue a more easie vnderstaÌ„ding of this booke by their vvrytings yet notvvithstaÌ„ding besides that these Sermons are in the common French toung his maner of handling the doctrine thereof is so playne and vvell framed to the capacitie of the grossest sorte as yee vvould terme them hovvbeit vvithout omitting any needfull things and moreouer so applied one vvay other to the behoof of the present time that surely all suche as intend too iudge vprightly and vvithouâ—malice shall find good helpe heere vvhervvith too content themselues For profe vvherof it is not novv needfull to shevv a summe of the booke or of the chiefe points of doctrine and of the vse of the same diuerse vvays For besides that he shall better find it here and there in reading his Sermons the first conteyneth a sufficient discourse and yet very short to be easly borne in mynd Hovvsoeuer the cace stand if those that read the vvhole be folke that haue already left Idolatrie and giuen themselues to the doctrine of the Gospell they shall find heere vvhervvith to further themselues â–ª still more and more in the knovvledge of God and of our Lord Iesus Christ and specially too strengthen themselues vvith right patience in their aduersities Or if they be such as haue not yet knovvne or listed to discerne the true Religion to frame themselues therafter by leauing the false Religions vvhat occasion so euer hath letted theÌ„ yet being vvarned by the doctrine of this booke so chavved to them as they shall finde it and cheefly being vvakened by Gods extraordinarie iudgement in Iobs persone vvhiche they shall see there layde forth and declared at length they shall be prepared to bethinke theÌ„selues better to take profite of the great number of aduersities vvhich are seene novvadaies in the vvorlde of farre greater vvhervvith it is verie likely that God threatneth men for the greate open despizing of his Gospell For although the things that are happened this yeere as well in his punishmeÌ„ts layd vpoÌ„ the vvicked sort the enimies of Christ as in his chastizements layd vpon the faithfull be verie terrible Yet notvvithstanding forasmuchas very fevve amende and contrarivvise most men grovve more spitefull in fighting against Iesus Christ and some hauing begonne to do vvell vvex rechelesse againe yea viterly turne avvay there is none other thing too bee looked for but that he vvill continue to smite still So then the first sort shall haue to consider that if Iob being a sound and rightuouse man that feared God and eschevved euill according as it is vvitnessed of him and liuing so long tyme before the comming of our Lord Iesus Christ and the great light of the Gospell vvas handled so straungely at Gods hand vvho loued him and that the same vvas too the end that his patience should be tried it is no maruell though vve novv in these latter dayes vnder the reigne of Iesus Christ haue novv and then many crosses to beare be for our peculiar faults chastized vvith strype vpon strype at the hand of the liuing God vvho notvvithstanding loueth vs for the seruing of vvhom according to his vvoord vve be turned from ydolls vnto him as sayth Sainct Paule to the Thessalonians The second sort shall haue to thinke bethinke yea to chavv as their cudde that if God do so shake therodde in his hand ouer those that are already reclamed to his sure to bridle them make them vvalke right frovvard throughout that if he haue gone that vvay to vvorke vvith Iob as is reported heere vvho notvvithstanding had bene as an Angell in the vvorld in indeuering to do his dutie to God and man VVhat is likely to lyght vpon themselues if they do not in generall amend and vtterly forsake their foolish shamefull and vvicked idolatrie aud particularly the manifest contempt of God vvherof they be full liuing at this day as Epicures Atheists moreouer some their vvhordome bauderie some their drunkennesse
Therfore it was requisite that Iob shoulde be fenced all the whyle aforehand by the grace of God and that it shoulde serue to raÌ„pire him round about And this lesson is greatly for our profite For heereby wee bee warned to pray vnto God that it may please him to defende vs for asmuche as while wee be in this worlde wee are as it were in a wilde woode full of robbers And here wee see also why the Scriptures attribute these titles vnto him namely that he is our buckler and shielde our wall and trenche our rampyre and bulwarke our tower and fortresse VVherefore dothe the Scripture vse so many woordes to betoken that Gods protection is of force It is to teache vs that without him we shoulde perishe a hundred thousande times a day and therefore that he must be fayne to watch continually for our safetie VVe see then as I haue sayde how it is requisite that men should acknowledge their lyfe to bee nothing considering how it is so frayle as nothing can be more how it is subiect to an infinite number of deaths in so much that they be thereby stirred vp to pray God to take them into his tuicion and when they shall haue lyued one day they muste acknowledge that they were mainteyned by God and vnto him must they yeeld the prayse of all Lo what wee haue to marke in this streyne For if Satan who is the enemie of all truthe do coÌ„fesse how it is God that is mans defence is coÌ„pelled to say so as if he were vpoÌ„ a racke seeing God hath made vs to taste of his woorking and made vs to feele it what an vnthankfulnesse shall it be if we confesse lesse than Satan hath done who desireth nothing els but to deface or rather vtterly to abolishe Gods gracious goodnesse by his lying so as it myght not bee knowne at all So then wee see that suche as thinke not of this protection of God are worse than the Diuell and needes muste it be that they are turned into brute beastes or rather altogither bewitched Thus much concerning that woorde Consequently it is sayde That God gaue Satan leaue to do what he listed with all Iobs goodes condicionally that bee touched not his persone Heere at the firste blushe a man myght maruell why God did so gyue ouer his seruaunt Iob to Satans pleasure is it meete that the Diuell should haue such credite with God that when he craueth leaue to woorke vs mischiefe God shoulde graunte it him It seemeth that God fauoureth him and that he maketh sporte with vs in the meane while as with a tennis ball But let vs marke that wheÌ„ God grauÌ„teth Satan this thing he doth it not to pleasure him neyther is he moued of any fauour that hee beareth towards him but by cause he hath ordeyned it in his owne purpose he is not moued by SataÌ„s sute nor perswaded by him to suffer Iob to bee so punished Hee had alreadie so determined in his owne purpose Before Satan had vttered any woorde or made any such petition God was minded to punishe his seruaunt and he minded it for â—ust cause the which he hath disclozed vnto vs though the same were to vs vnknowne yet muste wee lay our hand vpon our mouth and say that God is rightuous and vnpartiall in all that he doeth Thus ye see the first pointe that we haue to marke that is to wit that God here grauÌ„ted not Satans request as though hee had bene moued by his sute but for asmuche as he was minded of his owne good wil to chastyze Iob therfore he graunted Satan his demaunde verily euen to spyte Satan and to haue the greater triumph agaynst in putting him to confusion For Satan made full reckening that Iob should haue cursed God to his face that is to say that he should haue blasphemed him with open mouth when he came to be beaten so roughly And why did Satan so For hee considered what we are of our selues that is to wit how we be as fleeting as water and that all our streÌ„gth is nothing But in the meane while he had no vnderstanding of Gods grace how strong and inuincible the same is in vs True it is that he feeleth it and that he hath experience of it spite of his hart and yet for all that he knoweth it not a whit And see how he is deceyued â–ª see wherevpon he maketh his reckening namely that if he caÌ„ get leaue to torment vs we shal be vanquished out of hande we shall bee swalowed vp of heauinesse by and by and that we will fall into despayre blaspheme god Lo what Satan hopeth and what he pretendeth to do Marke it well But God will resist him and disappoint him of his hope For he will sende the grace of his holy Ghost before hand and so shall Satan be coÌ„founded when he sees he hath no power to compasse the thing that he ment to haue attempted against Gods seruauntes but all goes backward and cleane contrarie to his intent God therefore knowing what the issue of Iobs afflictions should be â–ª had determined in his owne purpose to scourge him and so you may see he did it not at Satans instigation VVhy theÌ„ doth the holy Scripture tell vs here that it was done at Satans request â–ª That is for two causes Firste that when we be beaten with Gods roddes we myght knowe that Satan procured it yea euen to cast vs into despayre And this is it which S. Paule sheweth vs in the text which hath bene alleaged a few dayes ago namely that we haue battaile against spirituall powers and not agaynst fleash bloud As often then as any euill befalls vs let vs be sure that Satan hath practized it against vs to the end we may withstaÌ„d him by faith and that we being fensed armed with the mightie power of God and knowing that Satan hath so great power ouer vs may retyre our selues to the refuge of him that is able to strengthen vs Heere ye see whervnto the Scripture had an eye in that cace And now for the secoÌ„d point the Scripture meaneth to shew Gods fatherly loue towards vs in somuch as he supporteth vs as his little babes and giueth not any such libertie ouer vs as our enimie would very fayne haue specially that he might take his pleasure in afflicting vs were it not that he knoweth howe the same is for our singular welfare True it is that we must be fully resolued vpon this poynte namely that though we knowe not wherefore God punisheth vs we muste alwayes acknowledge the same to be rightfull But yet therwithall it behoueth vs more ouer to haue this lesson printed in our harts namely that God loueth vs so tenderly that he desireth nothing but to bring vs home againe in so muche that he spareth vs and holdeth vs as it were in his lap for so wee see that the Scripture speaketh Now then when we see Satan come to kindle
the ayde that God giueth them how hee suffereth them not to be vtterly ouercome by Satan and therevppon doo quiet themselues and take comfort in that hee preserueth them The number of them is very small and yet is not this written in vaine But in generall we haue now to consider that the faithfull may wel sigh and grone all their life long till God haue taken them out of the world alwayes wishing for their ende that is to saye for death and yet notwithstanding they must restreyne them selues in such wise as they maye wholly submitte themselues to Gods good pleasure knowing that they are not made for themselues Firste I say that the faithfull maye well sighe as folke that are wearie of their long pinning in this prison of theirfleshe namely for the cause that I haue touched which is bicause they serue not God in such freedome as were requisite but drawe their lines amisse so as they woorke awrye and oftentimes swarue aside And which more is wee muste syghe but so farrefoorth as is lawfull for vs which is to be done so often as we enter into the consyderation of our owne ouerwearinesse when the matter standeth vpon the seruing of god For that must spurre vs to desire God to take vs out of this worlde and make vs haue an eye too the lyfe that is prepared for vs in heauen which shall be fully shewed vpon vs at the comming of our Lorde Iesus Christ And heereby wee see howe it is not onely graunted to Goddes children to wishe for deathe but also that they ought to wish for it For they shewe not a good proofe of their fayth except they seeke to go out of this worlde according as in deed all things hast and labour toward their marke But our mark is aloft and therfore must we neuer leaue running till wee come to our wayes ende whyche GOD hathe sette vs and wee muste desire that that may be quickly Neuerthelesse lette vs alwayes beare in mynde the cause that I haue spoken namely that wee must not bee prouoked to wish for death bycause we be subiect some to sicknesse some to pouertie some too one thing and some to an other but bycause we be not fully reformed to the image of God and bycause wee haue many imperfections in vs Marke well I say the cause that muste spurre and prouoke vs too desire death namely too the ende that beeing ridde of thys mortall bodye whyche is like a cabane full of all stinche and noysomnesse we maye bee fully reformed to the image of God so as hee may reigne in vs and all the corruption of our nature bee vtterly done away And furthermore lette vs keepe vs within the compasse of desiring to lyue and dye at Goddes pleasure so as wee maye not bee gyuen too oure owne wyll but so as wee maye make as a sacrifyze of it in that behalfe that our liuing maye not bee too our selues but to God so as wee may saye Lorde I knowe myne owne frailtie Neuerthelesse it is thy wyll too holde me in this world and heere I am and good reason it is that I shoulde tarrie heere But whensoeuer it shall please thee to call me hence I make no great accompt of my lyfe it is alwayes at thy commaundemente too dispose of it at thine owne pleasure Beholde I saye howe wee ought too deale in thys case And heerewithall lette vs haue oure affections euermore quieted yea euen in suche sorte as wee maye continuallye prayse Gods name assuring our selues that both in life and deathe hee will alwayes shewe hymselfe a Father and Sauioure towardes vs But after that Iob hath spoken so he addeth That such as are so distressed in their heartes would bee full gladde and fayne if they myghte fynde theyr graue VVherein hee bewrayeth himselfe too speake through a brutishe and vnaduised affection and that hee keepeth neyther measure nor modestie For hee confesseth that wee come too naught there So then wee see howe hee is falne howbeit not wyth a deadly fall but with a halfe fall and God rayseth hym vp agayne afterwarde as wee shall see Yet neuerthelesse the case standeth so as wee must verily condemne thys infirmitie heere in Iob that is to saye hee was so dismayed with heauinesse as he could no more taste of Goddes goodnesse thereby too gather neuer so little comforte too susteine hymselfe by But forasmuche as wee see that thys befell vntoo hym so much the more must we bee earnest in praying vntoo God that sorow maye not ouermate vs so as wee shoulde bee vtterly ouerwhelmed by it Therefore lette vs alwayes be so vnderpropped and stayed vp as wee may fight against sorrowfulnesse and feele that it is good for vs to liue heere according to Goddes will and that although wee haue great griefes and troubles heere yet must wee stande fully resolued vppon thys poynte that it is good for vs too continue here still in this worlde And wherefore To the ende that God may bee glorifyed in vs too the ende that our fayth may bee tryed to the ende wee should call vppon him and professe him to be always our father notwithstanding that he scourge vs and to the end that by meanes thereof wee may bee prepared too the heauenly lyfe Thys taste of the said fatherly goodnesse must alwayes make vs desyrous to go vntoo God and not suffer vs too gyue bridle too anye one outrageous and beastly affection as we see that Iob hath done heere And by the waye hee sheweth whence thys heauinesse came vppon him that had so wholly swallowed him vp and from whence also it proceedeth in those that are so dismayde as they can not admit any comforte to assuage their myseries He sayeth To the man whose waye is hidden and which God hath shut in as if hee had made the hedges round about it that no man should enter into it This is well worthy to bee noted For Iob sheweth wherein hee fayled namely in not yelding himselfe inough to Gods prouidence Yet notwithstanding heerewithall he discouereth a disease wherevnto all of vs are subiect That is to witte that wee be desirous to knowe all that muste befall vs and what our state shall be and al this we would haue declared to vs in so muche that when wee are in perplexitie so as wee knowe not what shall become of vs and that the inconuenience pincheth vs and we see no end of it then are wee at the poynte of vtter despaire Lo heere a mischiefe that is ouercommon and ordinarie And we must marke it well to the ende wee maye seeke the remedie on the contrary part VVhat then is the inclination of men It is that they could well find in their hearts to leape vp too the cloudes too knowe what shall be the course of their whole life And wee see how they determine with themselues I will do this and that Salomon mocking at the ouerweening that is in mâ—n sayeth that they determine vpon their
destitute of all meanes of helpe and succour In deede some do referre this vnto men but it is to be vnderstoode howe it is God that hath bestripped them and left them destitute of all succour to the intent they shoulde neuer be holpen vp againe But as for our partes according to that whiche I haue touched already wee haue so much the more cause to cast downe our eyes to pray God to make vs walke aright in his obedience and that although wee perceyue not his curse vpon vs nor vpon our childrē yet notwithstanding we may take it for a conclusion that God hath meanes to vs incomprehensible insomuche that when it shall seeme vnto vs that all thinges go well and that wee haue prouided aforehande not onely for our whole lyfe but also for after our death that our children also may be in good surenesse of welfare so as it may seeme wee haue set all things in good order and nothing is amisse wee may consider that all this is nothing and that as soone as God doo but blowe vpon our determination and deuises hee shall turne them all vpside downe VVhen wee knowe this let vs not abuse his pacience and if hee spare vs for a time let it not make vs to ouersleepe our selues and to sooth our selues in our vices but let it learne vs to returne vnto him in due season and to preuent this vengeance wherewith he manaceth all despisers in this place But herewithall let vs marke that oftentymes the good men and their children may happen to be persecuted vniustly Neuerthelesse the holy Ghost presupposeth that which is true and which we also may sticke vnto as most certaine and infallible which is that in scourging and troubling of vs God hath a respect to prouide for vs by it in the ende and when he hath sufficiently tried vs and humbled vs he will turne the euill to our benefite and to our welfare as I haue sayde But contrarywise whereas it is sayd that the race of the wicked shall stumble and be set farre from helpe it is to expresse that whē God intendeth to punish the wicked hee proceedeth with it in such sort as men may perceyue hee doth it not to tame them that they might returne vnto him nor to mortifie their fleshly affections nor finally to cure them like a phisition but to confounde them and to bring them to vtter destruction Behold what the holy ghost presupposeth Also let vs learne to discerne the chastizements that God vseth towardes his children too their benefite from the punishments which he sendeth vpon the wicked not to amende them but to shew himselfe a iudge agaynst them It followeth That the goodes of suche men shall bee deuoured by the hungrie yea euen too the picking out of their corne from among the thornes so as not only their fieldes shall be reaped by their enemies who shall deuour al their substance but also men shall scrape altogither that is betweene the hedges so as if there be any thing hidden and it bee but a two or three eares of corne among the bushes it shall bee gleaned vp Heereby Eliphas meeneth that Gods iudgements vpon the wicked are not lyke vnto the corrections which hee sendeth too his children but that he sheweth howe he hath vtterly cast them off and that hee pitieth them not any more and that hee will not haue them feele any more of his fatherly goodnesse bycause hee acknowledgeth them not for his Lo what the effect is of that which is spoken here And herevpon wee haue nowe too call too mynde what I haue declared afore that is too witte that if wee bee troubled vexed and tormented by the wicked wee must paciently abide Gods leysure till hee put too his hande too succour vs And although wee perceyue not Gods iudgementes at the first pushe yet notwithstanding let vs assure our selues that hee will execute them in due time and place Also when wee see the execution of them let the same make vs too stande in awe and sithe wee see his vengeance is so horrible let vs brydle our selues and beware wee tempt not God as Sainct Paule also exhorteth vs Lette no man abuse you sayeth hee with vayne woordes For by reason of suche things the vengeance of God is woont too come vppon the vnbeleeuers and stubburne personnes Therefore when God doth so shewe vs his iudgementes let vs quake at them and let vs stande in feare and awe of him submitting our selues wholly to that whiche hee sayeth and vttereth And this is it that hee addeth howbeeit that it cannot be expounded at this present namely that it becommeth vs too yeelde our selues in suche wyse too Gods will as we may answere So bee it too all that euer he sayeth vnto vs assuring our selues that things fall not out by chaunce in this worlde nor that it is long of the earth ayre or heauen that men are afflicted but that men beare their bane in themselues Then let vs acknowledge it and when there happen any afflictions in the worlde let vs be sure it is the hande of God whiche lighteth vpon vs for our sinnes and that all the mischiefe commeth of our selues and that we haue the verie welspring and groundworke thereof within vs Let vs I say acknowledge this to the ende we may mislyke of our selues in our vices and therevpon pray God to drawe vs to himselfe and to make his graces which he hath put intoo vs auaylable to our saluation that being mainteyned by his power which he hath openly shewed towards vs in the name of our Lorde Iesus Christ we may be able to prosper through his blissing And let vs cast our selues downe before the presence of our good God with acknowledgement of our faultes praying him to make vs feele thē in such wise as we may returne to him in true repentance and suffer our selues to be gouerned henceforth by his hande yea after such maner as his holy name may bee glorifyed by vs in all our whole lyfe And so let vs all saye Almightie God and heauenly father c. The nintenth Sermon which is the thirde vpon the fift Chapter This Sermon conteyneth yet still the exposition of the sixth and seuenth verses and then as followeth 8 But I vvill reason vvith God and turne my talke vnto God. 9 It is he that doth great vvorkes yea euen vnsercheable vvoorkes and vvhich doth vvonderfull deedes vvithout ende 10 VVhich giueth raine vpon the earth vvhich maketh the vvaters to gushe dovvne the streetes I Began heertosore to tell what is ment by this saying That trouble commeth not out of the earth nor miserie out of the dust but that man is borne to labour For when wee bee troubled with any inconuenience wee gaze about vs here and there and search all corners of our wits to finde the cause of it out of our selues and yet of all the while we perceiue not that God scourgeth vs for our sinnes and that the
perceyue not that God is our iudge and that it is hee wyth whom we haue to do Then is there none other remedie than that which I haue spoken of that is to wit that first of all wee bee as it were wakened oute of our sinnes for otherwise wee will neuer thinke of them to bee sorie for them But for as much as it may fall out that the diuell shall as it were so bewitch vs that when we bee constrayned to perceyue that all goeth not well with vs we shall become as amazed at it wee must come too the seconde poynt to say Alas poore creature art thou able to scape the vengeance of thy God VVhen all the worlde hath magnified thee yet shalt thou not misse to be condemned for the same So it is that al creatures perceiue thy shame thou must bee brought to shame before the little babes and euen vnto the beastes thou canst not shift thy hands of it And what shall become of thee when thou must bee faine to come before the heauenly Iudge Thinkest thou that he hath not a dreadfull iudgement of damnation against thee seing that thou continuest so in naughtinesse Thus see wee the meane to waken our selues when oure sinnes displease vs not ynough and when wee feele not so liuely and earnest a sorinesse for them as were requisite Thus we see that we must reason with God and not with men For we imagine our selues to haue the better ende of the staffe so long as we abide heere belowe and we trauell alwayes to that end according as our flesh and our nature is ouer much giuen that way For if a man bee rebuked he bestyrres him at him that spake to him and sayth Hast thou to do with that If thou looke well vpon thy selfe thou shalt finde more to bee blamed at home thou art too hastie vpon mee thou seemest as thoughe thou wouldest quarell with mee it seemeth that thou wouldest deface me Beholde how we snap at men if they rebuke vs Yea and wee will doo as muche to God specially if there be no man to accuse vs for then wee will not sticke to seeke still for suche a startinghole As howe VVhen a man considereth himselfe hee perceyueth well that if God punishe him hee dealeth rightly with him but then will he start out too the examining of his neighbours and hee will saye in himselfe is not such a one woorse than I or at least wyse as badde as I And hath not suche a one deserued as greate punishment as I Thus wee see howe wee labour alwayes too iustifie oure own cace by fleeing from god And therfore it behoueth vs to marke wel this lesson that we must not reason with men that is to say we must not stay there for wee shall gaine nothing by doing so but we must rather call home our wits and aduisedly say Alas I see well that my God scourgeth mee and therefore it behoueth me to be heedfull to consider his hande and therevpon to prepare my selfe to humilitie as I hauesayde alreadie Furthermore whereas I sayde that we shall bee the better touched by thinking vpon God my meaning is that we must know God to bee suche a one as he is For so long as men beare themselues in hande with this or that they disguise God by their false imaginations bending him as it were some reede and dalying with him as with a little babe Yea which worse is there is greater libertie vsed with God than with a little babe And where of proceedeth that outrage but of that we consider not his greatnesse Therefore we must not so surmyze of God as to presume to disguise him and to make him suche a one as our fansie and lust can away with but we must know him to bee such a one as he sheweth himselfe to be by his worde and we must also conceiue him after suche a sort as hee vttereth himselfe by his workes VVhen we haue well bethought vs of this it is certaine that our prattling will be well stinted wee will bee no more so pert and so rash as to come and pleade agaynst him or to beare our selues in hande that hee tormenteth vs without cause and that wee haue not deserued it Such maner self flatterings must be thrust downe all hypocrisie must be done away and we must be abashed and dismayd at the said greatnesse of the maiestie which we shal haue conceyued in our god Thus then we see a seconde poynt which is well worthie to bee noted which is that we ought to knowe God truly and not faynedly And here we see why Saint Paule sayeth that men vanished away in their own imagination namely bicause they transformed god For inasmuch as they robbed god of his glorie God also did put them to shame so as hee gaue them vp into a lewd minde by reason whereof they gaue themselues ouer to all villanie and shameful doings and cast themselues into such dishonestie as a man might be ashamed of their filthinesse And why so For sayth he they glorified not God but did wrongfully as it were deface his maiestie when they turned so his truth into a lie and transformed him in that wise Seing thē that this maladie is ouercōmon and euery man hath experience of it in himselfe therefore it standeth vs the more on hande to marke well this doctrine here that is to wit that when we thinke of God it must bee done with all reuerence to knowe him as he is and not as we falsly surmyze him too bee True it is that God sheweth himselfe too vs by his word but yet neuerthelesse we are vnexcusable if we cōsider him not in his workes also inasmuch as he hath not left himselfe without witnesse there as sayth S. Paule in the xiiij of the Actes where hee speaketh of the order of nature which is as it were a glasse for vs to behold god in S. Paule sayth then expresly that when God maketh the Sunne to shine when he sendeth rayne when he sendeth diuersitie of seasons when hee maketh the earth to yelde frute herein he leaueth not himselfe without good recorde but it is all one as if he should pleade his own cace and say VVhereas men haue not knowne my glory and maiestie nor perceyued that I haue all things in my hand to gouerne the things that I haue created there is no reason why they should alledge ignorance for by the verie order of nature they might haue perceyued how there is one creator whiche disposeth all So then let vs but open our eyes and wee shall haue proofes ynowe to shewe vs what the greatnesse of God is to the end we may learne to honor him as he deserueth Thus we see what Eliphas doth here And it is a lesson that will turne greatly to our profit if we can practise it throughly To be short then let vs beare in minde that as oft as there is any communication concerning God it is not moued vntoo
their children the more do they marre them and the mothers do it yet much more for they be fond in flattering of them and in the meane whyle do bring them to naught Herein God sheweth vs as it were small beames of that thing which is much more in himselfe For if hee should handle vs mildely wee should be vtterly vndone and past recouerie Therefore he must be fayne to shewe himselfe a father towards vs and to be rough with vs seeing we are of so sturdie a nature that if he should deale gently with vs we should take no good by it Ye see how we may atteyne to the truth of this doctrine that the maÌ„ is happie whome God chastizeth that is to wit by considering what oure nature is namely how it is stubborne how it is hard to be framed to order and that if God shoulde neuer chastize vs it were not for our profit and therfore that it is nedefull that he should hold vs short and that he should gyue vs so many lasshes with the whippe as we should be constreyned to regard him whither we would or no. Then shall we at length come to conclude that the man is happie whome God chastizeth yea verely if he adde the second grace vnto it that is to wit if hee make his roddes and his corrections to auayle and cause the holy Ghoste to worke in such wise in the hart as a man may no more be hardned to aduaunce himselfe against God but maye haue the care too thinke vpon his owne sinnes and bee rightly tamed and humbled Thus ye see why I sayd that the greatest benefyte which we can haue is to be corrected at Gods hand in so much that when we haue cast our account too the full wee shall fynde that the corrections whiche hee sendeth vs are more for our profite than the bread that we eate For if we starue for hunger God wyll haue pitie vpon vs in taking of vs out of this worlde But if we liue still heere bylowe and ceasse not to prouoke the wrath of him that sheweth himselfe so good and liberall a father towardes vs see ye not too shamefull an vnthankfulnesse I pray you had it not bin better that we had bin borne dead than that we shoulde so prolong our life too our damnation But if God preuent vs and vse chastizements as preseruatiue medicines and tarrie not till the disease be too farre ouergrowen is it not a great benefite too vs and such a one as we ought to wish for So then as oft and so long as his corrections are hard and bitter too vs and that our flesh prouoketh vs to impacience and despaire let vs learne to call this lesson to remembraunce that the man is happie whome God chastizeth howbeit that our imagination will not say so for contrarily wee surmize that nothing is better than to be spared and borne withall But certeinly although we know by experience how it is not without cause that the holie Ghost hath vttered such a sentence yet notwithstanding it is not meant thereby that the corrections which we haue to indure are not euermore sowre and painefull in themselues according as the Apostle sayeth and God also will haue vs too feele the prickings that put vs to payne For if we feele no greefe when God correcteth vs where is our obedientnesse And furthermore how shall we learne to be angrie with our selues for our sinnes How shall we bee afrayde of Gods iudgements to be tamed aright Then behoueth it vs to be greeued with the aduersitie whiche God sendeth vs Aud although the aduersitie be turned to our benefyte and that God do thereby shew that he loueth vs yet is it requisite that there be some pricking and paynefulnesse in it to the intent wee may perceyue the wrath of God and be displeased with our selues for our sinnes But yet heere withall wee muste mount vp higher and when we haue found how our nature is inclined to all euill let vs confesse ourselues too haue neede that God should vse some sharpe punishment to purge vs withall as we see phisicions do who now and then put some kind of poyson in their medicines after as they see the maladies to be great deeperooted The Phisicion seeth well ynough how it is too the weakening of a poore man and too the vnstrengethening of his veynes and sinewes and specially when no gentler meanes wyll serue than letting of bloud it is euen as muche as too drawe the substance out of a mannes bodye and yet must â—e needes vse such violent meanes too remedie such a maladie Euen so is God fayne to worke with vs howbeit that the same bee an extraordinarie maner with him For when wee say wee bee happie to bee chastised at Gods hande it must leade vs vnto lowlinesse seeing that God cannot procure oure saluation but by shewing himselfe to bee against vs Is it not to be sayd iustly that there is a maruellous corruptnesse in men sith God cannot be their Sauioure and father but by handling them roughly For his nature is too shewe himselfe gracious and gentle to all his creatures And he followeth the order which he would keepe as in respect of himselfe he doth nothing else 〈◊〉 spred out his goodnesse vpon vs in such wise as we should be replenished with his grace to be wholly rauishe 〈…〉 thereat But now if he handle vs gently according to h 〈…〉 owne nature and inclination we are vndone And therefore he is faine as it were to alter his mind that is to say to shew himselfe otherwise towardes vs than hee would be And what is the cause thereof Our vnrecouerable naughtinesse And therefore wee haue good cause heere too bee confounded with shame when we see that hee is â—ayne as yee would say to disguise himselfe if hee intende that we shoulde not perishe Thus muche as touching thys sentence Howbeit forasmuchas we cannot well applye this doctrine to our vse without the adding of that which followeth let vs ioyne them both togither It is sayd Refuse not the correction of the Almightie for be that hath made the wound bindeth it vp and layeth conuenient playsters to it and when hee hathe sent the maladie hee healeth it Heere we are exhorted not to refuze Gods corrections And the cause thereof is added byandby that is to witte bycause God will giue it a good issue Lo wherein consisteth the sayde happinesse whereof Eliphas hathe made mention Let vs learne heere that when God purposeth to exhort vs to pacience he not only telleth vs that wee cannot eschew his hand that wee do but lose time in rebelling against him that wee must passe that way spyte of our teeth and that wee cannot withstand necessitie for that were but the pacience of a Lumbard as they say wheÌ„ wee shoulde grynde oure teeth after that manner and therewithall lift vp our selues against God as much as in vs lyeth so as wee shoulde not be pacient but perforce
teeth outwarde And therefore a man neuer honoureth God in good earnest vnlesse hee bee confounded in himselfe For the matter consisteth not altogither in saying that God must bee superior ouer vs and wee subiect to him as all other creatures are But wee muste yeelde him this honour which is specified here namely that he only is righteous and that there is nothing else in vs but all maner of wickednesse too the ende wee may haue our mouth shette and bee distitute of all excuse so as wee maye not make any account of our selues but acknowledge that nothing belongeth too vs but shame and that we deserue too be cast away as stinâ—â—ng and cursed creatures If we bee not come too this poynt it is no honouring nor seruing of God according as Saint Paule sheweth in the thirde to the Romaines For in speaking of Gods infinite glorie hee sayeth it becommeth vs too come before him with such feare and lowlinesse as wee may bee lyke poore offenders with halters about their neckes so as we shoulde go to hell if hee plucked vs not backe of his infinit goodnesse So then it is not without cause that God afflicteth his seruants and presseth them in such wise as hee bringeth them to this poynt too the ende hee may bee gloryfied in them As touching that he sayth that his wordes are swallowed vp it is as much as if he had sayd that he speaketh not Rhetorically as wee see some men do who are eloquent in setting out their own aduersities As for those that are Cokneys if they indure any little aduersitie they neede no man of lawe to pleade their case it seemeth to heare them speak that there are none but they on whom men shoulde haue compassion But they that can so well pleade and babble shewe well ynough that their aduersitie did not so greatly greeue them for had they beene touched in good earnest it is certaine that they woulde shewe that which is sayde heere And heere ye see wherfore it is expresly sayde in the song of Ezechias that hee had chattered like the Swallowes and that hee had no more had the voice of a man to vtter his conceyt but had beene so shet vp that time in sorow that he wist not what to say nor howe to couch his wordes to vtter what hys mynde was Let vs marke then that when God summoneth his seruaunts in suche wise hee sheweth himselfe to bee their iudge and pincheth them to the quicke as they are euen destitute of wordes and confounded and know not howe too expresse their meenings Although say I that God woorke so and that hee oftentymes deale roughly with vs yet notwithstanding let vs call to mind the conuenient remedie least wee bee put to vtter confusion And this is it that Sainct Paule meeneth when hee sayeth that God by his holye spirite gyueth vs gronings which are intollerable VVhen Sainct Paule speaketh of the prayers of the faythfull I meene of the better sort hee sayeth that when God maketh vs too pray earnestly then wee grone yea wee euen grone but wee haue not a woorde at hande for if a man shoulde demaunde of vs what is it that thou sayest VVhat is it that thou desirest of God VVe wist not what too say too him VVee muste keepe that as a thing locked vp so as wee cannot declare by woorde of mouth what wee ment too say Yee see then howe God remedyeth that whiche is spoken heere which is that although all oure speeche were swallowed vp yet hee giueth vs a meane too finde him and to get too him which meane hee alloweth and although that this kinde of language be not vnderstoode of men yea and that euen the partie himselfe which prayeth vntoo God bee intangled so as hee cannot vtter his woordes yet doth God vnderstand such maner of speech Nowe forasmuche as wee see that God heareth our gronings when wee bee so abashed that wee bee vtterly dismayde in our selues Let vs beare paciently the aduersities which hee sendeth vs seeing that hee giueth such successe as all of it redoundeth too our profite and welfare Lo what we haue too marke vpon this straine Heere withall Iob vseth certaine similitudes too shewe howe it is not without cause that hee complayneth so Hee sayeth will the wylde Asse bray when hee hathe grasse no more wil the Oxe when hee hath fodder And furthermore Can a man eate a thing that hath no sauour â—â— the white of an egge without salt By such similitudes Iob meeneth that both menne and beastes are glad when things fall oute too them after theyr minde or desire â–ª VVhat is the thing that the wilde Asse seeketh Hee desyreth pasture Therefore when he hath grasse at will he careth not to bray or to greeue himselfe VVhy so For he hath the thing that hee desireth An Oxe likewise is contented when he hath fodder giuen him But contrarywise sayth he howe is it possible that a man should be made to like of the thing that is agaynst him Verely wee will not eate of the meates that are vnsauerie If a man shoulde make vs to suppe off the white of an Egge it were ynough too make vs spewe for it were a thing that woulde go agaynst our stomacke Seeing that this worde betokeneth an vnsauerie thing what is to be sayd of a bitter thing that shoulde serue to choke vs But yet much worse are the miseries wherewith Iob was afflicted And therefore he concludeth therevpon that he woulde fayne haue his owne wishe which is that God woulde kill him at the first blow and not make him to pine away after that sort Yee see in effect what is ment heere And first of all let vs marke that this sentence is good and true yea and that the doctrine conteyned therein is verie profitable for it is expedient for vs too bee warned of our passions There are which stande much vpon the reputation of their owne vertues and therefore it is good for vs to knowe that we haue neede too haue our fleshly desires repressed VVhy so Too the ende that if things fall oute according too our mynde wee may haue skill to say Beholde God giueth vs our heartes desire and therefore wee haue whereof to reioyce And that if things fall out agaynst vs wee maye acknowledge and say beholde it is God that afflicteth vs VVherefore Euen bicause we haue offended him and hee will cut vs oute our morselles It is good therefore that these things here shoulde bee knowne vnto vs and that wee should minde them and that the remembrance of them should oftentymes bee renued And speciallye it is a great shame for men that they haue no discretion seeing that the brute beastes can shew them howe that according to their measure they haue some discretion True it is that there is no reason nor iudgement in an Oxe nor in an Asse Yet hath God giuen them a certaine witte whiche leadeth them thither as their nature goeth Nowe let vs consider
punisheth whoredomes it is too the ende that wee shoulde walke in all cleanlinesse bothe of bodie and soule Thus yee see then howe it is Gods will that menne should behold and consider his iudgements specially when they bee manyfest A man may well saye sometimes that God is righteous And why for hee hath punished suche a one yea euen bycause hee was a man of a wicked and dissolute life Hee hath executed his vengeance vpon such a countrie And why for it was full of all filthynesse and vncleannesse VVee may well speake after this maner and so ought wee to doe howe bee it not alwayes For as I haue sayde alreadie hee holdeth not on all by one rule VVhat is to bee done then VVee must come vp higher and saye that God is alwayes righteous howe so euer hee handle men And this is a poynte well worthie to bee noted for in these dayes wee shall see some beastes who notwithstanding will weene themselues to bee clearkly fellowes when they shall haue maynteined Gods iustice by their owne reason and phantasticall wit. They would that God should bee esteemed righteous And why for handling euerie man according to their desertes as I touched afore And too bring this too passe they are fayne to graunt me a free will and Gods election must be ouerthrowne and brought too naught For to saye that God choseth whome hee listeth and calleth them to saluation through his owne free goodnesse and that hee forsaketh the residue they thinke it verie straunge to bee spoken bycause they can not comprehende the reason of it And heere yee see why these rogues that counterfaite to bee great clearkes ouerturne the foundacions of our fayth to proue Gods rightuousnesse euen after their owne fansie And why is that By cause they can not mount so hygh as too knowe that God is rightuous in comparison of men whatsoeuer they be True it is that it stādeth vs in hād to beware of another extremitie which is faultie For we shal see some of as slaunderous conuersation as may be who if they perceiue their leudnesse to be discouered fall by and by to saying As for me I am an honest man yea to the worldward I confesse euery man is a sinner to God-ward and so will he shroude himselfe vnder the common cloake Looke vpon a whorehunter that hathe haunted the stewes halfe a score yeares Looke vpon a blasphemer that ceasseth not to rayle at God and to spyte hym Looke vpon a villaine that despiseth God and all religion Looke vpon an vnthrifte or an vnconscionable person that seeketh nought else but to be catching withoute faithfulnesse or honest dealing and such dogges will say it is true that they be sinners before God for no manne is righteous They goe no further with their faultes but so which are so hideous as maye bee but shrowde themselues vnder the cloake of naturall infirmitie saying that there is no manne that can bee equall with god They thinke they haue doone verie muche in yeelding suche a confession But I haue shewed alreadie that it behooueth vs to haue both these two points The one is that we must acknowledge god to be rightuous in respect of the whole worlde and that men muste not pleade nor dispute wyth him whosoeuer they be or what so euer they be able to alledge but must bee abashed both great and small Lo here one speciall poynt The other is that ech man should haue an eye particularly to himselfe and that euery man should be sorie for his faults and abhorre them and condemne them and that heerevpon we should also consider the vengeance and punishmentes whiche God sendeth vpon sinnes to the ende we should learne to fare the better thereby If we be beaten with his roddes let euerie of vs saye it is good right I haue well deserued it If God teach vs at other mens coste so as hee chastizeth other men before our eyes let the same touch vs and let vs applie such examples to our owne instruction to the intent to preuent the matter that God bee not compelled to fall vpon vs bycause wee haue not profyted by the chastizementes which hee hath shewed vs in the person of others Thus yee see the two poyntes which wee haue to marke and to put in vre Now let vs come to the laying forth of that which is sayd here by Iob. I know for a truth saith he that man shall not be iustifyed with God. So it is set downe but this word with importeth as much as to Godward And it is a doctrin of great weight if a man know it wel VVhat is the cause that men iustifye themselues so boldly that is to say that they presume so muche of themselues that they set so much store by themselues and that they bee so full of pryde VVhat else is the cause of it but only their staying here belowe that euery man compareth himselfe with his neyghbour Yee see then wherevnto we runne And yee see also why Saint Paule sendeth vs to the great iudge saying that euerie man shall beare his owne burthen As if he had sayde my friendes men beguile themselues when they make suche comparisons as these VVhat I see other men liue no better than my selfe and if I haue faultes in me so haue other men in them too Ye see then what is the cause that men condemne not themselues as they ought to doe but rather sooth themselues in iustifying their owne cace But heere it is expressely sayde that man shall not be iustifyed with god VVhat must wee then doe as ofte as any man speaketh to vs of our sinnes and laieth them afore vs let vs learne to know that we must not hold oure eyes here belowe but looke vp to the iudgement seat of our Lord Iesus Christ where we haue our accounte to make we muste knowe the incomprehensible maiestie of god Therefore lette euerie man thinke thereof and then shall all of vs bee wakened to withdrawe oure selues out of our follies and wee shall haue no moe of these vaine imaginacions and dotages that haue bin wont to rocke sinners asleepe Had this bin obserued there shoulde bee none of the debates that are nowe adayes in christendome aboute the rightuousnesse of fayth The Papistes can not be persuaded of this that we say namely that wee become rightuous throughe the meere fauoure of God in oure Lorde Iesus Christe And why what shall become of the merites say they and of the good workes wherein the saluation of menne consisteth And why do the Papistes stande so vpon their merites and why are they so besotted with them but bycause they looke not vp to God They dispute in theyr schooles whether good workes deserue recompence and wages as well as euill workes deserue punishment for they be things flat contrarie If mens sinnes deserue to be punished then must there also be some rewarde for vertues for otherwise Gods iustice shoulde not bee indifferent yea to our seeming and so
in the myre whē he shall haue washed himselfe that is to say God will finde meanes to shake mee off as a wretched and vnperfite creature although I haue giuen my minde to all purenesse that my life might bee ruled by his lawe and by his ordinance and that my woorkes might be good and holy yet notwithstanding all the sayde purenesse shall bee but filth if Gods rightfulnesse passe vpon it And I haue sayde alreadie that this present lesson ought well to astonishe vs For though we were as pure as the Angelles yet were wee not able too stande but by the grace of God and so farre forth as hee vpholdeth vs as his creatures withoute vsing his rigour agaynst vs For if hee listed to handle vs as wee deserue howe should we do Now then if God may ouerwhelme we were like the Angels alas is there any cause why we shoulde auaunce our selues seeing we drink sinne as a fishe sucketh in water according as it is sayde in this selfe same booke seeing we ceasse not to go agaynst the rule that hee hath giuen vs and seeing wee perceyue not some one condemnation but a hundred thousand yea an infinite number of condemnations before vs Alas what shall become of mans pride Hereby wee see what rage or rather furie hath bin still is in the Popedome in alledging their owne merites For the wretched folke are so puffed vp with pryde as they weene themselues able to purchase Paradise And if they do amisse in anye poynt they haue meanes of theyr owne too recompence God they haue their satisfactions and they haue theyr woorkes of ouerplusse or supererogation as they terme them and all these are payments too discharge thēselues with against god The deuill muste needes haue be witched men when they could so beare themselues in hand that they were able to binde God to them by thir works And so let vs wey well this doctrine but by the way let vs represse our affections and hold them shorte that wee come not to the same poynt that Iob was at Not that hee rested vpon that poynt for that had bene a blasphemie but hee confesseth himselfe too haue beene tempted and too haue beene prouoked too say Go too if God were a man as I am that I might bee bolde to answere him that we might go to lawe togither and that some body might take vpon him too bee vmper betwixt vs then woulde I speake freely and not bee afrayde If God woulde gyue me leaue to holde plea with him and suffer a iudge to be set ouer vs both then coulde I talke boldly against him Beholde here a right daungerous temptation And as I sayde afore if Iob had concluded therevpon in himselfe it had beene a cursed blasphemie Therefore he sheweth that he was tossed with that temptation howbeit that he withstood it all the while And it may happen that we also shall bee in such troubles at times For vnto mans vnderstanding it is a verie straunge thing that when wee shall haue kept Gods lawe that is to say if it were possible to bee doone yet wee shall not bee discharged before him Men haue alwayes some what too replie in this cace and at least they will lament their state make their moane saying is it possible that God shoulde deale so rygorously with vs as that oure fulfilling of his lawe shoulde bee nothing woorth Men then haue a cace whiche they themselues shall thinke too bee verie worthie of fauour and so shall it seeme too bee too the worldewarde But when wee bee egged after that sort wee muste holde our selues in awe learne to know that Gods rightfulnesse the which wee cannot comprehende as nowe is hidden from vs to the intent we shoulde honor it For wee haue two wayes to magnifie god The one is according to the maner of his manifesting of himselfe vntoo vs Yee see howe God dooth in his lawe shewe himselfe a iudge too condemne vs and in his Gospell hee sheweth himselfe a father to acquit vs That is to say when he commaundeth vs to do the thing that is good and rightuous and therewithall threatneth vs that if we haue fayled in any thing wee muste be accursed when God sheweth himselfe after that maner wee haue wherefore to glorifie him and too acknowledge that hee is rightuous howesoeuer the cace stande For if wee perishe yet haue wee no cause to grudge at it Agayne if God call vs too himselfe offering vs his grace in oure Lorde Iesus Christ and shewing that hee desireth nothing but to be at one with vs ye see yet a greater cause too glorifie him in his rightuousnesse forasmuche as hee hath pulled vs oute of hell and reached vs his hande Yee see then by this howe wee muste glorifie God in double wise when hee vttereth himselfe vntoo vs by his woorde As muche is too be sayde of his woorke VVhen God beareth with vs by hys mercie let vs vnderstand that he coulde thunder downe vpon vs and that it is of his speciall fauour that hee doth it not Againe when he chastizeth vs for our offences of purpose to drawe vs to repentance see yee not howe he ministreth as many causes too sing his prayses vnto him Yes verelye And so inasmuche as God sheweth himselfe too bee both good and rightuous and wyse as well by his woorde as by his workes wee haue wherefore to glorifie him But haue wee done so wee must mount yet higher that is to wit we muste glorifie God though hee hide himselfe from vs and shewe not himselfe too vs neyther by his rightuousnesse nor by his goodnesse nor by anye other thing whiche mighte cause vs too saye that the sayde glory were due vnto him As for example VVhen the scripture speaketh too vs of his election that hee choozeth whome hee lyketh and casteth awaye the residue and that hee disposeth of mankinde at his owne pleasure and likewise when he scourgeth the good and seaueth them oppressed and wee see that all things are confounded in this worlde in these caces God hydeth himselfe that is to say he sheweth not himselfe to vsafter such a fashion as our reason may be able to take holde of his rightfulnesse goodnesse power and wisedome and yet must we yeeld him his due glorie Thus yee see what we haue to marke vpon this streyne And in so doing we may well correct and beate backe the temptation wherof Iob speaketh here Hee sayeth Let God go to law with mee giue me leaue to plead against him and I will do it boldely Alas and how shall wee bee able to bring oure matters to passe As I haue touched afore Iob ment too expresse here that he was tempted to repine against God in that wise but hee resisted that incounter And euen so must we do How is that Bicause that as I haue sayde alreadie although God shoulde giue vs the sayde libertie of pleading against him yet should wee be confounded but Iob
them Verely when the philosophers disputed of these things they sayd that Gods working in the begetting of men must needes be extraordinarie For there is no apparant reason how he should take so perfect and excellent a worke as mans body is out of a thing that is so bace of it selfe And although the philosophers say well that if a mā will haue any thing in nature it must begin of corruptiō yet notwithstanding ye see it is a fayre beginning that is cleane contrary to mannes reason It is true But it was Gods will to shewe them that euen the wisest of them shal be graueled when they come to the beholding of his works Neuerthelesse God graunteth to the philosophers in the meane while too vewe and consider many things which shal not be vnderstood of the common people and the vnlearned sort but Gods meening here is not to call vs to such a schoole VVhat then he ment to shewe the things that is auaylable for our saluation which is that we shuld first know what we our selues are and of what mettal we be made and secondly that in respect of the workmanship that is in vs wee shoulde behold the shape that God hath giuen vs to glorifie him withall to the end that none of vs nother great nor small learned nor ignorant and simple should haue any excuse at all For if God had treated of things ouercunningly the great clearks would haue surmised that they had atteyned too suche knowledge by their owne study or by reason of their greate discretion aboue other men But God setteth downe things heere in such a sense as there needeth no descanting vppon them afterward nor any such great speculation as the vnlearned myght say I neuer went to schoole There needeth no greate learning nor skill too vnderstand what is sayde heere Yee see then that the greate clearks shall be the more blame worthy if they perceyue not the things which the ignorantest persons ought too knowe And they also which haue not gone to schole shal haue no excuse to cloke themselues withall bycause the things that God setteth downe here ought to be knowne to vs all Thus ye see how we ought to inure ourselues to the speech whiche the holy Ghoste vseth heere by the mouth of Iob when he sayeth that God hath clothed man with skin and flesh and knit him togither with bones and sinewes For it serueth to expresse better what hath bene sayd afore that is to wit what difference there is betwene the seede of man and that which we see in mannes body Ye see the seede is but filth and corruption and ye see the flesh is liuely ye see there is skin there are sinewes there are bones Let vs consider a little what manner of workmanship there is in mens skinnes The very heathen were forced to say that suche as knew not that there is a soueraine Godhead might be conuicted thereof euen by one only nayle of a man without going any further Ye see our nayles are as it were superfluouse in our bodies and yet notwithstanding if wee looke well vppon our nayles we shall see a wonderfull workmanship in them For they serue to arme the fingers that they may be put to worke and hold whatsoeuer is necessary by bowing of the fingers Therefore it is certayne that a mannes nayle which is but a superfluitie is a lookingglasse of Gods prouidence to vs so as in the same wee may perceyue that he hath wrought in suche wise in vs as it is vnpossible for vs to knowe the hundredth part of the woorkmanship that hee hath put in vs Ye see then what is vttered here namelye that there is greate oddes betweene the seede whereof men are begotten and the things that are to be seene in mannes body But yet the cheefe thing is the Soule And that is the cause why hee sayeth Thou haste clothed mee For hereby Iob meeneth that the cheefe part of men consisteth not in the shape that is seene with our eye but in that which dwelleth within it For what importeth this manner of speeche and what is ment by saying Thou haste clothed mee It must needes be some guest that is lodged in our bodie And who is this guest It is the Soule VVee see then that the cheefe part of men is the Soule which God hath put into them There is so excellent woorkmanship in the body as wee must needs be astonied at it and what is to be thought then of that which surmounteth it and is farre higher and of muche greater woorthinesse Beholde the degrees whiche wee haue too remember So then although this manner of speeche as whereby God meant too teache the veriest idiots bee rude and grosse yet notwithstanding we see things still in them which are able to moue vs throughly to set our whole mynd vppon them though we were the sharpestwitted and finestheaded in the worlde But yet Iob expresseth further what the excellencie and woorthinesse of the Soule is when he sayeth Thou haste giuen mee life and grace and thy visitation hath preserued my Soule VVhen hee sayeth thou haste gyuen mee life he sheweth that the body were nothing no though it haue so goodly and wonderfull woorkmanship in it if it had not the liuelinesse that is shed into it Forsomuch then as God hath quickened vs therin he hath vttered his great goodnesse and we ought to glorifie him the more therein and to acknowledge ourselues bound vnto him beyond all measure True it is that wee haue muche more in vs than common life and if there were no more but that same mouing it were much of it selfe Let vs behold the brute beastes It is a great matter to say beholde a beaste shall come of seede that is too saye of corruption and although it haue not that which is in man I meane euen as touching the bodie yet hathe God put this mouingnesse into it VVee see that in the nourishment of beastes when they haue eaten grasse the same turneth into bloud into milke and into fleshe and afterward when the beastes bee killed they feede vs likewise VVhen we behold all these things euen that verie Beastlife as a man may terme it beare witnesse of Gods most excellent power and wisedome But there is much more in men than life And that is the cause why Iob sayeth expresly that God had giuen him life and grace For heereby he doth vs to wit that the life of men is matched with vnderstanding and reason And therefore it is saide in the first chapter of Saint Iohn That life was the lighte of men VVhen Iohn declareth that all thinges are quickened by the worde of God and that the sayde externall wisedome whiche is in God is the welspring of life and power hee sheweth that men haue not onely life so as they can eate and drinke but sayeth hee there is also a light shining in them By this worde light hee meeneth that the image of God is imprinted in
whiche was in him was buryed before God so as it should not be layd to his charge S. Paule then misliketh not his life as a man that stomaked at it and were impacient neyther doth hee caste himselfe into suche outrage as to checke against God but cleane contrariwise he yeldeth himselfe vnto Gods good will. He contenteth himselfe in that God layeth not the euill to his charge and in that he holdeth him vp with a strong hande that hee bee not vanquished by Sathan nor by synne And euen so ought we to do but we do it not Thus ye see how it may bee lawfull for vs to hate this present lyfe bycause say 1 that God holdeth vs in the bondage of sinne And againe it be houeth vs to hold this measure of languishing vnder Gods hande so long as it shall please him too holde vs in this worlde knowing that it ought to suffise vs that he is neere at hand with vs to helpe vs at our nede But wheras Iob sayeth I would I had not bene borne or that I had bene caryed from my mothers wombe to my graue it is an inordinate maner of speache and although he rested not vpon that poynt for a doo â–ª yet hee offended god And here ye see good cause to marke well that which is sayd here For we shall neuer keepe any measure and euen hande in hating this present life except we consider how it is gyuen vs of God too the ende too make vs passe further by making vs too feele his fatherly loue This present lyfe is a witness that God by shewing himselfe good towardes vs doth alreadie warrant vs that whiche wee see not yet namely the immortall glorie which he hath layde vp for vs But wee thinke not of that wee couet not to liue for that â–ª wee passe not for seruing of God nor too doe as is shewed vs in the examples of the holy fathers namely I will lyue to sette foorthe the prayse of the Lorde â–ª I will lyue to come to the temple to magnifie â—ny god VVee haue not that regarde with vs and no maruell at all for wee bee vtterly corrupted and haue forgotten the excellencie of oure firste creation â–ª VVhat then â–ª Oure desiring too lyue is through a brutishe affection too bee at our owne ease to eate and drinke and to fulfill our owne Justes according as euerie mannes complexion leadeth him Lo howe men are straitened in themselues without hauing eye vnto God and it is a poynt of vtter wickednesse if our beeyng weerie to lyue bee but bycause wee liue not at our owne ease â–ª It is not for that wee bee heere hild in sinne but bicause God pleaseth vs not bycause we haue not what so euer our flesh desireth For we could finde in our harts that God should bee subiect to vs and bicause he will not be ourvnderling so as things fall out cleane contrarie beholde it greeueth vs stingeth vs and tormenteth vs and wee caste foorthe oure choler euery where And therefore so muche the more must we marke this lesson whiche is that wee muste honor this present lyfe bycause God hath set vs in it to the intent it should be as a recorde to vs that he taketh vs for his children will bee oure father And secondly that wee so consider what is in our selues namely that wee bee corrupted in Adam as wee are alwayes hilde there as Satans prisoners and ceasse not to do euill vpon the knowledge whereof we must eueÌ„ in the midst of our weerinesse prouoke our selues with a good holy affection to returne alwayes vnto God assuring our selues that he will remedie al our inconueniences that when he hath once made vs feele his satherly loue hee will continually increase his gracious giftes more and more and throughly bring too passe that which he hath begonne How beit forasmuche as wee bee so sore inclined to repine agaynst God let vs be well ware that we haue his benefites alwayes throughly printed in our minde that wee fall not intoo the temptation that is spoken of heere which is too wishe that wee had neuer had life True it is that it were better for the castawayes to haue bene borne deade or too haue bene swallowed vp into the earth or that they had neuer bene begotten as our Lorde Iesus Christ speaketh of Iudas But yet in the meane whyle wee muste holde this rule that the lyfe of man is in it selfe so precious and noble a gifte of God as it deserueth well to bee had in estimation For wee muste alwayes come backe to this poynte that God neuer createth man but hee imprinteth his image in him True it is that this image is defaced neuerthelesse as in respect of the order of nature the goodnesse of God taketh alwayes the vpper hande and ought to haue suche preferment and preheminence among vs as too magnifie and acknowledge the same accordingly Nowe lette vs come to that whiche Iob addeth Hee sayeth that if he had bene carryed away after that sorte from his mothers wombâ— too his graue no eye had seene him That is yet one other vnthankfulnesse For this life ought too bee well lyked of not onely bycause euery of vs knoweth vpon what condition and to what ende he was created but also bicause God oughte too bee glorified in vs VVhen wee looke vpon a creature whome God hath sente into the worlde haue wee not therein as it were a mirroure of his goodnesse Then as often as we may beholde a man with our eyes we must make the same to serue vs to glorifie God in that behalfe But Iob woulde haue beene deade at the first dashe and that was as much as to darken Gods glorie whiche thing was not without a smacke of vnthankfulnesse And so wee see howe hee ouershotte himselfe in all things and that hee hilde not the measure which hee oughte too haue doone and therefore haue we the more cause too bee well aduised For if this temptation befell vntoo suche a man as hee was howe muche more shall wee bee caryed awaye beeyng so frayle as wee bee Immediately hee sayeth O that God woulde withdrawe his hande from mee and gette him awaye a whyle that I myght haue some respite before I go downe intoo the darke countrey intoo the shadowe of deathe where is nothing but confusion VVe see heere howe Iob is still caryed awaye that is to witte bycause Gods iudgemente laye sore vppon him And this is it that I sayde afore namely that he not onelye felte the bodily aduersities as euerie of vs shall seele them but that his chiefe greefe was that God was agaynst him as if hee had beene at deadly fewd with him Thus yee see what did pinch Iob with suche distresse and what tormented him in suche wise as hee was not so pacient as was requisite To bee short when God bringeth vs too these spirituall battelles then doth hee prooue vs and trie vs too the quicke And it is
no further knowledge but of oure sinnes and of Gods iustice wee muste bee fayne too rest there So then we must not thinke it straunge that Iob speaking of death should say that men go into a darke coast where there is nothing but darknesse and disorder And why so For hee matcheth sinne and Gods curse togither with death and so long as God holdeth him locked vp in distresse there is as it were a certayne hartburning so as he seeketh not the meane of grace which is the true remedy to shew vs that there is light euen in death and some order also in darknesse how darke soeuer it be bycause that after we haue once bin brought to dust wee shall bee rayzed vp agayne Iob perceyued not this And why Bycause it behooued God first too make hym feele hys sharpe and sore rigoure and afterwarde to comfort hym againe And it is a text whiche wee ought too marke well For if wee mynde too receyue the grace that God giueth vs and offereth too vs continually in oure Lorde Iesus Christe wee must first feele what wee oure selues are and in what plight wee bee Are wee desyrous I say too taste what the heauenly lyfe is Firste wee muste knowe too what ende wee bee borne yea euen according as wee bee sinners in Adam And in good sooth it is not without cause that Sainct Paule sayeth that that whiche is corruptible goeth formost For hee speaketh not onely of the order that God holdeth in nature but also of that whiche it behoueth vs too consider on oure part Therefore wee muste vnderstande that although wee bee borne into this worlde and be as noble and excellent creatures of God as any can bee Yet notwithstanding by meanes of sinne death hath as it were abolished and razed out that noblenesse in so muche that God misliketh vs and disclaymeth vs as though hys hande had not fashioned vs bycause we bee disfigured and the Deuill hath sette his markes and stampe vppon vs and furthermore beeing subiect too the cursse that was pronounced vppon Adam wee are as good as banished oute of the whole worlde so as there is neyther heauen nor earthe but it abhorreth vs This say I is the thing that wee haue too marke in our selues But if wee enter intoo that battell it is certaine that wee shall be confounded vtterly Yee see that the cause why men stande so muche in their owne conceyte is for that they cannot bethinke them of Gods iustice as they ought too doo But yet must wee come too that poynt Howbeeit when wee shall haue considered howe wretched oure lyfe is and that death is yet more wretched bycause it is the greate gulfe that serueth too shewe vs of what importance the cursse is which God pronounced against vs with his owne mouth I say when we shall haue considered that we must also beware that wee be not vtterly swallowed vp of heauinesse And what remedie is there The remedie is to turne oure eyes too our Lorde Iesus Christ For the meane whereby God inlighteneth vs in the middes of darkenesse is howe oure Lorde Iesus Christ offereth himselfe vnto vs in whome we haue the true daysunne of rightuousnesse Nowe then if wee haue that regarde with vs no death can be dreadfull vnto vs And heere ye see why Dauid sayeth that Gods sheepehooke shall comfort him in the shadow of death and in the darknesse VVhen as hee speaketh of Gods sheepehooke he meaneth that hee shall bee afraid of nothing so long as God sheweth himselfe a shepeheard towards him And how should he shew himselfe a sheepherd but in the person of our Lord Iesus Christ So then let vs first consider of what minde Iob speaketh heere Hee knoweth that if men be considered in themselues it is their verye nature to haue nothing else but all manner of confusion both in their life and in their death Howbeeit seeyng wee haue the sonne of God although our state seeme neuer so wretched insomuch that wee bee but as poore woormes subiect too corruption and rottennesse yet come wee too the tasting of the benefite whiche God gaue vs when hee made light to issue out of the middes of darknesse according as it is sayde in the creation of the worlde that God turned the darknesse intoo light Seeyng wee knowe this wee haue too reioyce in that by the meanes of his onely sonne hee hath caused hys goodnesse and grace to shine foorth in our death yea euen more than in our lyfe For when it seemeth that we shoulde enter intoo the dungeons and gulfes of hell Then dooth God open vs the gate of his kingdome and euen then hee maketh vs too enter intoo the dwelling place whereoutof wee bee nowe after a sort banished And Christ inlightneth vs not onely in deathe to the intent that the darknesse whiche is there shoulde not darken vs and quite ouerwhelme vs but also in our life Thys present worlde as the Scripture telleth vs is full of darknesse and wee bee poore blind soules in it and yet in the meane whyle Iesus Christ cesseth not to inlighten vs by hys Gospell VVee haue the lawe and the Prophetes which are as burning Cressettes too vs And wee haue the Gospell whiche is yet a farre greater light yea euen as it were the light of high noone Yee see then howe oure Lorde Iesus Christe will bee a sufficient light for vs both in lyfe and deathe so wee looke vnto him But as I haue touched heeretofore wee must first feele what disorder and confuzion enuironeth vs round aboute vntill suche time as Iesus Christ haue reached vs hys hand Furthermore when Iesus Christ hath inlightned vs so as we shall haue walked in hope of the euerlasting lyfe while we be in this world although God take vs hence and death before our eyes yet let vs not therefore ceasse to call vpon God and to tarie his leysure till he comfort our soules in his owne Kingdome For they be alwais incombered and haue not their perfect ioy so long as they dwell in our bodies and till that God take them vp to himselfe for a doo True it is that if we thinke vpon death alone by it selfe without lifting vp our selues any higher God may now and then bring vs to the same point that he brought Iob. Iob had both faith and hope of the euerlasting life and yet for a little while he was ouerraught with such a feare as he conceyued nothing else in death but all confuzion and disorder For when he looked to his graue he saw hell open to swallow him vp And the hauing of suche conceytes greeued Iob muche more than all the torments that he coulde indure in his body But like as God did plucke him out in the end and gyue him victory against such temptations so will he do to vs likewise Neuerthelesse we be warned heereby that wee had neede to walke warely praying our good God that when it shall please him to call vs to account in
as concerning the secretes that are hid from vs men must learne to vse modestie in them To be short our wisedome must be to herken vnto God and to follow simply that which he sayeth without going any further There are say I two things wherein the true wisedome of men cōsisteth That is to say To heare God speake and without gainesaying to follow whatsoeuer is conteyned in his woord so as the same may haue authoritie to make vs feare God and too humble our selues vnder him Lo heere a good meane to become wise But lyke as it behoueth vs too obey God and to follow that which he sheweth vs so also must we not desire to know more than is conteined in his word For when men wil needes be wise against God they become starke mad VVe see what befel to our forefather Adam yea euē in the time that he was most pure soūd being created after the image of God when he was in far more excellent and noble state than men be now adayes for the image of God is so darkned in vs as there is no more light nor almost aught els than darkenesse in vs Adam could not content himselfe with that state but was desirous to haue a higher perfection and whereinto is he falne Into so foule a sinke as we ought henceforth to be ashamed of our state Now I pray you if we climbe still to the saide highnesse wherwith Adam was tempted and the wretchednesse where into we are falne or rather tumbled cannot meeken vs must we not bee punished double Therefore lette vs learne not to couet to know more than God sheweth vs as I haue sayd alreadye Yet notwithstanding let vs not ceasse to searche the secretes that are conteined in the holy Scripture nother let vs do as the Papists do who say that their forbearing to know autht is bicause the doctrine of the holy Scripture cannot be throughly comprehended of all men and bicause men are in great daūger to be intangled in many errours and heresies and bycause they see how all the confusednesse of the world springeth of this that men are caried away with a fonde desire of knowledge as they terme it and haue not the modestie to content themselues wyth an ouerwrapped faith of beleeuing simply whatsoeuer is hilde by the holy Church It seemeth at the first blushe that this hath some colour and yet all is but crused blasphemie against god And why for as I haue sayde alreadye although the doctrine that is in the Lawe and the Gospell be so high as our mindes are not able to reache vnto yet hath not God published his Law in vaine neyther is it for naught that he hath cōmaunded his Gospell to be preched to al creatures yea euen to the ignorantest sorte for he disclozeth himselfe there after so louing and gentle a fashion as there is no man but hee may be familiarly acquaynted with that whiche is shewed there So then let vs not be vnthankfull to our God let vs not accuse him to haue spoken out of the bottome of a bottle For he protesteth by hys Prophet Esay that he calleth vs not to him in vayne and that he hath not spoken in huddermudder but that his voyce soundeth lowd cleere so as it ought to be heard of all men and all of vs ought to receyue it Then sith the cace standeth so let vs hardily study Gods worde let vs apply all our wittes therevnto and our labour shall not be vnprofitable And furthermore let vs vse the sayd sobernesse that I haue spoken of And heere ye may see why S. Paule meening to correct the foolishe and rashe curiositie that is in men ▪ sheweth them whereto they ought to apply themselues that is to wit to knowe throughly what the loue is which God hath shewed vs in our Lord Iesus Christ so as wee neede to do nothing els all our life long than to seeke diligently the sayde grace that is shewed vs in our Lord Iesus Christ as how wee bee rescued from Satanstyrannie and set free from the bondage of sinne and death howe that whereas wee were vtterly damned by nature and wretched and lothely sinners before God wee be now become rightuous before him so 〈…〉 he receyueth vs and liketh well of vs Howe we be gouerned by his holy spirite to the ende wee should fight against the lustes of our owne fleshe and howe wee bee reserued vnder his hande and protection so that althoughe the Diuell practyze too ouerthrowe vs euery minute of an houre yet wee maye be able to driue him backe bycause we be in the sheepefolde and keeping of the good sheepeherd Jesus Christe who hath promised that he will not suffer any of them to perish whome the father hath put into his hande Therefore let vs get the knowledge of these things and further also how we ought continually to preace vnto God how it is lawfull for vs to call vpon him with open mouthe bycause he hath giuen vs a mediator who maketh vs way vnto him and howe that Iesus Christe beareth worde for vs so as God dothe out of all doubt heare vs when wee praye to him in Christes name If we knowe these things well then is our tyme well bestowed For this cause S. Paule addeth what is oure heygth our depthe and oure bredth and to be short he willeth men to behold howe they maye bee perfectly wyse namely by knowing thorowly the grace that is vttered and wrought vnto them in our Lorde Iesus Christe Heerewithall let vs learne to knowe that we must not indeuer to clymbe so high as to vnderstand what the wisedome of God is in it selfe For it is a deepe gulfe and who is hee that can attayne to it Let vs be sure that all our strength will come shorte of it Therefore men must humble themselues And so lette vs beare in mynde what S. Paule sayeth to vs namely that when we shall haue styed vp aloft aboue the heauens we shall not atteyne to knowe aught else than the fatherly loue of oure God assuring our selues that therein wee shall haue the perfection of all wisdome whiche shall stretch out it selfe high and deepe farre and wyde and on all sides In these wordes S. Paule taunteth these curious heades that are fisking here and there desirous to stye vp aloft and to sinke down low beneath and to search things ouer and ouer and yet in the meane whyle there is nothing but vanitie in them and the nimbler they bee the lesse surenesse and firmenesse is there in them S. Paule therefore checketh men for making their discourses so sondly and therewithall sheweth them that if they were giuen too the holding of that whiche is for their profite they would content themselues with that which is shewed them simply in the Scripture And heere yee see also why Moyses after he had published the lawe sayeth Aske no mo questions saying who is he that shall climbe into heauen who is he that
reasons to defende himselfe withall that he shall be quitte before God if he may haue leaue to plead his cace And he pleadeth not before men for he had to deale with deafe eares but he would haue those to whom he speaketh to holde their peace and to heare what hee shall debate and too wayte for the ende and issue of that which shall be vttered of god VVee see then what the summe of his intent is that is to wit he ment to say that he should bee quit if he myght haue leaue and libertie to debate his cace And wherevpon dependeth this VVee must call to mynde what hath beene declared afore that is to witte the two sortes of Gods rightuousnesse That God will sometimes iudge men by his lawe for there he hath giuen vs a ryghtuousnesse whiche is throughlye knowne and apparant vnto vs God doth as it were enter into couenaunt with vs when he giueth vs this rule marke howe I will haue men to liue hee that doth not all these things cursed be hee and who so euer performeth my law shall liue Seing then that our Lord hath so certifyed vs of his will hee hath shewed vs a rightuousnesse that is altogither apparant But if he should iudge vs therafter we should be fayne to enter into an account and to to examine our life by euery commaundement and too thinke with our selues Go too wherein hast thou doone amisse Behold thy God requireth such a thing hast thou performed it No then thou seest wherin thou art faultie Marke I say how we shall be condemned by the law Likewise on the contrarie part if we knowe ourselues to haue fulfilled Gods law which is vnpossible but I admit it were so I say when a man trieth his works throughly if he finde that his life hath bin conformable to Gods law then is hee iustified after the rightuousnesse that is apparant and knowne to vs But yet for all this Iob hath protested heretofore that there is a higher rightuousnesse in God whereby hee could condemne euen the Angelles VVherefore is that For although God allowe a mans life when it is throughly framed according to his lawe yet is not he bound thereby neyther is it as much to saye as we owe him no more seruice and that he should hold vs acquit For if we compare the perfection that is in God with the perfection that is in the creature what wil come of it The Sunne may be darkned though it giue light to al the world that is to say ther is nothing that can suffize or satisfie that matter So then let vs marke well that whē so euer God listeth to iudge vs by his lawe although wee know no euill nor vice in our selues yet should wee not bee rightuous for all that But let vs come to that which Iob sayth VVhen so euer I shall haue leaue to plead my cace sayth he and to lay forth my matter in order and to alledge all my reasons I knowe that I shall then be iustified That is to say If God would iudge me but according to his lawe and that I might answere to shewe what my life hath bene then should I be iustifyed But I haue told you that this is impossible For there needes none other proofe to shew that al men are cursed and damned then that God sayth that whosoeuer performeth not all these things shall bee accursed VVhen S. Paule goeth about to proue that no man shall be iustified by the deedes of the lawe but that we be all giltie before God so as all mouthes must bee stopped hee alledgeth the same sentence Yea But doth it follow therevpon that we are all damned VVee must looke whether we do Gods lawe or no. And S. Paule presuppeseth that wee do it not that is to say that there is none whiche dischargeth his dutie but all of vs are farre off from it So then what meeneth Iob to say that hee shall be iustified if God would admit him to stand to his defence as if God had not wherof to accuse him or that he were not faultie in any thing And we knowe that in so much as hee was a mortall man hee was clothed with many infirmities and sinnes How then doth hee meene that hee could be quit First of all wee must call to mynde what hath bene touched heretofore namely that Iob looketh not simply at his own deseruing nor what he is of himselfe but at Gods intent in scourging him As howe VVee haue seene that God findeth sinnes in vs that are worthy to bee punished Go to hee beareth with them and forgiueth them and yet in the meane while he will afflict vs for some other cause as befell vnto Iob. True it is that he was a wretched sinner that God according to his lawe might haue punished him extremely but yet notwithstanding he had no suche respect VVe haue seene afore that God punished not Iobs sinnes as of set purpose to punishe him as if he should say I will punish this man bicause hee hath deserued it or bycause he hath liued naughtily No God had no such respect with him VVhat then He intended that Iob should be a mirrour to all men to the end that when we beholde him we may haue occasion to humble ourselues knowing that Gods hande is too heauie for vs to beare also considering our own frailtie and that according to his secret and incomprehensible iustice hee might handle vs a hundred thousand times roughlier than he doth therwithall also haue an eye to the pacientnesse of the man God then ment to vse Iob to all these matters and so we see that his intent was not to punish him And that is the cause why Iob saith that if he had leaue to speake and to open his cace at large he should be found rightuous according to Gods intent that is to say as in respect of the present affliction that he endured God should not find any iniquitie in him in that behalfe but contrariwise allow him for one of his seruants But Iob in so saying reiecteth not the forgiuenesse of sinnes wherevpon all our rightuousnesse is founded VVe say that men are made rightuous by only faith bycause wee are damned in our workes this is true and bring all damnation and cursednesse before God and therefore must all of vs abyde shame and confuzion For this cause it standeth vs in hande to borrowe a rightuousnesse that God maye like and allowe which thing is done when our Lord Iesus Christ clotheth vs with his owne rightuousnesse and the same is allowed vs before god Ye see then that we become rightuous by fayth bycause we bee clenzed and scoured from our sinnes in the death and passion of oure Lorde Iesus Christe And in the meane time God guideth vs by his holy spirit and guiding vs accepteth the seruice that we yeelde him that is to say he accepteth the goodnesse which hee hath put into vs For there is not so much as
heady frantâ—knesse that is in them For else what will become of it we see what hath happened to Iob that holy man the mirrour of pacience who persisted in the mynd to obey God and yet notwithstanding it is to be seene that there was such a violence intermedled with it as he fell to rushing in such wyse as he wist not where he was So much the more then ought wee to praye hartely vnto God to rule our passions when we see them so vnruly as we bee not able to weeld them and that he will represse them in such wise as they may not come to lift vp themselues against him Furthermore if we haue hapned now and theÌ„ to ouershoot ourselues so as we haue passed our bounds and not hearkned vnto God let vs not bee discouraged therefore for there is a remedy for it which is to pray vnto God that he will bring vs vnto reason agayne And moreouer let vs kindle againe the fyre that is going out that is to say wheÌ„ we see that good conscieÌ„ce is as it were falne a sleepe in vs and in manner choked so as we haue not so muche as one sparke of lyght but are as people confounded I saye when wee perceyue that let vs labour to come to reason againe that wee may say where art thou thou wretched creature Thou seest that thou flingest thy selfe here as it were at auenture yea euen against thy God and that there is no witte in thy wordes Therefore it standeth thee on hand to restrein thy self by measuring of passions whiche are ouer vehement and excessiue in thee Lo howe it behooueth vs to come backe vnto reason when we find ourselues so dismayde as wee knowe not what wee say and let vs assure our selues that that is the thing whereby wee must bethinke our selues more neerely that we may absteyne from such excessiue speeches as wee see Iob hath vttered heere yea euen without aduisement Then let vs learne to moderate our passions in such wise as wee may desire nothing but that God will giue vs the grace to take such taste of his goodnesse and mercie that although it seeme that we should be confounded yet we may not ceasse to reioyce and to rest ourselues vppon his goodnesse that wee may glory in him euen in the middes of our afflictions But lette vs cast our selues downe before the sight of our good God with acknowledgment of our sinnes praying him to make vs perceyue them better and to make all men foreward and willing to come yeeld themselues vnto him and that when we shall appeere before his iudgement seate we may not come with other condicion than first of all to be our owne iudges if we will be quit at hys hand and be receyued vnto his fauour and infinite mercie which he hath shewed vs in our Lord Iesus Christ and that whensoeuer he scourgeth vs hee will so assuage the smart of his roddes as we may know how that his chastizing of vs is to our profit and that by meanes thereof we may be the more stirred vp to turne agayne vnto him and to strengthen ourselues more and more in his goodnes euen til we be come to the place of rest where we shal fully inioy his fauour and graciouse giftes which we possesse as now but by hope That it may please him to grant this grace not only to vs but also to all people c. The .lij. Sermon which is the fourth vpon the .xiij. Chapter 23 Hovv many siâ—nes and iniquities haue Iâ—shevv me my misdeede and my transgression 24 VVhy doest thou hide thy face and take me for thine enimie 25 Doest not thou follovv after a broken leafe doest not thou persecute drie stubble 26 Thou vvritest bitternesse against me and makest me to possesse the sinnes of my youth 27 Thou lockest my feete in the stocks that I cannot scape and thou printest them in the soles of my feeete 28 So shall he rotte as an old tree and as a garment that is motheaten HEeretofore Iob declared a thing that is very true as I touched yesterday whiche is that when God scourgeth vs and we see no reason why if wee should go to law with him for euery poynte that we could lay for our selues he could lay an infinite number against vs so as we shuld be put to confusion I meane euen the rightuousest men that are And this is true also that although we seeme not to bee faultie by the law and common rule yet must God be acknowledged and declared to be righteouse and that wee shall reape nothing but shame when wee haue pleaded neuer so wel for ourselues And this dependeth still vpon that which was haÌ„dled yesterday that is to wit that God hath a secrete righteousnesse aboue that whych is knowen vnto vs as it is declared to vs in his law For if the very Angels wer examined by that righteousnes they shuld be condemned ther is no creature be it neuer so pure that is able to satisfie that And this is it that Iob pursueth a new For he sayth Shew me my misdeedes and mine iniquities how much I haue sinned and transgressed True it is that heere he confesseth that forsomuch as he is scourged by Gods hande it behoueth him to humble himselfe howbeit that hee cannot paciently indure that God shoulde scourge him without shewing him the reason why And that is the thing wherein he faulted For if God make vs perceiue our sinnes and that wee see as it were with oure eyes that Gods punishing of vs is bicause we haue offended him in such manner and such it is so much more and therein he doth vs great grace at leastwise if we haue the wit and discretion to condemne our selues that wee may aske him forgiuenesse But if we be hardened what are we the better for the knowing of our sinnes Notwithstanding if God holde vs imprisoned when wee bee beaten with his roddes so as the stripes be hard for vs too beare and we know not what hee intendeth nor for what cause he scourgeth vs after that manner yet must we not murmure but cast downe our countenance and say Lorde I will tarrie thy leysure till thou shew me what is the ende of this affliction True it is that we may wel wish it would please God to make vs perceiue what his meening is that when we know his will we might profit by it it is lawfull ynough for vs to make such a request But yet therewithall we must haue the myldnesse to hold our tungs vntill it please him to shew vs more at large that which is vnknowne to vs VVell then that we may fare the better by this sentence let vs marke that Iob perceyued how it was God that scourged him Marke that for one special point Secondly he was fully perswaded that hee should not amend his cace by pleading against God and furthermore also he knew that God scourged him not after the ordinarie manner as he is
see the vnquietnesse that beginneth to martir men But is a man come to fiftie yeeres old It may be sayde that deathe is seene too summon them dayly Although there were no diseases at all to assayle vs yet it is well seene that we draw neere our ende Is a man come too fourescore yeeres It is seene that his graue is at hande so as in a manner hee is no more alyue For it wyll greeue a man to see himselfe vnmeete for the world hee seeth that hee is a burthen and it brings many troubles and if he be combersome to others hee is more combersome to hymselfe Therefore it is not for nought that this is told vs And why for as I haue earst sayde wee set more by one yeere in this worlde than wee ought too doo by a hundred and agayne wee consider not howe oure lyfe is misguided when it is not put to the true vse of of it So muche the more then standeth it vs in hande to bethinke vs well of suche sayings and warnings that is to witte that man borne of woman is of a very shorte and flightfull lyfe But for the better conceyuing of this shortnesse we must also match it with the troubles that are in it For put cace that our life were farre longer what cause haue we to like so well of it seeing we be so vexed in it VVhy do we not rather come to the seeking of the rest that is prepared for vs in heauen And heerewithall we haue further to marke from whence these troubles come vpon vs that is to witte from our owne naughtie affections For if wee were troubled but by other folks and in the meane while were at rest in ourselues yea verely at true rest we might well complayne of our disquietnesse that this present life had not his free course and that it went not in his owne pace But forasmuch as euery man is a hangman to himselfe as I haue sayd already and our owne lusts passions and desires are the cause of our vnquietnesse and incomberance to whome or against whome shall we make oure complaint Then let vs learne that when we haue considered all well we must not blame God nor commence action against him but only find fault with ourselues For the finall poynt whervnto we must come is to know the shortnesse of our life and to bee abashed at it when wee thinke thereof But this is yet better expressed in that which foloweth when he sayth who is he that is pure or how can that thing be cleane which commeth of vncleannesse or filthinesse By this saying we bee admonished that all the miseries which we indure proceede of the coruption of mans nature And for the better comprehending of this doctrine let vs note that when there is any speaking of mā or of that whiche is in him the question concerneth not Gods worke or creation for Adam was created another manner of one than we be at this day VVe be falne from the state wherein God had set Adam and all mankinde in Adams persone Adam was created after the image of god and endewed with excellent giftes of grace yea and vnsubiect to death And what importeth that image of God A perfectnesse a rightuousnesse and a soundnesse wherethrough God vttered his great riches so that in effect mā was as a mirrour of the excellent glory that shyneth fully in god But by sin we be bereft of all gifts of grace banished out of the kingdome of god And bycause he hath forsaken vs we are also destitute of life whereof he is the fountayne and welspring For wherein lyeth the fulnesse of al good things but only in God Then must we needes conclude that being cut off from him wee bee left in all miserie yea and euen in death But say I this proceedeth not of our creation but of that wee be destitute of the benefite that God had giuen vs and hencefoorth haue it not any more And how are we bereft of it By sin Here a man mighte moue a question It seemeth that Iobs meening is that the cause of our vnbeleefe of all the sinnes and vices that are in vs is bycause wee come and descend of Adams race and we come not of Adam but as concerning our body VVhere doth sinne dwell where hath he his proper seate In the Soule But there is no shew of reason that means soules also should come of the race line of Adam Therefore it seemeth that Iob reasoneth not aright But we haue to marke that like as God created all mankind after his owne image in the person of Adam euē so also through Adams sin not only Adam himselfe but consequently also all his ofspring were depriued and shet out from the grace that had bin bestowed vpon him And whereof commeth that Bycause wee were all inclosed within his persone according to the will of god VVee must not heere dispute by naturall reason to knowe whether it be so or no. It behoueth vs to know that it was Gods will to giue that to our first father which he would haue vs to be and when he tooke the same from him we also were in the same ruine and confuzion with him Then let vs haue an eye too this ordinance of God let vs settle ourselues therevpon and let vs not beleeue our own wit and imagination Thus yee see shortly what we haue too beare away True it is that this matter might bee dilated more at large but it is ynough for vs too vnderstande the cheefe poynt in two or three words which is to mind the thing that is conteyned here namely that it is no maruell though men be full of vncleannesse and that there is nothing in them but filthinesse And why For they be taken out of a corrupt lump and therefore there is not so much as one that is otherwise True it is that although Iesus Christ was very man yet was he exempted from all our vncleannesse but that was bycause he was conceuyed by the holy Ghost God ordeyned peculiarly that oure Lord Iesus Christe should bee conceyued by power from aboue And why To the end that Adams vncleannesse might not light into hym nor hee bee defiled therewith But when that wee be conceiued forasmuch as it is by the common order of mans nature we be subiect too the said corruption It is not possible to find any one mortall wight that is not full of all vnrighteousnesse sauing only our Lord Iesus Christ And why For let vs marke from whence we come So then wee haue to call to rememberance what hath bin touched that is too witte in what wise wee ought to alledge vntoo God the shortnesse of our life and the miseries wherevnto the same is subiecte which is to the end he shuld haue pitie vpon vs and not to murmure against him Howbeit therewithall we must also mislike of our owne life And that is it that I haue touched already namely that if we wist well
seeing man is ordeyned too sinne seeyng hee is misframed by nature seeyng there is nothing but ignorance in him seeing hee is altogither rebellious agaynste God what can the poore creature doo Is it meete that God shoulde there vpon condemne vs For certesse although wee bee so wretched yet is that no shifte for vs but it rather serueth too inhaunce oure euill VVhen Sainct Paule sayeth that we be naturally the children of wrath me oneth hee too cleere men that they myghte haue a good cace to Godward and that our sinnes might not bee layde too our charge bicause wee haue the roote of them in oure owne nature Sainct Paule meeneth no such thing but sayth it is to the end that all fleshe shoulde bee confounded and all mouthes stopped before god Yee see then to what poynte we muste come as oft as we speake of originall sinne namely we muste from day to day enter into the examination of our selues to knowe that wee haue offended God so many wayes as wee haue deserued to dye for it and therevpon too say Alas when wee haue gathered togither all the saultes that we know of yet are there an infinite sort beside For it is impossible that men shoulde call to minde the hundreth parte of the offences that they haue committed againste god And yet besides all this we be borne in sinne yea we be soked in it behold we be sinners before God before we haue any discretion VVhē we be think vs of this we shall haue cause why to hūble our selues to yeelde all glory vnto god VVhē Iob saith who is hee that can make a pure cleane thing to come out of vncleannesse thereby he sheweth that mē are starke mad whē they beare themselues in hād that they be pure cleane Thē let vs beare in mind that as in respect of oure selues there remaineth nothing for vs but cōfusion decay bicause we bee so ouerloden with sinne vices that God might rightly cast vs away yet neuerthelesse that forsomuch as hee chalengeth to himselfe the office of washing clensing vs from all our spottes we must resort to him for refuge specially bycause he hath giuen vs our Lord Iesus Christ who hath al cleannesse in him God seeing vs de filed and stayned and that the way was ouerlōg high for vs to come to him hath voutsafed to giue vs suche a holines in Iesus Christ that if we can once wash our selues in his bloud wee shall become pure and cleane from all oure filthinesse VVhen we once know what lump we come of that there is nothing but vncleannesse bothe in oure bodyes and in oure minds Let vs pray our Lorde Iesus Christ to voutsafe to rince vs with his bloud and to sheade out those his cleere waters vpon vs wherof Ezechiel speaketh that is to wit That by the holy Ghost which was giuen vnto him in all fulnesse we may be washed frō day to day as in the ende we may come to the purenesse which hee hath promised vs And now we haue need of a double clēsing The one is that God should forgiue our faults that is the washing away of our spottes The other is that he should renew vs by his holy spirite clenze vs frō all our wicked affections and lusts Hath he done so for one day He muste be faine to cōtinue it all our life long vntill he haue brought vs to the perfection which we long for and shew vs that our hoping hath not bin for nought and that we shall not bee disappoynted of oure longing conditionally that we haue wayted for it as he requireth But let vs fall downe in the presence of our good God with acknowledgemē of our sinnes praying him to make vs so to feele them as we may know how great neede we haue to flee to his mercy and that whē he shal haue made vs to feele his goodnesse in the middes of our afflictions we may not desire to liue in this world saue only to glorify his name And so let vs all say Almighty God oure heauenly father wee acknowledge confesse according to the truth that we be not worthy to lift vp our eyes to heauen to present our selues before thee nor to presume so farre as that our prayers should be c. The .liiij. Sermon which is the second vpon the .xiiij. Chapter 5 Are not his dayes limited is not the number of his moneths in thee Hast not thou made an ordinance vvhich hee shall not passe 6 Turne thee avvaye from him and lette him bee at reste tyll his desired day come as the daye of a hireling 7 For there is hope in a tree that is cut dovvne that it shall spring agayne and that his impes vvill grovve vp agayne 8 Although his roote bee vvaxed olde and that his body bee seared and deade 9 Yet vvill hee spring agayne by force of vvater and then vvill hee spred foorth as a plant 10 But if a man fayle so as hee dye he commeth no more 11 Like as if the vvaters shoulde shrinke out of the Sea and that a riuer should passe avvay 12 Euen so men rise not agayne till there be no more any heauen they thinke not of it nother doe they rise agayne out of their sleepe YEsterday wee sawe the request that Iob made by reason of the ficklenesse of mans life The sum whereof was that for asmuch as man is so fraile and flightfull a creature it seemeth not reasonable that God should pursue him with such rigour vtter his force so against him And as we haue seene afore he declareth that the life is not so short but it is much more miserable men are as it were in cōtinual torments in it But now he addeth further that God hath the life of man in his hande hath limited it a tearme whiche cannot bee passed If a man lyued but for a fewe dayes and that God hath not ordeined it yet might a mā say well God is displeased and therfore he cannot abyde that a little tyme shoulde passe withoute punishing them that haue doone amisse But seeyng hee hath foreordeyned that wee shoulde liue and all at his pleasure and determination and seeing he hath poynted the laste instante of our life and will haue vs to come to the same seeyng it is so saith Iob that he cannot indure that a man should finishe his course and come to his dayes ende as dooth a hireling why doth hee not handle me more gently And seeyng wee bee so troubled with vnquietnesse in this presente lyfe it may well be sayde that we be like a labourer that is hyred by the daye Looke vppon a labouring man see hee toyles himselfe too earne a peece of money but when his dayes woorke is at an ende hee taketh his reste hee hath his wages Euen so is it with vs all oure lyfe long bycause it is subiecte too so manye miseries wee are in hope that when that is
haue escaped Gods hand if it had bin possible For he knew well it was a far terribler matter to haue God to be his iudge than too die a hundred times And this ought to touch vs the neerer and to make vs thinke better vpon our sinnes than wee haue done to the end we may knowe that when wee shall haue indured all the miseries of the worlde it is nothing in comparison of appeering before Gods iudgemēt seate when it commeth to the yeelding vp of an account If we be but sicke a little wee cry out alas and if there happen vs any mischance men shall heare vs make complaints and yet our sinnes shall be buryed all the while and neuer come too our thought or remembrance Heereby wee shewe howe vntoward we be in iudging of things Therefore as oft as wee heare that those whiche haue bin scourged at Gods hand haue desired death and to be hidden in their graue let vs assure our selues that the same is the thing whiche we ought to feare aboue all other that is too witte that God sheweth himselfe as it were an aduersarie agaynste vs And when we be perswaded that the same is the greatest daunger that can befall vnto man wee wyll laboure by all meanes to retourne vnto him VVhen oure sinnes come to our minde Alas will wee say in what cace are we For if God shew himselfe our enemie how shall wee doe in what cace shall wee bee Then let vs preuent the matter and behold wee shall be so prouoked to seeke vnto God for grace as we shall neuer be at rest till hee bee at one with vs Thus ye see the vse wherevnto we ought to applie this lesson And wee must marke well howe hee saith I would fayue that thou baddest hidden me in the graue and that I were shut vp in it vntill sucke tyme as I were cut off Heere hee sheweth wherefore hee desireth deathe namely bycause hee felt himselfe shutte vp vnder Gods iudgement and could find no way to scape out And hereby we bee warned that our startingholes shall serue vs to no purpose in the ende and that when we haue fisked hither and thither neuer so much we must be fayne to be as it were shut vp VVe shall haue profited well for one day if we can beare this lesson in mind VVhy so for although God threaten vs neuer so much yet it is seene that there needeth not any thing to make vs beleue that we be able to shift out of it according as euerie of vs imagineth one shift or other insomuch that our hypocrisie is the cause that Gods threatnings pierce not our harts as were requisite And there is nothing that prouoketh more Gods extreeme vengeance than when hee sees that wee make none account of his wrath Lo what prouoketh him extreemely So then let vs learne by that which is sayd here that whensoeuer God listeth to pinch vs in good earnest there will be no scaping for vs neither by one meanes nor other but we must be fayne to be fast shut vp On the other side if God giue vs any respite and specially if hee shewe vs howe wee may obteyne fauour at his hande let vs vse that oportunitie It is sayde immediately I woulde that thou haddest hidden me in the graue Here it might bee demaunded And is not death a token of Gods wrath and curse Is our comming thither too any reliefe VVhat doth that boote vs Verely it seemeth too bee the vttermost extremitie and that God cannot shewe any greater rigour vpon vs than to put vs to death But Iob hath here conceyued death amisse as I haue shewed heretofore and that must we beare well in minde Hee was ouerpressed with anguish bycause God made him to feele his miserie Therevpon he bethinketh himselfe how he might bee rid of it At leastwise sayth he I should wander in the darke But as long as I beare my flesh as he sayth for a conclusion in the ende and so long as my soule is in me I am in payne I am tormented and I haue nothing but distresse If God had taken me out of this worlde I shoulde haue some case and there woulde be an ende and as hee hath sayde afore he should haue his end as the hireling whom ye see at rest when his terme is at an ende and his couenant come out Thus ye see why he desireth here too bee shet vp in his graue Furthermore let vs marke that hee knewe well ynoughe that men ceasse not too bee vnder Gods hande by dying but that they must be fayne to be iudged by him and to feele him still Iob knewe that well ynough But in the meane while he had an eye to the miserie where with he was pressed and he was as it were so fast tyed therevnto as hee thought not of all the rest Yee see then that when God persecuteth a poore sinner hee hath no further respect but to say Alas must I bee enclosed here without remedie and must my miserie encrease and I perish in the end bicause God will neuer leaue pursuing me The sinner hath no respect but of the thing that is so harde for him to beare For this cause he thought death to be nothing and that it shoulde serue him to be a salue for his sores After that maner spake Iob in desiring to be couered in his graue and to be as it were locked vp in the same And when he sayth Vntill thou bethinke thee of me and vntill thou set me a day thereby hee sheweth howe there is some feeling still euen after death howbeeit that to his seeming as he was then caryed away and rauished there shall be some respite for him to take his breath inso ▪ much that when he shail be gone out of this worlde then shall he not be in such confusion nor in so harde and heauie cace as he felt there But as I haue sayde Iob coulde not but knowe that euen after death wee haue an account to make for he sayth I will wayte in the graue vntill thou appoynt me a time to bethinke thy selfe of me This Bethinking here is nothing else but Gods calling of his creatures to iudgement But Iob was so troubled in wit and the sayde passion did so turmoyle him as he iudged not with so setled a minde as he ought to doo And why First and formost so long as we liue in this worlde what shoulde wee more desire than that God shoulde haue vs in remembrance For if he forget vs what shall become of vs Peter sayde Get thee away from mee O Lorde for I am a wretched sinner Yea but we must go the contrarie way to worke and say Lorde come neerer vs for without thy grace we be nothing So then it is very needfull that god should remember vs And how To mainteine and preserue vs so as he vpholde vs and haue pitie vpon our feeblenesse to releeue the same and to guide vs by his prouidence Ye see
aboue nature And heere ye see why I sayde that we must take holde of such chaunges that we haue assured hope of the resurrection If we doubt whether God will renue vs at the last day when we must come before him how hath God chaunged vs alreadie To what purpose doth hee now put his grace into vs To what purpose shall he haue giuen vs courage to serue him and honour him And too what purpose also shall he haue giuen vs the spirit of adoption but to assure vs of the hope we haue of the euerlasting glorie All this were to no purpose So then the chaunge that we perceyue in our selues as nowe is an infallible witnesse of the heauenly glorie which we see not yet and which is hid from vs But God giueth vs a good ernest pennie of it according as it is sayde that the holye Ghost is the ernest pennie and pledge of it And why It is bicause of the effectes For the holy Ghost is not ydle in vs but rather sheweth openly that he dwelleth in vs to make vs the children of god And we no soner be Gods children but we must by and by enforce our selues to do good workes and to followe his will. Ye see then in what wyze the faythfull ought too practize this lesson And Iob sayeth precizely That hee wyll wayte for that chaunge all the dayes of hys trauell VVhich saying is woorthie too be well marked For if we be tossed with neuer so many troubles it is not ynough vppon some good motion and affection to say nowe must wee trust in God for that is nothing vnlesse we holde out yea euen in the middes of all our incounters First of all therefore let vs marke that hope is not a dayes byrde or a monethes byrde but must continue to the ende And doubtlesse when we bee fully settled vpon Gods promises hee holdeth vs still in the same too the ende wee may not quayle euerie day but that when we haue ouerpassed some time wee maye alwayes be stablished more and more vntill God haue perfourmed the things whiche as yet are delayed to another time Ye see theÌ„ that it booteth not to haue had some good affection or to haue trusted in God except it continue so throughout And Iob hath expressed the same thing the plainlyer vnder the woorde Trauell or â—attell And why so For he meeneth that wee go not to God at our ease as we see well ynough As long as we suffer nothing we can finde in our hartes to liue still in this worlde and to prolong our life double if it were possible Our desire is then that God shoulde handle vs without greeuing vs and please vs in all respects and obey vs in all our desires See howe easily we would passe the time if wee might go but our owne pace if we might haue no temptation and that there might be no heauinesse in feare nor any suche thing else But it is sayde that we must giue attendance all our life long yea euen with fighting In these wordes All the dayes there is shewed vs that if the time linger and seeme long to vs we must not take it for an excuse to doo euill and to bee greeued and to giue ouer all in the mids of our iourney but we must continue to the end Vnder this woorde Battell or Fighting is expressed vnto vs the state of this present life which is that being but wayfarers in this world we must be faine to fight to be beseeged on all sides to be in continuall perill too bee tempted sometimes with cares sometimes with aduersities and sometime with some daunger Therefore let vs thinke vpon it Herewithall let vs vnderstande also that we must fight agaynst the lustes of our owne flesh But notwithstanding all distresses yet must we still wayt for our chaunge Thus ye see what we haue too beare away in this streyne And now for a conclusion Iob sayeth O that thou wouldest answere him that calleth to thee and that thou wouldest accept the worke of thine owne hande This serueth but for a larger declaration of the matter that we come to treate of His intent is to shewe what the chaunge is that he hath wayted for that is that God shoulde be gracious to the worke of his owne handes Surely some expounde this present streyn as God would beare down the worke of his hands But that is constreyned Therfore his meening is nothing else but that he wil quietly abide Gods leysure til he shew by effect that he will accept him as his creature And that is the cause why he sayeth here I will answere whensoeuer thou callest me For Iob protesteth that he will no more shun God nor shrinke backe from him when hee calleth him but will be readie to come yea euen with a cheerfull courage And why For he knoweth that God will shewe himself pitifull towardes him Thus ye see that the thing which we haue to marke in this streyne in effect is that euen in the mids of our troubles when it seemeth that god is sore displeased with vs and that we shall not come any more too attonement with him yea and that he will not recken vs any more in the number of his creatures when all this is come to passe yet neuerthelesse we must fight agaynst such dispayre vntill we haue gotten so much as to hope for the chaunge that we wayt for See then how this text ought to prouoke vs to bee of good comfort in our aduersities and to pray God to strengthen vs so with his power that although we be tossed too and fro with many stormes yet we may not ceasse for all that to kepe on our way still towards him and to make no doubt of comming thither howsoeuer the worlde go For although he seeme to haue cast vs off and to be angrie with vs yet if we returne vnto him and cal vpon him he will answere vs and stablish the hope of our welfare by making vs to feele the loue that he beareth vs that wee may bee throughly persuaded and out of doubt of it Now let vs fall downe before the presence of our good God with acknowledgement of our faults praying him to make vs so too feele them as the same maye bee a meane too prouoke vs too returne vntoo him with true repentance and we may prosper therein more and more till hee haue taken vs out of the miseries of this worlde to gather vs into his kingdome where we shall inioy his euerlasting rest to the full whereof as nowe he giueth vs but a taste by his holy Ghost That it may please him to graunt this grace not onely vnto vs but also to all c. The .lvj. Sermon which is the fourth vpon the .xiiij. Chapter This Sermon conteyneth the rest of the exposition of the. xv verse and then the text that followeth 16 Novv thou recknest my steppes and makest no delay vpon my sinne 17 My misdeede is sealed as in a
they haue neede to haue it beaten into thē still and when a man telleth vs one thing often it is too our greate profit and furtherance But Iob was not at that poynt it greeued him not to make account of a good lesson bicause it ▪ was common Nother was he curious of his desires But as I saide afore hee sheweth simply that his miserie was so excessiue as hee had neede to be comforted after an extraordinarie manner Like as when a man is sicke of a common disease folke will also vse a lighte remedie But if the disease bee sharpe ▪ the Phisition muste be fayne to proceede further For if he should applie one medicine to all diseases what a thing were it In like cace is it with aduersities VVee see a man that is sorrowfull for the deathe of his Father or of his wife or of his children or else some losse is happened vnto him VVell one bringeth him some meane comfort and such as God hath set foorth But if there bee any that is not tormented after some one manner onely but whiche feeleth the hande of God persecuting him on all sides so that as soone as one inconuenience is befalne him there followe two or three mo in the necke of it and hee is not onely afflicted in his body in his person in his goodes and in his frends but also as we haue seene in Iob is pressed with spirituall temptations as thoughe God meent to drowne him vtterly there we must go to work after a more exquisite fashion For if ye vexe a poore man that is already hartbroken to what purpose shall all that you can bring serue It were muche better that a man hilde his peace that God myght worke to supply the default of men Thus ye see what Iob meent Beholde Eliphas telleth Iob that God punisheth wicked men to shew himselfe the iudge of the world and that they may well fence thēselues but they cannot scape his handes but that hee will vtterly destroye them howe greate traynes and bandes of men soeuer they haue But what If a man should apply this matter vnto Iob it were as muche as too beare him downe that God was hys enimie bycause hee was a wicked man and also that there had bene nothing but hypocrisie in him Beholde a matter misapplyed Therefore it is not withoute cause that hee sayeth Gotoo I knowe these things and euen nowe coulde I serue myne owne turne with them if I had neede of them But that was not the cace For Iob had conceyued in his minde that hee was not punished for his sinnes sake and that God had not any suche intente Not that hee felte not himselfe faultie and woorthy too indure yet more if God listed too examine him with rigoure but bicause hee knewe that God handled him not so for his sinnes sake but had another intent Iob knowing this reiecteth the talke that they hild with him And why Bycause it was vnreasonable You are yrksome comforters to mee sayeth hee And what is the reason Bycause they brought not conuenient remedies Heereby wee bee warned that if wee minde too comforte our neyghboures in their heauinesse and troubles wee muste not go to it at randon as many men doo which haue no more songs but one and haue no regarde at all too whome they sing it For some man muste bee handled after one fashion and some man after another As for example if there bee one that is stubborne against God in that cace a man muste speake with another manner of style and tearmes than too a poore creature that hath walked alwayes in simplicitie And so according as the maladie is it is needefull that a man bee warned too proceede thereafter As for example if men bee dullardes they muste bee cryed vnto and their negligence muste bee rebuked too the intente they maye feele the hande of God and humble themselues vnder the same Therefore wee haue neede of greate wisedome if wee will comforte those whome God afflicteth as wee ought to doo Thus yee see what wee haue too beare in minde concerning this sentence where it is sayde that suche as pretended to comforte Iob were yrkesome comforters bycause they broughte not any thing whereby hee might fare the better And nowe Iob addeth VVhen will there bee an ende of youre wyndy woordes Hee tearmeth those woordes wyndy wherein there is no substance that is too saye whiche are not able too edifye a man according as the holye Scripture vseth the same similitude For when it is requyred that a man shoulde bee taughte howe too obtayne his Saluation It is sayde hee is edifyed Howe Euen bycause hee is firste founded and afterwarde buylded vppon so as hee is confirmed in the feare of God hee is confirmed in his lawe hee is confirmed in pacience to beare afflictions stedfastly and afterwarde hee is fully resolued too praye vnto God too prayse him to flee vnto him Contrariwise if the words be but to trouble ones brayne and that a man do but trifle and babble so as the hearer receyueth no good instruction to apply to his welfare all are but wyndy wordes And so lette vs marke that if we will meddle with exhortation or doctrine aboue all things it behooueth vs too tende to the sayde substantialnesse that is to witte that suche as heare vs may receyue some good instruction so as they maye bee inured too walke according too godlynesse and bee grounded in the truste of his mercye and frame themselues too call vppon him not doubtinglye and waueringly but assuring themselues that they shall bee hearde Yee see then howe wee oughte too study too instructe oure neyghboures substantially that the thing whiche wee haue learned may not slippe away like winde And furthermore euery of vs muste also bende too suche teaching that wee couet not too bee filled with wynde as wee see manye curiouse folke are who woulde fayne haue men listen vntoo them that they myghte feede their eares and satisfye theyr fonde fancies They imagine this and that and woulde fayne haue men too lysten to theyr complayntes too dispute of matters that are to no edifying And the minde of man is ouermuche inclined too this vice yea and wholly gyuen vnto it For that if euerie of vs shoulde followe his owne appetite it is certaine that there woulde bee none other question among vs but howe wee myghte holde vnprofitable talke of this and that whiche shoulde spredde into the ayre and haue no substance in it nor aught at all but winde And therefore learne to seeke that whiche is good and conuenient too edifye vs in the feare of God and in fayth and pacience and in all good and profitable things Thus yee see what wee haue too remember in this sentence where Iob maketh mention of windye woordes Neuerthelesse wee muste also take heede too oure selues that wee refuse all talke that shall bee ministred vnto vs as thoughe it were wyndy but wee muste learne to taste whither
prouoked to hatred and malice or if we be blinded with loue and parcialitie VVhat is to bee done Let vs enter into ourselues pray God to guyde vs and to open our hartes that wee may discerne arighte saying Go to if the matter concerned thy selfe what wouldest thou saye then Lo howe wee myght become wise discreete and stayed that is to witte by applying the same thing to our selues whiche we cast out againste others For wee bee so much giuen to selfeloue and selfeprofite as I sayde and nature holdeth vs so harde to it that euerye man is in loue yea and ouerfarre in loue with himselfe Therefore wee shall bee the lesse excused of this vice when it is founde in vs seeing we bee so often exhorted too followe vprightnesse and indifferencie But lette vs pray God too woorke in suche wise in vs as this vice may bee turned into vertue by his holy spirite Lette vs consider what is imported in this saying Thou shalte loue thy neyghboure as thy selfe VVhat is the cause that euery man steppeth oute of his boundes and that wee loue oure selues too muche and despise oure neyghbours but bicause wee bee not diligent inough in practizing that whiche is sayde vnto vs namely that we muste not bee so muche giuen to the loue of oure selues but that wee muste loue our neyghboures as oure selues For wee ought to consider that God hath created vs all after his owne image and therewithall that wee bee all of one nature Heerewithall also hee telleth vs that wee oughte to agree in true brotherhoode with those that are linked vnto vs Thus yee see what wee haue to remember in this sentence where Iob telleth them that had accused him vniustly that they woulde bee loth that others should do the like to them and therefore that it was not meete for them too abuse his pacience after that fashion Lo what wee haue too gather in effecte And by and by it is sayde I will nowe bolde my peace but what shall that profite mee And if I speake what ease shall I haue by it Heere Iob intendeth too preuente the obiection that myghte haue bene layd against him For his freendes myght haue sayde Then comforte thy selfe seeyng thou arte so well able too doo it and seeyng that thou couldest woorke woonders if wee were in cace as thou arte go too nowe and shewe thy cunning vppon thy selfe But hee sayeth I see my selfe in as miserable cace as maye bee So then knowe not what I may hope for God pincheth me after so straunge a fashion that if I speake I do but increase my sorrowe and if I holde my peace I am neuer the more eased Beholde I am a man swallowed vp with aduersitie Thus yee see what Iob meante to say in effect namely that whether he spake or whither he hilde his peace hee was no way eased Marke also how Dauid in the two and thirtith Psalme complayneth that his aduersitie did so pinch him and streyne him that he wist not where to become nor what shifte to make VVhen I lament sayeth he and thinke to haue some asswagement of my sorrow by that meanes the fire is kindled more and more If I keepe my mouth shut and bee minded to caste my selfe downe before God my harte is vexed still and as it were torne in peeces my greefe nippeth me so to the quick as it is neuer awhitte restrayned therby And in another place hee sayeth that hee had determined with himselfe not to speake one worde but to haue bin dumbe so long as the wicked had their full scope But what I am not able sayth he to keepe touch For when I was minded to bridle my selfe after that maner in the end my boylings were fayne too burst out like as when there is a greate fire vnder a potte althoughe the potte bee couered yet must the skumme needes leape out on one side or other And this is well worthy to be noted For when God sendeth vs any sicknesse or pouertie it seemeth too vs that there was neuer any man handled so roughly as wee bee And that is the cause that either driueth vs to despaire or else prouoketh vs to vtter impaciēce so as we fall to lifting vp of our selues against god Or else we beare oure selues in hand that although God afflicteth the faithfull that haue bene before vs yet they were not so weake as wee bee yea and that they were vtterly voide of passions And the same also is a cause of increasing of oure greefe VVherefore let vs remember howe it is sayde here That God hath so pinched his seruants I say euen thē whome hee loued and whose welfare was deere and precious in his sight and hath oftentimes brought them to such extremitie as they were not able to looke vp any more nother wist they how to speake or how to hold their peace Dauid made not suche consession without cause but for the instruction of all Gods children For when wee see that a man indued with such vertue and hauing such cōstācy of the holy Ghost is neuerthelesse throwen downe so as hee woteth not what to doo but is as a man out of his wittes Let vs make our profit of it and if God send vs so hard temptations that we be driuen to the last cast so as wee can no more Let vs not thinke it straunge for we bee not the firste that haue bene so serued Dauid sheweth vs the way hee waded out of the like myre God reached him his hande and when hee had humbled him to the vttermost then he holpe him vp agayne VVherefore lette vs not doubt but hee will still shewe vs mercie after we haue bene hilde downe for a time See then how good and needefull it is for vs to haue these examples before our eyes for surely it will make vs that oure infirmitie shall not ouermaister vs For if temptations be fierce vpon vs and wee knowe not where too become wee wyll by and by bethinke vs well I see that the seruantes of God which haue bene before vs although they had very greate giftes of grace were fayne notwithstanding too grone vnder the hande of God and wiste not where too become and that by that meanes God mente too ridde them from all pride and to teache them by experience that they ought too stoupe vnder him And if it please him too strike vs downe at this day by the same meane condicionally that the ende also bee lyke notwithstanding that wee smarte in the meane while lette not our mindes bee troubled for that sith all things shall turne to oure profite and welfare Lo what wee haue too note cōcerning the doctrine that is conteyned here But Iob addeth that God pincheth him in suche wise as it shoulde seeme he intended to rend him in peeces In saying so he betokeneth that which we haue seene heeretofore namely that he was not only afflicted in his bodie but also touched with the greatest and forest temptations that
is pure IT is a verie greeuous and hard thing to a mortall man when God setteth himselfe againste him and maketh him too feele that he is as it were his aduersarie But no man can conceiue howe greate this miserie is but onely by experience And that is the cause why Iob vsed the similitude of a Lyon as we saw afore why he said he was rent in pieces and deuoured of god as of a Lion. After the which maner king Ezechias also speaketh And as I haue sayd alredy this was not to accuse God of crueltie but bicause the anguishe that wretched sinners suffer when God pursueth them cannot be expressed sufficiently And it is requisite that we should be put in mynd of these things to the end that if God touch vs to the quicke we may not be so dismaied with feare but that we may consider that the faithful which haue liued before vs haue passed the same way and that God hathe deliuered them too the intente wee ceasse not to call vpon him For it is alwayes to be feared least we should be plunged in such dispayre as wee could not call vpon God nor finde helpe in him So then let vs marke that when a poore creature is in maner drowned and that God maketh him to feele his wrath yet neuerthelesse wee must still flee vnto him in such distresse For it is his propertie to draw men out of their graues and to heale the woundes that hee hath made yea and euen to rayse vs vp from death But Iob complayneth heere of another temptation which is That the wicked haue opened their mouth to mocke at him and that they haue buffeted him in waye of reproche and that they haue assembled togither VVhen men set them selues after that sorte against vs it renueth the miserie that we indure VVhy so For the Diuell serueth his owne turne by suche as scoffe at vs to spite vs and to ouerthrowe and roote vp our fayth vtterly if it be possible And Iob speaketh heere expressely of the wicked for two considerations For there is not an irkesomer thing than when God doth after that manner giue bridle to the wicked to persecute his children and to trample them vnder their feete True it is that good men oughte not to thinke of that but yet it seemeth an vnreasonable thing that God should giue such libertie to the despisers of his maiestie and to folke that are wholly giuen vnto euill as that the faythfull should be so oppressed by them Thus yee see one reason why Iob speaketh heere expressely of the malicious The other is sayth he that the selfesame people labour always to bring to passe that we may haue no trust in God but giue our selues to all wickednesse and turne away quite from all goodnesse as we see was doone to our Lorde Iesus Christe the true mirroure and patterne of all the faythfull Verely Dauid indured the like But when wee see what is hapned to the Sonne of God the same is a sure rule for vs and it belongeth to vs all Now we see wherevnto this saying of Iobs is referred that ouer and besides the terrible feare wherin we haue seene him men also lifting themselues vp against him haue labored to driue him to despayre and reprochfully buffeted him as though God had cast him vp to the spoyle and made no more reckening of him Lo what we haue to marke in effecte And this is written for our sakes that when so euer God shall suffer the wicked to mocke at our afflictions and to aduaunce themselues with such rage as it may seeme we shall be vtterly ouerwhelmed we may not be too greatly dismayd And why Iob hath indured the like battels and yet we see his ende was happie God hath shewed vs in his person that when we haue passed through many temptations he is wel able to help vs still Therfore let vs trust in him and rest vpon his grace goodnesse Lo what we haue to marke in this streine But Iob saith expresly That God hath also deliuered him into the hands of the wicked which saying is wel worthy to be noted For we imagin that the wicked do what they list and we consider not that God gyueth them the bridle so farre forth as he himselfe listeth and that they can not passe any further than he giueth them leaue from aboue This as I sayde deserueth well to be noted For if we be forepossessed with the opinion that the wicked are not in Gods hande but may take as much scope as they list and God will not redresse it what will come of it Must we not needes bee vtterly ouerthrowne And whither shall we flee for succour But if we knowe that God holdeth Satan and all his whelpes in a Lyam and that they can not onely not stirre one finger against vs but also not intend or thinke any thing without Gods ordinance Then will wee flee to him boldly as oft as we be so persecuted assuring our selues that the remedie is in his hande and at his good disposition Also wee haue to humble ourselues before his face For if the wicked might bestirre them of themselues and God should not meddle with them then woulde it neuer come to our mynde to acknowledge the corrections and chastizementes of God to be thinke vs of our sinnes and to mourne before him that he might haue pitie of vs But if wee knowe that the wickeddest of all are but roddes which hee holdeth in his hande to beate vs and to correcte vs withall And to be short if we practize well that which the Prophet sayth so as wee haue an eye to the hande that stryketh vs and not to the stones dartes or strokes of cudgelles that hitte vs it will bee a verie profitable consideration for vs Beholde still what wee haue to marke in that Iob sayth not simply that the wicked ranne vpon him but that it is God which hathe besieged him and that it is euen hee himselfe that hathe deliuered him And he addeth that he was oppressed with extremitie All the manner of speeches which hee vseth here tende to the ende that is vttered when he sayth that hee had beene beaten downe and astonished and that God had caught him by the neckâ— and rent him in pieces and set him before him as a butte to shoote at and that his Archers had hemmed him on all sides that hee had slitte him asunder yea and that hee had broken him and broken him againe Hereby Iob sheweth that hee was come to such extremitie of afflictions as it was impossible to fynde a creature that were more pressed or more miserable than hee For wee haue seene how God afflicted him as well in his bodie as in his goodes and also by his owne wife Yee see then that Iob might well liken himselfe to a marke that men shoote at For God sent him not some one kynd of aduersitie alone but did as it were digge a pitte downe to hell to
vs here by Iob. And furthermore let vs marke well what he sayth for a conclusion that is to witte that there was no extorcion or robberie in his hands and that his prayer had bene pure Iob addeth this as I sayde to signifie that suche manner of affliction was straunge to him For so hath he spoken heeretofore And surely when so euer God afflicteth vs beholde what wee must do wee must enter into our selues and examine our owne liues and therevpon according as wee haue offended so must we lament before God and say Alas Lorde thou afflictest me sore in deed but if I compare my faults and wey them in the ballance with the aduersitie that I indure Alas Lorde I knowe I haue offended thee so many wayes that if thou shouldest plunge me euen in hell I were well worthie of it Lo what we haue to doe But if we perceiue not that God afflicteth vs for our sinnes that is a verie sore temptation to vs And we fall to reasoning in oure selues howe nowe VVhat haue I trespassed VVherefore doth God handle me so rigorously I see he spareth the wicked I haue indeuered to serue him with a good and vpright conscience In deede I come farre short of discharging my dutie throughly But yet haue I euer kept on forwarde and yet notwithstanding I am vsed as the vnhappiest and curse dst creature that the earth beareth And what is ment by this geere Ye see here a great temptation and such a one as is able to dismaye vs according as befell to Iob. But what is to bee done in this behalfe First let vs be well aduised that wee may be like to Iob so as wee may say that there is not extortion in oure handes For it is an easie matter for a man to vaunte and bragge of his soundnesse as wee see that the wickedd est sort are not ashamed to do And nowe adayes if a man admonisheth them of their misdoings O there is nothing but perfection in them and the diuelishest of them all would be esteemed as halfe Angels So then as I sayd let vs for our part serch throughly what is in vs without flatterie and let vs not protest that wee haue cleane handes except wee bee throughly like vnto Iob and for performance of that we must not be our owne iudges to iudge after our owne fancies After what manner is it that men ought to examine oure liues or in what fourme shoulde they frame their inditement It must not be with saying I weene I suppose I take it so or I weene not All this stuffe must be layde away VVhat then Let vs come to Gods lawe and praye him to inlighten vs with his holie spirite that we may throughly serch out our owne darknesse for the sinnes that are in vs are terrible lurkingholes God therefore muste bee fayne too light vs vp a Cresset and to giue vs wisedome and discretion to knowe and vnderstande our faultes in suche wise as wee may confesse them Thus yee see what wee haue to doe But let vs put the cace that Gods handling of vs so is not for oure sinnes as in good sooth hee mente no suche thing towardes Iob as to punishe him for his desertes VVherefore did hee it then Hee intended to trie his pacience God then may afflicte the good men more than the euill according as wee see that Ezechiell indured much more than the wickeddest that were in Ierusalem VVherein God had not a speciall eye to his sinnes Howbeeit although God punishe vs not according to our sinnes yet is not that as much to say as hee may not doe it if he list If we should bee scourged a hundred tymes more than Iob was and that God would send vs sorer aduersities than hee sent him Yet should he not do vs any wrōg at all Thus yee see what wee haue to marke and therewithall it behooueth vs to knowe that in so doing God executeth his iudgementes which are concealed and kept from vs for a time Beholde sometimes when hee chastizeth vs it seemeth that hee were minded to destroye vs and yet hee doth it for our welfare True it is what wee knowe it not presently But wee shall knowe it when he discoureth that which is now hidden Againe if Iob were handled so roughly notwithstanding that he had pure and cleane handes as will appeere by the protestations that wee shall heare him make heereafter I praye you ought wee to wonder nowe adayes if God afflict vs I say vs that haue rebelled against him so many wayes Let euery of vs a little bethinke himselfe and we shall finde wee haue committed so many iniquities and offences as it is horrible God afflicteth vs but after what manner Not as hee did Iob hee beareth with vs a great deale more For he giueth vs but a stripe or twaine with a rodde But put the cace he strake vs with great blowes of his sword yet are not his strokes deadly Then seeing it is sayde that Iob was handled so rigorously notwithstanding that hys handes were cleare and his prayer right before God let vs learne that if all the worlde were plagued after the same sorte there were no cause why they should wonder VVhy so For wee are sure that iniquitie is as a water floud and that as euery man feeleth it particularly in himselfe so are wee all of vs infected with vices in common For who he is that can say he hath walked so vprightly as hee may truely protest that his handes bee cleare before God Alas he commeth farre short Then seeing it is so let vs be sure that whensoeuer we indure any afflictions the same is Gods punishment for our sinnes and therefore that wee may beare them paciently let vs assure our selues we haue deserued much more Neuerthelesse let vs bee bolde to flee vnto our God praying him to voutsafe to clenze vs from all our vnrightuousnesse which is the cause of the miseries that wee endure in this present life and that it maye please him to beare with our infirmities and make vs feele his goodnesse to the ende wee may alwayes haue occasion to glorifie him euen vntill he haue dispatched vs out of this flightfull life to make vs partakers of his euerlasting glorie Nowe let vs fall downe before the presence of oure good God with acknowledgement of our faults praying him to make vs knowe them in such wise so farre foorth as is expedient for vs as that therewithall hee comforte vs by his goodnesse and so reforme vs by his holie spirit as wee may not neede to bee persecuted roughly at his hand but that assoone as he giueth any inckling we may bee throughly moued to humble oure selues vnder him And that it maye please him to accepte our prayers not only for our selues but also for al those that haue need in these dayes according as wee see howe sore the whole wretched worlde is plagued VVherefore let vs beseech our good God to looke vpon it
Yea for hys word is the cresset that must serue too that purpose as S. Peter discourseth Although then that there be nothyng but darknesse in the world yet shall we be well guyded if wee followe the doctrine of the holye scripture But yet aboue all things God must bee fayne too inlighten vs with hys holy spirite hee must take away the kerchiefs where with Satan hath blindfolded vs and hee must open oure eyes Seeyng then that it lyeth in him only too do that let vs craue that grace wyth all lowlinesse vtterly distrusting in our selues And moreouer let vs marke the saying that is added Lorde seeyng thou hast couered theyr eyes thou wilt not exalte them For when Iob sayeth that the blind folke of whome he speaketh shall not be exalted hee meeneth as I haue told you before that they shall bee confounded and God shall laugh them to skorne and make them a iestingstocke Therefore let vs bee afrayd least when wee bee destitute of Gods spirit and of the lyght which wee should receyue thereby we be confounded in the end and our Lord cause vs too be driuen foorth headlong like wretched beastes and so wee fall intoo so manye irksome thinges as euery man bee ashamed of vs and yet in the meane whyle we ourselues perceyue not our owne shame For behold how the world goeth with all those whome God hath giuen vp too a lewde mynd how that as Sainct Paule sayeth in the first Chapter too the Romanes when God hathe bereft men of witte and reason they shall no more discerne aught at all And in good fayth wee see howe the wretched idolaters cast themselues downe before a pecce of wood to worship it and is not that a beastly thyng Yes verely Howbeeit when God hath blinded men after that sort they must needs become starke beasts and fall from euill too euill and finally giue themselues ouer to so shamefull deedes as they forgo all countenance of honestie and fall too working against nature and too dooing of things which men would abhorre If we would but looke vppon drunkards which are as swine if wee would looke vppon whorehunters whiche are so chafed with the fire of their owne lust as they haue no more modestie nor honestie in them ought we not to tremble at the sight thereof knowtng that all of them are the frutes of Gods vengeance when he blindeth men and sieleth vp their eyes in suche sorte as they bee not able to see or discerne aught any more And yet is not this the last parte of their cōfuzion VVe must come to that which the prophet Esay sayeth VVhen God hath spoken of his punishing and of his blynding of men and vntill when sayeth the prophet vntill their Cities be beaten downe theyr people destroyed and nothing left vnconfounded See what the frute is of this blinding of men And therfore we must walke aduisedly in feare and pray God that he wyll neuer suffer vs to haue our eyes so blyndfolded Thus much concerning this sentence Now Iob addeth That hee which telleth his freend flattering tales shall haue the eyes of his children to fayle Heere Iob speaketh according to the circumstance of the place For wee haue seene heeretofore of what opinion his freendes were namely that it might be perceyued and iudged in this worlde whiche be Gods chozen and which be the reprobates But that were as much to say as there were no last iudgement wherevntoo any thing should be reserued For if wee wyll esteeme of men according to Gods present handling of them heere what a thing were it Ye see then it were a very vntoward doctrine to iudge so But Iob vseth this worde Flalterie of set purpose as if he should say he that preacheth prosperitie to his freend that is to say he that shall say to a man Gotoo thou art happie thou art beloued of God for thou prosperest thou liuest at thine ease thou art rich and in the fauour of the world he I say that talketh after thys sort is cursed so as the eyes of his children shall fall out that is to say hee shall be accursed not onely in his owne persone but also in his ofspring And heereby we be warned first not to rest our selues vpon the prosperitie of this transitorie life for that will bring nothing but flatterie Marke that for one poynt And this lesson will greatly auauntage vs if we can practyse it throughly It is sayd too be a flatterie when men rest wholly vpon the prosperitie of this transitorie and worldly life And why For they beare themselues in hande that they bee beloued of god And this was the cause of the ruine and destruction of the Sodomites Liued they not in pleasure and ease whyle their arreignement was a making in heauen Verely that was the sentence that was giuen and pronounced againste them in the persone of Abraham Sixscore yeeres before the Flud the world did so exceede in delights and pleasures as it seemed that God shoulde no more haue any charge of men and they were sore abashed at their suddayne surprizing when they doubted it not So then it were a playne falshood too esteeme Gods fauour by the present prosperitie And therefore let vs not take occasion to flatter our selues for it nor to say O God loueth and fauoreth vs for he prospereth vs I say let vs beware wee beguyle not ourselues after that sort for that will bee but our confuzion Thus yee see what this word Flatterie importeth And therewithall wee haue to note that it is too wretched a dealing both for our selues and for our neybours when we vse the sayd flattering And why For euery man dazeleth his owne eyes and seeketh too lift vp himselfe against God when he is in prosperitie And again we deceyue our freendes also For wee make them that are at their ease to beleeue that they bee as good as in Gods lap yet for al that they be as it were in the gulfe of hell or very neere it Therefore it is not without cause that Iob doth here pronounce such greeuous punishment against those that preach prosperitie after that sort to their neighbours VVhat is to be done in effect VVhen we be in prosperitie let vs cheere vp one another to serue God to busie ourselues in yeelding him thāks for the goodnesse that he sheweth vs And when we be in aduersitie let vs take the promises that are giuē vs to cōfort vs withall and make them to serue our purpose And therewithal let vs be alwayes ready too receyue aduersitie notwithstanding that God do shew himself gētle and louing towards vs I say let vs not ceasse to prepare ourselues to chastizement but let vs bee willing to receyue the stripes of hys hand if it please him to handle vs rigorously Furthermore let not our mind be troubled to say that God doth hādle men heere according to their deserts But whensoeuer he afflicteth vs let vs vnderstand that he chastizeth vs for
thing of the promisse that God maketh vs But now let vs come too Bildads saying that the memoriall of the wicked shall perish Let vs marke that his so saying is a curse peculiarly belongyng to the despizers of God according to that which I haue touched alreadie For they bee drunken in their foolish ambitiō so as they beare themselues in hand that their name shall neuer fade in the worlde but men shall haue it in remembrance for euer But we see how it goeth cleane contrarie with them For what is the cause that they turmoyle themselues after that sorte It is too haue men to talke of them VVell then are the despyzers of God desirous to make themselues renowmed in the mouths of men God will turne it quite and cleane to the contrarie For if their remembrance continue it shall be in reproche and men shall not speake of them but in skorne and mockage And as for them that haue bene caried away with this sayd vaine desire do we not see that God hath buried them so as menne coulde no more tell what was become of them VVhereas it seemed that they should be talked of while the worlde indured and whereas they themselues surmized that euery of them should become greatest for although they sawe many go before them yet did euery of them thinke with himselfe I shall be chiefest yet hath God buried them as I sayde afore and if men speake of them after what maner is it Euery man is made priuie too their naughtinesse and shame And doth not this come of the sayd curse of God Therfore lette vs marke that Bildad hath expressed here the chiefe thing that those kinde of men seeke whiche are giuen to the worlde And that ought to bee well marked For if God make our name to perish too the worldward what loze wee by it what harme haue wee by it For wee knowe our names are written in the booke of lyfe Be glad sayeth our Lorde Iesus Christ too his Disciples for your names are written in Gods registers too your euerlasting saluation Is not this ynough to content vs VVee be not like these fooles that haue none other immortalitie than to make themselues to be spoken of For that were ouergreat fondnesse But wee know that God hath written our names in his booke and ingroced the recorde with his owne hande that is too say in his owne euerlasting determination for Gods hande is the vnchaungeable ordinance that hee hath appoynted and afterward ratified the whole with the bloud of our Lord Iesus Christ finally sealed it by the working of his holy spirite Seing then that wee haue our memoriall there among the Angels of heauen and among the Patriarkes Prophets and Apostles haue wee not cause too be concontented And so albeit that our remembrance be razed out of the worlde yet shall wee looze nothing by it But wee see that God maketh the memoriall of his seruants to be blissed as I sayd afore notwithstanding that they be despyzed for a time and counted in the world to be dirt and dung as Saint Paule speaketh for he likeneth them to guttes full of filthinesse that are cast away Thus then the faythfull are exercized for a time yea they are vnder the curse of men as though they bare al the sinnes of the worlde but in the end God maketh their rightuousnesse to shine foorth as the breake of the day and they are had in blessed remembrāce VVe see that Abraham in his time was despized and shaken off VVhat may a man thinke of Iacob and yet we see that their memoriall is blissed Euerie man ranne vpon Dauid they cursed him they spited him he became as a worme of the ground he was made a skorne and mockingstocke to the veriest rascalles and euery man did as it were lothe him and yet notwithstanding we see that his remembrance is blissed yea euen in Gods Churche For as for the vnbeleeuers a man must not seeke to haue any renowme or remembrance among them bicause they bee wretched blinde soules that cannot iudge nor are able too discerne betweene white and blacke Thus ye see what we haue to marke in this sentence And consequently heere is added That they shall bee cast out of light into darkenesse that they shall bee driuen out of the worlde that they shall haue neyther children nor Graundchildren-among the people and that they shall haue no ouerliuer or heyre in the lande where they dwell Heere Bildad confirmeth the matter that hee had treated of which is that if God make the wicked to prosper that is not alwayes And that is verie true For what happinesse is there in their state seing that all their laughter muste be turned into sorow So then let vs assure our selues that the present light of the wicked serues but to leade them into the way of darknesse VVhen we heare this if wee be in darknesse that is to say in aduersitie according also as the worde importeth so as we wote not on which side to turne vs bycause we be besette with so many miseries round aboute as wee see no way out of them well let vs for our parte assure our selues that the same darknesse be it neuer so great shall be a pathe to leade vs to Gods light For hee hath wonderfull meanes to leade his children too saluation yea euen when he seemeth fully minded to destroy thē Are we then as it were vndone Let vs assure our selues that by that meanes God draweth vs to saluation Are wee in thicke darknesse let vs assure our selues that he can well bring vs to light Thus yee see what wee haue to gather vpon this text Contrariwise do wee see the wicked puffed vp with their nobilitie and make great braueries and spread out their wings VVell it is true that they are in greate brightnesse but lette vs tarie till God performe that whiche is sayde heere that is too witte till hee bring darkenesse vppon them Thus as wee see heere is a verie profitable thing for vs to knowe whiche is that although God make the wicked to prosper for a tyme their cace is neuer the better for it for alwayes the ende muste bee looked vnto And contrarywise thoughe the poore faythfull ones bee distressed heere so as they wote not where to become their state is neuer the worse for all that And why Let vs looke vpon the ende whiche is that by this darkenesse God meeneth too bring them light Againe whereas it is sayde that the wicked shall haue neyther children nor ofspring nor leaue any heires in their dwellings that is according to the curse of the lawe For it is sayde that issue is a blissing of god And although our Lorde would that all the benefites of this life should be dedicated vnto him and that men should acknowledge him to bee the authour of them and yeelde him prayse for them yet notwithstanding he auoucheth it to be a speciall benefite when he giueth men issue Now
al those mischieues must spring of the rage wherwith they be moued thinke they that the swoorde is not readie for them Againe as touching those that serue theyr lustes and feede their humours thinke they that God ought not to drawe out his sword vpon them to But let vs not looke vpon them onely For we see those that are nother Kings nor Princes nor of abilitie to make hauock of countries or to enter vpon them with force which not withstanding ceasse not to be as full of malice as they or rather fuller For they play the little Scorpions whiche when they cannot hurt otherwise do cast out their poyson at their tayles and we see how euery man seeketh too anoy and trouble other Therefore must not men needes feele that which is said heere that is to wit that the sword is drawne out against all such manner of folke And so yee see why Iob doth purposely say to the inteÌ„t ye should know True it is that these men were no doltes such as knew not that there is a God in heauen who is iudge of the worlde No they were men of skill of experience as wee haue seene by their talke and shall see heereafter by Gods leaue VVhy then doth Iob say vnto them to the intent yee should know It is bycause men beyng blinded by theyr naughty affections know not God but beleeue that wheÌ„ they haue once drawne a curtayne betweene God and themselues God should not see them any more nor be able to punish them as they deserue Then lette vs looke vppon the sworde althoughe wee see it not yet wyth our eyes that is to say Although God do not yet shewe vs any signes that he is mynded too punishe vs and too make vs knowe that hee is the iudge of the worlde and lette vs thinke that hee is desirous to drawe vs to hym and to shewe that hee will not vse any excessiue rigoure towardes vs specially if wee bee not rigorous towardes our neighbours Furthermore lette vs vnderstande that it is not ynough for vs to absteyne from all euill but it behoueth also too helpe all suche as are in aduersitie For though a man coulde protest that he hath absteyned from all iniurie and doing of wrong yet shall he not therfore be discharged before god And why For hee oughte to help and succour those that haue neede of succoure Now if they that haue absteyned from euill doing are not quit before God but are hilde as offenders I pray you what shall we say of those which do nothyng else but practise mischeefe day and night and are alwayes deuising howe they may trouble and vexe now this man and now that man VVhen wicked men do so sharpen their wits of set purpose to hurt their neighbours is it not reason that Gods sworde should by and by be sharpened againste them Then let vs bethinke our selues and not only bee ready to releeue suche as are in necessititie but also for asmuch as there is so muche miserie and wretchednesse through the whole world let vs haue pitie and compassion of them that are farre off and let oure sight extende euen thither to them accordingly as charitie ought too inflame all mankind and let vs pray God to vouchsafe to pittie them that are so distressed that when he hath chastized them with roddes he will bring them home to himselfe and make all that to turne to their saluation in somuch that whereas wee haue now occasion to sigh we may then reioyce togither and prayse his name with one common accord Now let vs cast our selues downe in the presence of our good God with acknowledgemente of oure faultes praying him to make vs feele theÌ„ in such wise as we may haue regard to amend them and that therewithall euery one of vs may haue a mynde to humble himselfe vnder Gods mightie hand and in steade of condemning others learne to feele the euilles that are in our selues so as we may seeke to him to purge and clense vs till he haue clothed vs fully with his owne rightuousnesse And so let vs say Almighty God our heauenly father c. The .lxxiij. Sermon which is the first vpon the .xx. Chapter SOphar the Naamathite ansvvered and sayd 2 My thoughts inforce me to ansvvere and hastinesse is in mee 3 I haue heard the correction of my reproche and the spirite of myne vnderstanding enforceth me to ansvvere 4 Hast thou not knovvne the time of old since God placed man vpon the earth 5 That the aduauncement of the vvicked is but of short time and that the ioy of hypocrites shall not indure 6 Though they be lifted vp to heauen and haue raysed their head aboue the cloudes 7 Yet shall they perish as their ovvne dung and they that haue seene theÌ„ shall say vvhere are they THat wee may the better profite by thys doctrine wee haue to beare in mynde how it hath bene declared before that suche as incountered with Iob saying that God leaueth not the wicked vnpunished haue taken a grounde that it is true in it selfe but they applyed it amisse to the persone of Iob. And this is a cause why we ought to pray alwayes vnto God to giue vs skill and discretion to know howe to apply that thing rightly which we shall haue learned out of Gods word For wee may turne that thing too euill which might be to our profite according as we see how a number abuse the holy scripture crossely ouerthwartly â–ª Therefore it standeth vs in hand to marke this poynt and then shall we see that heere are good and very profitable instructions Now the effect of that whiche Sophar sayeth heere is that althoughe the wicked and the despizers of God bee seene to prosper heere for a whyle yet must they perish and the end of them must be miserable according as it hath alwayes bene seene and put in vre and God will execute his iudgements to the worlds end â—s he hath done afore But ere he come to that poynt â–ª hee vseth a preface that is to wit that he is inforced to answer and compelled so to do as well by the spirit of his vnderstanding as also bycause he was ashamed to be so checked at Iobs hand specially sith he knew as he himselfe sayeth that his owne sayings were true and that Iob reasoneth to the contrary Now if it were so â–ª then had Sophar good reason For first of all when God giueth vs any grace it is not to the intent the same should serue for our selues alone but we ought to make our neyghbours partakers of it Then if God giue more vnderstanding to one man than to another ought he to keepe it to himselfe alone No. But looke what gifts God bestoweth vpon vs wee muste labour to communicate them that oure neyghbours may bee edified by them as well as our selues and God bee honoured with one common consent S. Paule also sheweth the same namely that if a man haue receyued any
wicked too take highly vpon them and too beare themselues in hande that they shall bee sette vp againe for God will plucke them vp roote and rinde and although they haue had some bud left that is too say although God haue left them some little shewe so as it might seeme that they were not vtterly dispatched yet shall it fade away specially at the day of his wrath Now must we wey this saying For it dothe vs to vnderstande that wee must notimagin that God is ydle when he ouerpasseth things putteth not his hand to the punishing of the wicked And why For hee hathe his conuenient seasons Then hathe Gods wrath a certaine determinate day whiche wee know not of Therefore when wee see the wicked in prosperitie and in their triumphes and it seemeth that no misfortune shall euer befall them let it come too oure remembrance that the wrath of God hath a day and that God knoweth when it is time to punishe I say let vs tarie paciently and in the meane while learne heereby not too fall asleepe if God spare vs And if our Lorde make vs not to feele this vengeance for a time but let vs alone and handle vs gently although wee haue offended him I say let vs not flatter oure selues therefore for there is not a more daungerous deceyte than when men sleepe saping in their sinnes and thinke not vpon Gods wrath vnder colour that he beareth with them For then do they gather a great heape of wrath to themselues as Saint Paule sayeth in the second Chapter to the Romanes Then let vs learne not too flatter our selues at suche time as wee bee in rest but let vs dayly thinke vpon the daye of Gods wrathe and preuent it namely by trembling continually before oure iudge praying him too receyue vs too mercie bycause we be so greatly indetted vnto him and let vs keepe our mouthes shet when it commeth too the mainteyning of our cace Now if Zophar had applyed this matter rightly hee had not condemned Iob as he did but hee had acknowledged that of Iob whiche hee speaketh generally that is too wit that whereas the wicked doo prosper and yet notwithstanding Iob hauing led a blamelesse life is punished so rigorously it is not to be sayd that God disalloweth him and alloweth the wicked For hee hathe a day for his wrath True it is that Zophar is as a Prophet of god But yet dothe hee peruert all things as Balaam did bycause hee discerneth not the fitte time of Goddes wrath whereof hee spake And for this cause ought wee too giue the better heede to this saying to the ende wee haue the sayde skill that I spake of namely too consider that God hath his couuenient tymes to punishe the wicked To conclude all the doctrine that wee haue heard hee sayth in the ende Such is the portion of the wicked yea at Gods hand at Gods hand also his heritage is like bycause of his wordes As touching this conclusion it is as it were a sealing of that which we haue heard heere before to the intent it might be of the more authoritie in our hartes that we might be fully assured of it receyue it without any doubting Marke then the portion of the wicked And at whose hande At Gods. As if he had sayde True it is that the wicked rufsle it out in this worlde and play the looce Colts for they beleeue not that there is a iudge in heauen neyther thinke they vpon him But yet for all that they cannot pluck that preheminence from his maiestie and hee prepareth their indytement This then serueth expressely too daunt the wicked which put God out of their minde as much as they can Also is it a good lesson for all the faythfull to teache them to say Go to wee may do muche euill that shall bee pardoned at mens handes yea and they shall neuer say so muche as blacke is our eye for it But in the end wee must come before the iudge when we come thither this forbearing at mens hands will turne too our double condemnation That is the counsell which we haue too gather of this text when the name of God is expressed heere two times For men oftentimes discharge not their dutie specially those I meene that are in office to do it VVe neuer passe of admonishing such as do amisse nor of correcting them but we winke at them Yea and the Magistrate whiche ought to put to his hande to represse offences doth verie often let all alone Men then bothe generally and particularly dissemble and make countenance not to see a whitte But God is not negligent in his office For as well they that haue beene borne with as those that haue borne with them must come to accoūt So then the name of God togither with the circumstance of the text ought to wey greatly with vs sith we know it is not without cause said that suche is the portion of the wicked yea euen at Gods-bāde For it serueth to wipe away all these vaine hopes whiche we be woont to conceyue when men giue vs their hande and eyther winke at our sinnes or else pardon them Let vs not trust vpon that For it will bee a double confusion to vs afore god And let vs assure our selues that although we be scaped from the worlde yet must God shew himselfe to be our iudge Now whereas mention is made of portion and heritage that also serueth to do vs too vnderstande that we must be fully resolued of this poynt that God will not leaue the wicked vnpunished And like as euerie man calleth that thing his portion which is ordeyned or alotted vnto him So hathe our Lorde alreadie assigned too the wicked that whiche belongeth vnto them that is their heritage that is too say that same is as theyr patrimonie so as there is nothing more peculiarly a mans owne than the punishment that God will lay vpon the wicked And hee speaketh purposely of their woordes Howe so True it is that some men restreyne this to the blasphemies that the wicked belke out agaynst God but the worde that is sette downe heere soundeth none euill So then it must be taken more simply that is to witte that wicked men may well alledge as many excuses as they list but they shall gaine nothing by it for they shall bee condemned with all their wordes Surely Zophar had an eye to Iob and therein as I sayde afore he applied it amisse vnto him but yet it ceasseth not to be true good in it selfe And it is the holy Ghoste that pronounceth heere in generall that the wicked with all their gay woordes shall be rooted out by the hande of god Therfore this worde is not couched heere without cause For we see continually how the wicked are desirous to pleade agaynst God thinking to worke wonders with their vntoward allegatiōs And truly God suffereth them to hold plea so for a time but at length hee
vs that the wicked shall alwayes remayne in their state and condition and that God hath so established them here that they shall neuer bee moued and they also be puffed vp with this pryde as it is said in the Psalme there shall neuer any harme come neare them let vs not ceasse to comprehend this iudgement of God as it is here declared that is to say sodaine and that hee shall not neede to order things long before for God is aboue al this common order of nature so that he can worke after a fashion that is new and strange to vs Nowe Iob addeth herewithall that God not only punisheth the wicked in their owne persons but also extendeth his chastizements and punishmentes euen vnto their children and that the wicked shall in their life time know that there is nothing but vanitie in their state yea and will they nill they perceyue that they stande vppon an vnsure grounde before that God haue cast them downe It is true that they cease not from their pryde for all that but howe so euer it bee God vrgeth them so farre that they perceyue they can not alwayes continue so This is the summe of that which Iob meant to intreate of heere Now we haue to note first when he speaketh of the children that it is according too the common doctrine of the holie Scripture that is to say that God blisseth not onley the faythfull themselues but also continueth his fauour vpon their children Thus you see that God beareth vs such loue as he is not content nor thinketh it ynough to haue a care of our saluation and to giue vs that which he knoweth to bee meete and profitable for vs but also hee embraceth our children and sheweth himselfe a father to them likewise VVe see then howe the goodnesse of God is described vntoo vs in the holie Scripture that is that when he hath receyued vs vnto him and testified vnto vs that we are vnder his hand and protection he sheweth also the same fauoure vnto our children for our sakes Seeing it is so wee haue good cause to repose our selues on him for wee must conclude that if for our sake hee continueth his fauoure towardes them that succeede vs by a more strong reason wee shall alwayes finde him a mercyfull father Ought we then to mistrust him and his goodnesse seeing that he is so fauorable as to haue a care ouer them also that come of vs Nowe on the contrarie part it is sayde that God curseth the race of the wicked And howe for they are destitute of the guyding of the holie Ghost so that all must go to naught and heerein we haue none occasion to murmure and grudge againste God as there are some that wil thinke it very strange VVhat say they is it possible that God should punishe the children for the fathers sake is it not sayde that hee that sinneth shall beare his owne iniquitie and that the Sonne shall not be punished for the fathers sake yes truely and that in such sorte as the sonne hathe no cause to complayne as though he were rightuous and that God notwithstanding that the punishment is due vnto his father causeth it to fall vpon him who is innocent and guiltlesse for that can not happen But when it is sayde that God will requite the iniquitie of the fathers into the bosome of the Sonnes it is not for that he doth them any wrong but it is for that he leaueth the wicked there Nowe when wee are forsaken of God what can wee doe but mischiefe Thus we see then that God sheweth not suche fauour to the wicked as too giue them his holie spirite and so the Diuell must needes raigne ouer them and stirre them vp too prouoke the wrathe of God more and more and too hasten their own destruction The childrē then are wrapped vp togither with their fathers for when a house is cursed of god the same is in the possession and thraldom of Satan and the spirit of God ruleth not there Therfore the children are so punished for their fathers as it is a iust iudgement vpon themselues also they can not say we are giltlesse for they are found faultie before God as well as their fathers And on the contrarie parte when the children of the faythfull continue folowing the steps of their fathers then the blissing of God appeereth so that menne haue not wherefore to glorie in themselues the children will not say this heritage appertayneth vnto vs God causeth vs too prosper bycause our fathers were worthie to haue suche a succession No but the whole must bee attributed to the onely free goodnesse of God who worketh beeing not bounden vntoo men neyther owing them anye thing but bycause it so pleaseth hym This is it thē that we haue to learne when it is sayd that although God punishe not the wicked at the first yet he will addresse himselfe to their children that is to say hee will reserue punishment for them And this is to prosecute this matter that wee must not giue iudgement vpon the prouidence of God by that which maye bee seene in this world but must quiet our mynds and stay our iudgement vntill God shewe that his time is come It becommeth not vs then to appoynt the times Men are froward when they make suche haste But you see that God hath a peculiar fashion in his dooings whiche is sometimes straunge vnto vs but yet must we humble our minds and say Lorde we will like well of it what so euer thou shalt do although it bee not agreeing to our fantasie This is it then that we haue to note vpon this worde to hide or reserue when it is sayd that God reserueth for the children of the wicked the punishment that he hath executed vpon their fathers True it is that this can not enter intoo all mens heads neyther is it a common doctrine And this is the cause wherefore I sayde that we must herevnto apply our whole studie for menne of their owne nature are so hastie and impacient that they woulde haue God too set before their eyes what he mindeth to do neither can we giue place to his prouidence excepte hee make his hande verie manifest And on the contrarie part vpon what condition are wee placed in this worlde Is it not that wee shoulde bee in continuall combates knowing that in this worlde wee must bee tossed and turmoyled this way and that waye and so let vs exercise our selues in these reseruations that are heere mencioned VVhen wee see the wicked so triumphe that it seemeth that God hath giuen them a priuiledge aboue all other men well let vs waite still And why for heere is mention made of reseruing or of hyding VVee see not yet what is meant by it and therfore let vs take heed that we iudge not of things vnknowne for so might we be reproued of rashnesse But when shall we see when it shall please God to open our eyes and too
thinke they shall neuer fayle but they shall be so wasted that there shall not remayne one droppe of strength in them So then if wee take not this sentence according to the minde of Eliphas wee may gather a good and profitable doctrine out of this place that is to say that although God do not punish the wicked at the first euen in this life but spareth them yet they ceasse not too be like vnto a riuer that runneth out there is no soundnesse in them ▪ yea and they shall perish before theyr time And why before their time bycause they persuade themselues that their shal liue heere for euer and thinke that thier felicitie shall continue alwayes but God cutteth off there life and laugheth them too scorne And when they say my soule fill thy selfe and thinke that they should swallow vp the whole worlde they shall be but a strawe breadth from their liues ende for God throweth them downe It is not without a cause then that he sayth that they perish before their tyme for they are disapoynted of their hope when they promise themselues long life and our God cutteth them shorte as it is sayde of them that they are as if a man shoulde cutte the threede of a weauers webbe It seemeth that the threede shoulde go still on when wee see the weauers worke apace but the threde breaketh and the webbe ceaseth So happeneth it to the lyfe of man when we thinke to go forward and it seemeth vnto vs that we shall neuer haue an ende wee are become dronken with our selues and beholde in the meane season God cutteth of the threede there is no more to do Let vs then minde this doctrine here so that when wee knowe the shortnesse of our lyfe wee may so consider the heauenly enheritance which is promised vs that our expectation may bee settled there knowing that all they that lay their foundation in this worlde haue no great surenesse bicause they builde vpon the water or in the ayre All that then muste vanishe away as wee see that God punisheth the presumption of them that buyld in this world put their trust in things present he sheweth thē that they do nothing else but buyld in the water or in the ayre as wee haue sayd There is nothing but the kingdome of heauē that is certaine vnchāgeable VVe must then be grounded there that is the true stay as the Scripture speaketh of it This is a brief note of that which wee haue to marke out of this place And that wee may yet profit more by this doctrine lette vs way this saying before their time that the wicked shall bee destroyed before their time bycause our God taketh them hence as if he should pul them vp by the rootes by force For they fasten themselues here vpō earth as though they should neuer be taken away they take roote here but it is onely in imagination The wicked then and the despisers of God shall take such roote in their pryde that they shall thinke they haue a foundation an hundreth foote deepe in the earth and that it is impossible to shake them yea but God wil giue them but a little fillup and they shal be ouerthrowne for this roote is but imagined And so it is not without cause that he sayeth the wicked perish before their tyme Neuerthelesse let vs hold fast that which hath bene shewed that is to say that if the time continue long and we do not perceyue that our God will represse the wicked and despisers of his maiestie let vs not therfore be discouraged Let vs walke on still and suffer God to vse his libertie that is too witte if it seeme good vnto him let him chastise the wicked in this worlde if nor let his iudgement be hidden from vs vntill wee come to the latter day when all things shall be disclosed Eliphas sayeth moreouer that the rightuous shall see them laugh at them and the innocent shall make a mocke at them It seemeth at the first sight that this is not cōuenient seing that the children of God ought to folow their heauēly father VVe know that God is inclined to mercie and pitie and when men mocke at them that are afflicted the same is not without crueltie How is it then that the holy Ghost attributeth such an affection to the childrē of God as to mocke at the wicked when they see them so throwne down Let vs note first of al that for to behold the iudgements of God aright to take some profite thereby we must be purged of all our carnall affections we must not be led with a desire of vengcāce nor be moued with excessiue passions as wee are wont to be all that muste bee amēded in vs and we must haue a pure cleere sight to behold the doings of god If we be thus disposed we may then without any crueltie mocke at the wicked whē god destroyeth them as in deede wee muste like well of the iudgements of God and finding them good wee muste also reioyce at them bycause that our saluatiō is thereby aduāced and god thereby declareth his loue that hee beareth vs Let vs learne then that when God punisheth the sinnes of the wicked wee haue matter to reioyce at Yea but wee muste knowe wherefore There are two causes we haue cause to reioyce for that god thereby declareth himselfe to be a iudge and his glorie and his maiesty do therby appeare Lo this is a matter of reioysing for as oft as our God sheweth himselfe giueth vs some triall of his strength and power to glorifie him it behoueth vs to reioyce at it For what greater ioy can we require than the presence of our God and that he should thus draw neare vnto vs And for the second cause God thereby declareth that he hath a care ouer vs as ouer his children whē he punisheth our enemies and those that troubled vs delt outrageously with vs God thē by chastising the wicked doth ratify cōfirme the loue that he beareth to the good faithfull mē This is againe a secōd cause of ioy But yet wee must as I haue sayd be cleane purged of all desire of vengeance and of all malice To be short when we haue put off al that is of our flesh the spirit of God guydeth vs we shall haue a right pure zeale to reioyce at the fall of the wicked and to take some profite by the iudgements of god There is yet one thing to be noted which is that where it is sayd that the righteous shal mocke at them whom God ouerthroweth and destroyeth the same is not ment of all those that are afflicted for there be many whome God chastiseth for their wealth whiche are not men altogither past amendment and he punisheth them only in their bodies too the ende that their soules might not perish But heere is no mention made but of the reprobates VVe know not whom God hath vtterly
be giltie in a thousand points for it Yea and which more is wee neuer do any good wherein there is not some blemish insomuch that we should be faulty in al respects before God if he listed to handle vs rigorously Howbeeit when God is so graciouse to vs as to gouerne vs by his holy spirite he accepteth the goodnesse that he hath put into vs notwithstanding that it bee vnperfecte True it is that forsomuchas we do amisse we haue not so much as were requisite neuerthelesse God layth not our infirmities and sinnes to our charge but shetteth his eyes at them like as a father is not too inquisitiue of his owne child although he see well ynough the faultes that are in him yet hee beareth with them ▪ Euen after the same manner doeth God woorke towardes vs for hee vseth the same pitifulnesse in forgiuing al the infirmities wherthrough we do amisse But now let vs come to that which is sayde here Iob knew well ynough that he was a wretched sinner and hee was not so blinded with pryde as to beare himselfe in hand that he was throughly rightuous and that God did but byte at him without cause But his meening was that if God woulde handle him after the ordinarie maner which he setteth foorth in his lawe whiche is to blisse suche as serue him and too deale gently with them so as they may well foole him their good father after that manner and according to that rule he could well answer before him And so his mening is that God vseth his owne prerogatiue of a rightuousnesse which is secrete hidden from men and dealeth not with him any more by the order of his lawe but by another consideration which men cannot take holde of not reach vnto with all their reason and witte Lo what his meening is This will be the better vnderstoode by applying of it in forme of an example in the persone of Iob and in the person of some other man set as it were by his side Looke vvpon a man whom God hath chozen to himselfe well he indeuereth to walke holily with a good conscience and God blisseth him and there appereth no token that God forgetteth him but rather that he gouerneth him hath a care of him And why is that Is it bicause that that man hath deserued it No for if we seeke for deserte or worthinesse in any creature it can bring nothing whiche is not Gods owne afore and if there be any goodnesse in mā the same procedeth first of the holy Ghost Man then bringeth not aught of his owne vnto God and the goodnesse that is in vs shoulde neuer be worthy to be well liked of God but should be reiected bicause there is alwaies some blemishe in it Therefore when our Lorde maketh the faithfull to prosper after he hath giuen them a desire to walke according to his will hee vseth the ordinarie rightuousnesse that is to wit the rightuousnesse which he setteth foorth vnto vs in his lawe But looke mee here vpon Iob who is a faithfull man and hath serued God with a pure right meening minde and yet notwithstanding he is tormented with extremitie it seemeth that God hath sette him vpon a scaffolde to shewe there a dreadfull vengeance in him to be shorte for aught that man can coniecture hee was handled roughlier thā Cain or Iudas And what meeneth suche a straunge manner of dealing Heerevpon Iob saieth that our Lord vseth his secret Iustice that is to say hee vseth not the ordinarie rule that is conteyned in his lawe but intēdeth to trie Iobs pacience and to make him an example to the whole world To be short he intendeth to shew what authoritie he hath ouer his creatures Notwithstanding in so doing he ceasseth not to be rightuous I meene euen although he deale altogither after that maner For I haue declared already that God vseth not the sayde extraordinarie Iustice towards men howbeeit Iob thought so Ye see then that God shall be rightuous still although he proceed not according to the rule of his law But now let vs trie whither Iob spake rightly in saying so no surely he ouershot himself And for proofe thereof let vs take this sentence that is set downe here Hee will not debate with mee by force sayth he but there I shal haue reason Howe meeneth he that God will not deale with him by force It were to go to law with him if he would giue him the hearing Iob then presupposeth that God vseth an absolute or lawlesse power as they terme it towardes him as if he should say I am God I wil do what I list although there be no order of Iustice in it but plaine lordly ouerruling Heerein Iob blasphemeth God for although Gods power be infinite yet notwithstāding to imagine it to be so absolute lawlesse is as much as to make him a Tirāt which were vtterly cōtrary to his maiestie For our Lord will not vse might without right nother is he lesse rightfull than mightfull his rightfulnesse mightfulnesse are things inseparable Therefore Iobs saying is euill Not that he purposed as I haue sayd afore to blaspheme God but yet did wandering wordes escape him and that came bicause he could not bridle his affections But nowe let vs come to the handeling of the matter in truth as it is Hitherto we haue but layde foorth the matter VVhereas I sayde there are two sortes of rightuousnesse or Iustice in God that is true Howbeeit the applying of it was according to Iobs imagination that was a misapplying But nowe let vs come to the pure truthe that we may knowe how the matter goeth It behooueth vs to beare in minde what hath bin declared heretofore that is to wit that god in his law applieth himselfe vnto vs and requireth not so muche as we owe him but according too mannes abilitie to performe I meene not his abilitie now that we be corrupted but his abilitie when he was in his perfect soundnesse such as Adam had before he fell and such as the Angels of heauen haue yet still Yee see then that God in his lawe hath a respect vnto our abilitie yea but let vs consider well after what manner this worde Abilitie is to be vnderstood for it is not according to the want or wretchednesse that is in vs as nowe for as nowe wee can do nothing but euill but according to the state wherin wee should haue continued safe and sound if corruption had not entered into oure nature And for the better vnderstanding hereof let vs take the Angels for a mirrour Beholde the Angelles indeuer to serue God they are not tempted with euill affections as we be there is no rebelliousnesse nor sinne in them and yet notwithstanding although the obedience which they yeelde vnto God be pure in respect of vs it ceasseth not to bee imperfecte if it bee compared with the infinite maiestie of god Nowe then God if he listed coulde
expedient for vs according also as when hee commeth neere vnto vs is it for that he is afrayde or for that hee seeketh any profite by vs No it is nothing so but he knoweth that wee haue neede too bee kept in obedience and awe For that is the cheefe thing that he requireth of vs and that is the sea of all vertue that bringeth vs to saluation Therfore it behoueth vs to be rightly subiect vnto god For if he hild not his maiestie ouer vs and shewed vs not what wee bee and what our state is and hilde vs not vnder his feete what would become of vs considering the pride and malapertnesse that are in vs all God then in not shewing vs the reason of his works doth it to the end we should lerne to obey him Againe if we see not why he doth this or that how shall we comprehend his being we be sure as I sayd that if he trie vs it is for our welfare And in good sooth which of vs trieth himself Nay contrarywise in steede of lighting a candle to serch our owne wants and sinnes we quench the cresset that God hath lighted too our hande VVhat else is the discretion that hee hath giuen vs to discerne betwene good euill but as it were a candle which he hath lighted to the end we might perceyue the naughtinesse that is in our selues But we see how men labor to quench all the sayd knowledge and would faine suppresse their owne consciences that they might liue like swine bee no more ashamed nor abashed at the euill which they commit Men then go about to become brute beastes and so we see that they indeuer to quench the lamp or candle that God had lighted in them to draw them them to this triall Seeing it is so it is good reason that God shoulde search and trie vs bycause wee will not do it our selues as our dutie were to do but by our good willes woulde become like brute beasts and dispatch our selues of al discretion and reason Thus ye see that the thing which we haue to marke in this text is that forsomuch as God knoweth our wayes and woorkes aforehand it behoueth vs to conclude that if hee make vs too passe as Gold through the furnace the same is for our profite and welfare And although we perceyue not the reason of it we ought to be contented that our Lorde is rightuous and that hee will in the ende shew vs whersore he hath tryed vs after that maner in making vs too passe through so many afflictions as gold passeth through fire Although then that this be greeuous to beare yet God doth it not without cause VVe perceyue it not as yet bycause our wit is too weake Howbeit our Lord will in time make vs perceyue that he wrought not at all aduenture but that he knew what was meete for our welfare This is in effect the thing whiche we haue to beare away heere Nowe when Iob hath sayde so he addeth this protestation That his foote bad walked in Gods path and that hee bad not left his way nor turned asyde from the commaundement of Gods owne mouth but bad set more store by it than by his owne liuing or manner of dealing True it is that Iob might well protest that hee had walked so vprightly as that he was not of the number of the dispisers of God nor of the number of looce liuers that were giuen to all naughtinesse Iob might well say so for it was true according also as wee see that Dauid might well say Lorde I haue kept thy commaundementes with my whole hart Lorde I haue set more store by thy lawe than by gold and siluer all my delight hath bin in them I haue not weltred in my wicked affections but all my pleasure hath bin in the hearing of thy lawe VVhen Dauid speaketh after that maner is it too boast himselfe before God No for in another place he sayth Lorde who is able to stand before thee If thou enter into account with men no creature can bee iustified Therefore enter not into iudgement with thy seruant O Lorde For who is he O Lord that shall stand vp if thou marke all our faultes VVe see then that Dauid dooth willingly yeeld himselfe guiltie and that whereas he protesteth himselfe too haue followed Gods commaundements it is al one as if he acknowledged the gracious giftes that heé had receyued at his hand did him homage for them saying thus Lord thou hast done me exceeding great good thou haste gouerned me by thy holy spirite my following of thy commaundements came not of my selfe but thy guiding of me caused me to giue my selfe therevnto Dauid by yeelding such honour vntoo God confirmed himselfe more and more in good hope assuring himselfe that as hee had felt God good and gracious too him heeretofore so hee would neuer sayle him heereafter If Iob had proceeded after that maner his protestation had bin good and holy But what his meening heere is to go to lawe with God and to vphold that if God handled him after the ordinarie rule of his lawe hee shoulde haue no cause to vse such rigour towardes him Iob is grossely ouerseene in this behalfe For if God had iisted to haue punished him for the sinnes that hee had committed he might iustly haue done it and in that he doth it not it is of his meere free goodnesse Iob therefore dooth not discerne aright betweene God and his own person For he should haue sayd Lord it is true that thou chastizest me and I know and thou migh test do it euen by thy law ▪ and it is true also that I haue indeuered too walke before thee in as great soundnesse as was possible for mee to do Neuerthelesse there hath alwayes bin somewhat amisse and therefore thou shalt find all my workes to be sinsull Iob might haue spoken so and sayd well Lorde I knowe well thou bearest with me and that proceedeth of thy fatherly goodnesse And although thou chastize me yet thou makest mee too perceyue that thou doest it not for my sinnes but bycause it pleaseth thee too exercise my pacience Neuerthelater in the meane whyle I feele my selfe combered extreemely and therefore I muste conclude that thou doest it vpon some secrete and wonderfull purpose If Iob had spoken so all had bin well But he was caried away by the pangs of hys passions And thereby we are all warned as I say de afore to mistrust our selues when we be afflicted For we be as ye would say so dazeled as wee cannot discerne what is good And if this thing befell vnto Iob who is setheere before our eyes as a myrrour of pacience what will become of vs Therefore when wee bee afflicted lette vs pray God so to hold vs in awe as we may glorifie him and that if any toyes come in our heades too grudge agaynst him they may be beaten downe knowing that we cannot speake one word of our selues but the
hath bereft vs of all mans helpe to the intent wee should be humbled in our selues looke vp vnto him seeke him and flee onely vnto him for refuge Lo howe we haue to practize this doctrin And furthermore let vs vnderstand therewithall that our Lorde myndeth to exercise oure charitie when the wicked sort worke any wrong or outrage to suche as haue no succour among men I say it is to the end that euerie of vs should endeuer himself to help suche folke according to his abilitie For beholde the thing wherein God tryeth whether wee feare him or no is by trying whether wee haue any charitie in vs If wee see any of our owne freendes or kinsfolke in necessitie and trouble verie nature moueth vs to helpe them But when wee see a poore man abused that hath no man to beare him vp if wee indeuer not to ayde and succoure him in his neede the same shall vndoubtedly bee inrolled before God for it is a token that we had not one droppe of Christianitie in vs And why For as I haue declared alreadie our Lorde recommendeth vnto vs suche as are destitute of mans helpe and suffereth them to bee afflicted openly before oure eyes too the intent that wee should streine ourselues to succour them And if we do it not we bee to vs bicause there will bee no excuse for vs For when any are so oppressed wee must thinke that the same commeth not by mischaunce but rather that God sendeth them to vs Therefore whensoeuer God maketh vs witnesses of any wrong that is done to a poore man if we step not before him and helpe to shielde him as much as in vs lieth surely God noteth and marketh our doing For he watcheth in that behalfe bicause as I haue sayde he mindeth to take a tryall of our louingnesse But nowe let vs come to the second point that is declared heere by Iob. It is sayd that the wicked of whom he speaketh draw the strong ones after 〈…〉 as a rage of water roteth vp trees and beareth downe 〈…〉 So then suche as haue a long time bene hardned in euill dooing are like great stormes and tempestes that rend vp all things yea euen the trees and houses This appeareth to the eye and would God we had got so much experience of it For such as are sharp set and would faine be catching dare not at the first dash set vpon the stronger sort and vpon such as haue talons and pawes to reuenge themselues withall but they begin with the little ones But giue them once scope to do euil and then haue at the strongest Howbeit this hapneth not without the wonderfull ordinance of god For it is a iust wages to the rich men and to such as are in authoritie and credite to be so vexed by the wicked VVherefore For if a man rush out into leudnesse so as he striketh one strippeth another and commit any other outrage well they that are at ease and haue where with to mainteine themselues do but laugh at it True it is that they mislike such men but for all their misliking of them do they seke any meanes to redresse it No. And why Bycause the matter seemeth not to touche themselues O say they if hee playd so with me I wold make him feele that I haue teeth Lo howe they talke which haue credite and wealth and are so well fenced as they can not be touched themselues But in the meane while the poore are extremely misused VVhēthese roisters that are suffred to do what they list see they scape vnpunished they fall to buckling with the great Cobbes And who giueth them leaue Suppose we that God doeth not order eueriwhit of it For if there were any manhoode in vs would it not pitie and rue our harts to see poore folke so troden vnder foote and make vs resist it to the vttermost of our power But we do nothing at all VVhen a poore man is outrageously molested we make none account of repressing the mischeefe but rather let it looce giuing the wicked more occasion of such misbehauiour Must not God therefore touch vs within a while after and both suffer and appoint the mischiefe to returne vpon our owne heads Lo heere a sentence that is well worthy to bee noted For therein as a myrrour the holie ghoste sheweth vs that wickednesse increaseth more and more and groweth too full heigth when men giue it scope and indeuer not to redresse it in conuenient time And this lesson is directed specially to rich men and to such as are in authoritie True it is that we see no such examples here as are to be seene in courtes of great Princes For there if there be three or foure Minions in great credit they will make the whole realme to quake in so much that euen they which haue twentie or thirtie thousand pounds rent must be faine to passe their pawes and couche before them like Lyamhoundes and giue them a good piece of their substāce to purchase their fauour and to raunsome themselues withall VVe see no such examples heere Howbeit quantitie for quantitie a man may throughout al places see that which is declared here And good reason it is that Gods prouidence should extend through all the world both vpon great and small So then it is apparant that such as haue libertie to pill and poll and to do many other annoyances to the little ones must also in the ende make the great ones afrayd And as touching those that haue the meane and abilitie to ayde and mainteine poore men God meaneth to do them to vnderstand that if they set not themselues against those that do them wrong and iniurie they thēselues also must looke to be pinched that is to say they themselues shall at length answere it in their owne persons and other men shall fleece them and pick out their eyes as they are worthie and so shall God be glorified in sending such punishment vpon them True it is that the disorder increaseth dayly more and more Neuerthelesse the faithfull maye therein beholde Gods secrete iudgementes yea euen beyond the reach of mans reason bicause God inlightneth them by his word And here ye see howe we ought to acknowledge that we our selues are the cause of all the disorder in the worlde VVee can skill to complaine when things go not after our a petite we can crie out alas and wo is me yea and we will bee readie to blame God himselfe but in the meane while wee consider not that the fault procedeth of ourselues and that we ourselues ought to beare the blame of such euill For if euery man would put to his hande to the suppressing of vices and misdealings and euerie man labor to stop the doing of any euil Surely God woulde blisse suche meenings and wee should haue delightfull order among vs and cause to reioyce But what In steade of seeking to remedie things amisse all men bring wood to the kindling of the fire or
this that wee become like swyne filling our bellies and pampering our selues with Gods benefites and not thinking one whitte vppon the things which he sheweth vs to the eye that is too witte that wee cannot lyue one minute of an houre but by myracle For it is he that brydleth the sea in suche wise God therfore to stirre vs vp too knowe his power doeth well suffer the sea too passe his boundes At the reporte hereof we thinke or ought to thinke if wee bee not too blockishe what letteth that the lyke happeneth not to the whole worlde but bycause God maynteyneth the order of nature whiche he hathe set for our safetye So then all woulde becoome one gulfe and lake were it not that Gods hande ruleth it from aboue Lo howe wee ought too profit our selues by the souereyntie whiche God hath ouer the sea and the waters too the ende wee may knowe what fatherly care hee hathe of our lyfe and feeling how muche wee are bounde vntoo him indeuer â—oo serue and honour him and too walke in his obedience with all warinesse Furthermore if any manne reply that these are common things and needelesse too bee preached of as nowe bycause euen yong children doo knowe them it is so muche the woorse For if we neede not too haue gone too schoole nor too haue learned any deepe cunning for the knowing of a thing that is so common and ordinary with all men and yet shewe in effect that wee beare it not at all in remembrance are wee not so muche the more vnexcusable Thus then we see that the cause why our Lorde telleth vs such things as euery man seeth and deholdeth is bycause it is as muche too say as that wee doo wickedly abuse the sight that hee hathe giuen vs forasmuche as wee profite not by the beholding of his creatures too magnifie him in the power that hee sheweth there Therefore although it bee no greate matter too our seeming too knowe that the sea and the waters are so restreyned that the earthe perisheth not yet notwithstanding it is greate wisdome too conceyue well thereby â–ª that God therein declareth him selfe too bee our father and protector giuing vs suche experience of his goodnesse and power as it becommeth vs not too bee asleepe at it VVhen wee haue these thinges well printed in our myndes wee haue profyted well not onely for a day or twoo but also for all the tyme of our lyfe For as the scripture sayeth it is perfect wisdome too marke well Gods workes and too referre them too their right end Nowe it followeth immediatly that the pillers of hcauen shake and that bee maketh them afrayde aâ— his voyâ—e After that Iob hathe spoken of the order that is dayly seene in the worlde hee addeth immediatly that men see suche mouings in the thuÌ„ders and tempests and that God maketh the heauen and ayre so to shake as it seemeth that all shoulde sinke which thing is done after an other diuers maner to make vs perceyue his mighty power strength at leastwise if we had wit and reason to consider it Surely heuen is not vpheld with any pillers but it is a similitude that Iob vseth heere bycause great places huge buildings which caÌ„not stay vp themselues are borne vp vpon pillers like as if a man should build a great temple it had nede to haue pillers to beare vp so great a weight EueÌ„ so is it with the heauens which seeme to bee as a building that requireth to haue pillers yet it hath none but the power of God suffiseth this building whervnto meÌ„ caÌ„not attayn And in good sooth what power haue men to build but by following that which God hath shewed them and yet is the same but a small spark of the infinite power wisdome that are in him Men then caÌ„not make a hall of a huÌ„dreth foot in length and bredth without pillers but behold the heauen is of infinite space in coÌ„parison yet we see it is borne vp by the only power of god Therfore where as Iob speaketh of pillers his meening is that if it please God to send any tempest or thuÌ„der the ayre roreth with it and it is after a sort as if the foundations and pillers of heauen were shaken to the end we might know that god is high aboue all dwelleth there to gouerne althings Not that he is shet vp there as I sayd but too the intent that thereby we might take warning to lift vp our harts and minds to think vpon him to honour him with all reuerence and humilitie and not imagin any fleshly and earthly thing of him VVe see then that Iobs meening is that like as God on the one side sheweth vs his power by holding the Sea as it were in Cheynes and by limiting it within bounds which it cannot ouerpasse so on the other part when it pleaseth God to make the thunder to rattle and to moue any tempest in the ayre theÌ„ it semeth that al should go to wrecke and that nothing shoulde bee able to stand any longer Thus yee see another particular wherin God maketh vs to perceyue his mighty power And truely the heathen men had good skill to confesse the same not through any finenesse of witte but only by common experience saying that when men heare the thunder and tempests they must maugre their harts be fayne to feele some inkling of the Godhead Lo how the heathen men haue spoken â–ª Yea and euen the despizers of God filthie and beastly folk which seeke nothing but to mocke all religion blearing out the toung at God and at all that caÌ„ be sayd concerning his gouernment in the order of nature euen they I say are abashed at the hearing of the thunderclappes as experience sheweth vs VVhy so Bycause our Lord giueth a token of his excellent power And that is the reasoÌ„ why Iob besides his discourse of the continuall order of nature addeth nowe further the tempests thuÌ„ders lightnings to shew that although men despize God wilfully and be so hardharted as they wil not perceiue what God sheweth them yet when god maketh the pillers of heaueÌ„ to quake shoting forth such thunderclappes as it seemeth that all shall go too wrecke men are then inforced too conceyue some feeling of the godhead and that there is some soueraine power aboue which ouerruleth al. For things passe not at aduenture therfore there must nedes be some wil and wisdome that gouerneth them Lo to what purpose this sentence is alledged to vs And therby we be warned first how brutish our nature is Is it not a pitie nay rather an ougly thing that whereas we bee reasonable creatures yea and seeme to haue such wisdome as we should be able to coÌ„prehend all things and thervntoo God giueth vs so great signes of his maiestie bothe aboue and beneath manifesting himself vnto vs and beyng alwayes at hand with vs yea and vttering himself after so familiar a maner vnto vs as
would fayne glorifie him in all his workes if he thinke it possible to know all surely he dishonoreth god Can we do God a greater dishonour than to go about to incloze his mighty power within the capacitie of our witte It is more than if a man would take vpon him to shet vp both sea and land in his owne fist or to hold them betwene a cupple of his fingers surely it is a greater madnesse For the heauen the earth are not so great things as the Iustice power wisdome and goodnesse of god they be but little marks of them So then although men bee neuer so diligent in searching gods works yet if they think themselues so sharpwitted as to attayne to them or so self wise as to say I know as much as is too bee knowne and I see now perfectly how good and wise God is beholde there is shamefull wrong offered him VVherfore let vs marke well that the chief poynt whiche wee ought too beare in mind in considering Gods works is to bethink vs of our owne weaknesse and to know that our own wit is to feeble to mount so high so as we must be fayne to confesse with Dauid wonderfull are thy woorkes ô Lorde and who can recken them vppe vntoo thee True it is that Dauid reckeneth them well instructing others to thinke well vpon it Howbeit after he hath sayd what he can hee addeth in the end Lord who is it that caÌ„ atteyn to them Euen so is it sayd now in this streyne Behold the Owtleets sayeth Iob these sayth hee are but the suburbes For if we will enter into the hart of Gods works we shall neuer atteyne to it VVee bee to slow and to lumpish to mount vp so high VVee bee not so lythe as too retch out ourselues so farre and wide nother haue we such a liuelinesse in vs but that all our wits must bee fayne too bee â–ª ouerwhelmed So then when we haue applyed all our indeuer throughly too know Gods works howe excellent they be if we atteyn not to the perfection of that knowledge let vs remember ourselues that we haue found but only the Owtleets that it is impossible for vs to come to the depth of them For our capacitie will not serue vs therto VVee bee to grosse and weake and there is but a small peece of that in vs which is in him insomuche that if the Angels of heauen came and preached vntoo vs yet could they shew vs but a small part of gods woorks And what shall mortal creatures then do here bylow Sith it is so let vs lerne to magnify God in suche wise as nothing may let vs to yeeld him his due prayse For although wee should all the time of our life imploy our whole wit too the glorifying and magnifying of him yet were it impossible to discharge our selues of the hundreth parte of the the dutie that we owe vnto him Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to make vs so to feele them that with harâ—ie repentance and desire of forgiuenesse wee may beseeche him too amend our misdooings and too ridde vs more and more of our vyces too the ende that whyle wee liue in this worlde wee may inioy the great good that he doeth vs in applying the same to right vse namely too the seruing and honoring of him in such wise as wee may not haue our eyes shet when he sheweth his maiestie after so euident a fashion And forasmuch as we be as it were dazeled in our owne vnderstanding let vs beseeche him too inlighten vs by his holie spirit and too waken vs from theâ— drouzinesse wherein wee bee that wee maye not seeke any thing else than to spende our selues in his seruice and to incorage others thereto by our example so as hee may bee exalted and magnified of all men with one common consent as he deserueth And for performance thereof let vs pray him to rayse vp true and faythfull ministers of his woord c. The .xcvij. Sermon which is the first vpon the .xxvij. Chapter IOb tooke vp his parable agayne and sayd 2. God liueth who hath taken away my right the almightie vvho hath set my soule in bitternes 3. So long as my breath shall continue and the spirit of God is in my nozethrills 4. My lippes shall speake no vvickednesse and my toung shall vtter no deceyte HEere we haue still the same matter that hathe bene treated of heretofore For Iob vpholdeth that he was not afflicted for the faults which he had committed but that there was some secrete reason and that if he listed to debate pleade the matter he could iustifie his cace not agaynst god but agaynst such as woulde beare him downe that hee was a wicked man and conclude that the afflictions whiche he indured were bycause of the greatnesse of his sinnes Iob then vpholdeth that the cause which moued God to punish him was not that he was wickedder than other men but for some secret and vnknowne reason too men and therfore that it behoucth them to mount higher than to to the ordinarie iustice of God that is shewed in his law Now wee see what the ground woorke of this chapter is And therfore it is sayd that Iob tooke vp his parable newe agayne And to the intent that the thing whiche he sayeth may be of the more authoritie he beginneth with a protestation that importeth an othe God sayeth he liueth who hath taken away my right euen the Almighty hathe set my soule in anguish and yet for al that I wil neuer swarue And whereas I haue maynteyned my selfe too bee rightuouse that was not through any pryde nor for any hypocrisie nor of any sturdinesse nor for that I knewe not that God myght afflict mee after that sorte but bycause I am not suche a one as you make mee too bee nother will I euer graunt that Gods punishing of mee is for my desertes at leastwyse if I bee compared with other men For you pretende a false and wicked thing which is that God handleth men in this worlde and in this present lyfe according too their woorthinesse and deseruinges But it is not so for God doeth oftentymes deferre the punishments which he intendeth too lay vppon men so as they bee not perceyued till after their death And on the contrarie part diuers tymes hee pretendeth signes of greate rigour agaynst those whome he loueth whiche haue serued him faythfully Therfore we must not make too much haste of Gods iudgements nor think them to be executed at the firste brunt for then shoulde God bee vniuste VVee see thinges disordered at this present and what a thing were it if wee looked and hoped not for a redresse hereafter in tyme too come God were woorse than blind For we haue skill ynough too say that things go not as they ought too doe Then doeth it followe that eyther God knoweth not what he
ought to sticke vnto him To be short they that reioyce in the presence of God sticke not to creatures nor to any of all these corruptible things but do knowe that it behoueth them to impute all things to Gods fatherly goodnesse and to receyue the benefites whiche hee bestoweth vppon them as a confirmation of his loue and fauoure Thus yee see what it is to bee merrie or too reioyce in the presence of god Contrariwise howe fare the vnbeleeuers As I haue shewed alreadie they cannot so muche as laughe or bee merrie but they muste as it were separate themselues from God turne theyr backe vppon him yea and quite and cleane forget him But suche manner of mirth is cursed And so wee see nowe what Iobs meening is For he iudgeth of mens happinesse as he ought to do he resteth not vpon the things that are seene for it hath so falne out that the very heathē men could skill to say of this imaginatiue happinesse that it is like a fayre picture Looke me vpō an Antike of timber it is well guilded ouer and it glistereth maruelously but within it shal be eaten with mothes or other wormes euēso is it with al the braue lads of the world which laugh at God to sport thēselues withal For they may wel haue bothe credite and riches and pleasure and they may be thought to haue the happiest life of the worlde but in the meane while they be wormeaten within their wicked conscience playeth the hangman and ceasseth not to torment them so as they wote not where they bee And forasmuch as they cannot call vpon God they muste needes bee without hope of mercie and withoute certaintie too stay vpon and alwayes in feare bicause they knowe not howe long they shall abyde in that plight To bee shorte they must needes be as blockes and brute beastes But on the contrarie parte yee shall see the faithfull ones merry euen inaduersitie For when wee haue caste our eye vpon God and behilde his fatherly countenance towardes vs this onely saying will comfort vs wherein hee assureth vs that he will not lay more trouble vpon vs than we shall bee able to beare but will giue vs a good ende of all oure aduersities and that when wee shall haue indured them paciently wee shall feele that they haue profited vs too oure saluation bycause it was expedient and profitable for vs to bee chastized at the hande of our father too the ende hee might drawe vs away from the vanities of this world Nowe we see that which I glaunced at afore that is too witte that although the saythlesse haue all things that men are wont to wishe yet is it but vanitie and leazing and contrariwise that although the faithfull bee oppressed with manie aduersities yet they ceasse not to bee right happie bicause they call vppon God and are able to reioyce in him forsomuche as they knowe themselues to bee in his fauoure and that hee chastizeth them after such a sort as he turneth all things to their welfare And heerewithall let vs beare in minde in what manner men ought to be merrie as hath bin sayde afore True it is that our Lorde giueth vs cause and occasion of mirth in that we haue breade to eate and wine to drinke and other benefites necessarie for this life For there are diuers sortes of the liberalitie that God bestoweth vpon vs as when hee gyueth a man issue when hee sendeth him goods and when he maketh him to prosper in such other like things beholde it is alwayes a matter to be gladde of But after what sort muste wee bee glad Euen as in the presence of our God as I haue alledged afore VVoulde we then bee merrie in suche wise as God shoulde blisse our mirth and like well of it and that it might be as it were in his sight Lette vs haue an eye vnto God and acknowledge ourselues to bee beholding to him for all our goods and honoure him for them Furthermore lette vs haue suche a longing after him as wee may learne not to beate oure braynes about these present things nor to set our heartes vpon them but to assure ourselues that this worlde passeth away and that wee ourselues muste passe away too yea and that ryght swiftly and therefore not to tye ourselues to them but too go still forwarde vnto God as too the very ende of our race Now Iob addeth immediatly That he will teach them what is in the bande of God and what is with the Almightie Yea and he addeth that his freendes were verie vnwittie sith that they had seene all those things and yet neuerthelesse did speake so aukly according as we haue seene before But Iob hath alreadye put a sufficient difference betwyxte Gods children and the vnbeleeuers shewing that wee oughte not to deeme any mans life vnhappy for the outwarde shew that appeereth for a day or twayne or for a little time but that we muste enter innermore and search what is in the harte yea and we must come to the hope that is in them at their death and looke whither while they may lyue heere they bee ioyned vnto God and call vpon him and flee to him for refuge and yeelde themselues wholly to him and reioyce in his goodnesse and whither that at their death they be able too commit themselues too his keeping and to betake their soules to him beleeuing that they be safe whē they bee in his hande For these are they that are happie Contrariwise such as are esteemed to be honorable suche as are in authoritie suche as lyue in delight and pleasure suche are alwayes vnhappie bycause they separate themselues from God who is the welspring of all welfare and when they come to death they truste not in him but are as it were haled awaye by force whereas they ought to put themselues quietlye into his handes Iob then hathe sufficiently distinguished all these things already but yet his intent is to confirme his matter better And therefore he vseth this preface that he will shew what is in the hāde of God and what is with the Almightie and hee continueth still the same matter whiche hee dealt with before which is that if we intende to iudge rightly we must not rest here below but we must passe beyond the world by fayth and looke vpon Gods iudgementes after another fashion For beholde the thing wherein Iobs counterparties were deceyued is that they iudged after the presente state and would needes reste vpon these inferiour things Iob therefore sheweth that it behooueth vs to go to the hande of God yea and to marke that his iudgements are secrete as if he shoulde say suche as rest onely vpon this worlde and cast no further but howe things are disposed presently shall alwaies haue an vntoward misordered iudgement And why For our Lord calleth vs to him and telleth vs that althoughe hee execute his iudgementes in part and disclose them to vs after suche a sort as
as he had sayde heretofore and that wee cannot comprehende them for he will compare gold siluer with wisedome For although that golde and siluer likewise bee a metall full of drosse and can hardly bee discerned of what value it is before it bee fyned and although it be hard also to find the veines of it bicause they be hiddē in the earth yet are the mines both of gold siluer found out But as for wisedome she dwelleth further off from men they cannot find hir by digging deepe downward nor climb so high vpward as to come to hir vnlesse God giue hir hereby Iob meeneth that it is a very hard poynt of wisedome for vs to cōprehend Gods iudgements and that we must not make a grounded rule of them as though wee had the perfecte and full knowledge of them here in this world So then we see in effect that Iob is not contrary to himselfe ne condescendeth to the talke and doctrine of those that haue hitherto resisted him but rather declareth that that which they haue spoken is partly true howbeeit not altogither bicause Gods iudgementes are not executed ordinarily in this present life althoughe wee haue nowe and then some signes of them and that is all Now we see what Iobs intent is and it remaineth that wee make oure profite of this doctrine VVe haue two things to marke in this sentence The one is that the contentes heereof are a declaration of the punishmentes that God executeth vpon the wicked that is to witte when he listeth to punishe them in this transitorie life And for the other wee haue to marke that when God thinketh it good he deferreth those punishmentes and reserueth them in suche wise as they bee not seene at all in this present life and yet that we must not be out of quiet for it as though God were asleepe executed not his office For he knoweth wherefore hee delayeth The reason is vnknowen to vs but yet it pleaseth him to do so and his will is the rule of all equitie and righte Thus yee see the two poynts whervnto it behoueth vs to bring backe all that is conteined heere Nowe as touching the firste poynt let vs marke as I haue say de already that it is not withoute cause that God hathe threatned too punishe the wicked and the transgressors of his lawe after suche a fashion as they shall euen haue theyr portion and heritage with him Heereby wee vnderstande that if men scape vnpunished heere belowe and no man taketh vengeance of theyr misdeedes and of the outrages and extortions that they haue committed God who is aboue will not misse them Therefore at length they shall come to theyr account and that shall be as their portion or heritage For although they bee not punished at the firste day yet will God worke in the ende According too that which I haue declared already I say wee muste not make it a generall rule but yet shall it fall out so oftentymes Then lette vs learne to haue an eye vnto God in all oure life and let vs not thinke our selues discharged when we bee escaped the handes of men nother let vs flatter ourselues therevpon as though wee had made a fayre hande but let vs haue an eye to this heritage which God telleth vs that hee hath prepared for suche as haue liued amisse Like as the sonne and heyre of a man shall not possesse his fathers goods and landes at the firste day but shall bee owner and mayster of them in tyme so on the contrarie parte God punisheth not the wicked sorte incontinently when they haue offended but yet is theyr possession kepte for them in the end and shall be reserued certaynly for them as an heritage whereof they cannot bee disfeated Marke that for one point And now it is said That if their children bee multiplied they shall go to the sworde and their of spring shall bee ouerthrowen so as it shall bee buryed in destruction without any remedy By these sayings wee vnderstand that God not only punisheth the wicked and the despisers of his maiestie in theyr owne persones but also extendeth the same vengeance euen vntoo theyr children Truely we will thinke this strange to our owne vnderstanding But it hath bene declared already heretofore that God may punishe the children of the wicked without dooing them wrong And why For wee are all cursed in Adam and bring nothing but damnation with vs out of oure mothers wombe Now then if God leaue vs in oure owne state all of vs both great and small are alreadie appoynted to destruction If God should rend vp the whole world and plunge it into the bottomelesse pit might he be accused of crueltie No For his gentle handling of vs commeth of his owne meere goodnesse and not of any deserte of oures Then if hee withdrawe his grace from the ofspring of the wicked and to punish the fathers do wrap their children in the like destruction so that for somuch as the father hath run further and further into wickednesse his children must be faine to fill vp the iniquitie of their auneester and to haue his punishmente cast into their bosome as the Scripture sayth let vs not thinke it straunge for God knoweth wherefore he doth it Truely if wee should stande reasoning after our owne imagination wee would thinke there were some reason that he should not do so But it is a diuelishe malapertnes too measure Gods workes by oure owne reason and vnderstanding And herewithall let vs beare in mynde also what hath beene declared that is to witte that all mankynde is fordoone and damned in it selfe and that God may deale rigorously with them without blame For our saluation commeth not of our selues and when God assureth vs of it hee doth it not for our deserte or worthynesse but of his owne meere mercie as I haue shewed afore And so wee see that God ought to bee glorified in the rygour that hee executeth vpon the wicked when he punisheth them in the person of their children And it serueth to caste the greater terroure vpon all the despisers of God when they bee threatned that they shall bee punished euen in their ofspring like as on the contrarie part when our Lorde sayth that hee will be gracious and pitifull to shewe mercie in a thousande generations too such as loue him and obey him hee meeneth thereby to assure vs the better of the infinite loue which hee beareth vs For when we knowe that God thinkes it not ynough to loue vs and too take vs for his children but voutsafeth also too call our children for our sakes and fauoure is it not a substantiall proofe of his singular goodnesse Haue wee not so much the more cause to reioyce in our God seeing that hee not onely receyueth vs to himselfe but also maketh oure children partakers of the same grace Furthermore for as muche as menne are dull vpon the spurre and bowe not easily when God threatneth them it
namely that the wicked shall heape vp golde and siluer and moueables and yet in the ende good men shall come to bee clothed with them True it is that bycause Gods children walke simply and playnly they may want many thyngs and it may seeme that pouertie threatneth to attache them within a daye or twaine but yet God prouideth in such wise for them as they alwayes kepe on their way still VVee see then that the godly shall sometymes bee clothed with the spoyle of the wicked but yet for all that what a thing were it to make a certaine rule of it and too bynde God to it continually VVherefore it behoueth vs to beare alwayes in mynd that Gods iudgements are not euer apparant and visible to bee seene with mens eyes VVhen we see a wicked man rich we stumble at it saying what meeneth this And when wee see the wicked and the despyzers of God honoured it seemeth too vs that God gouerneth not the worlde and that thinges are guided by Fortune Behold how faith is vtterly defaced when we go about to measure Gods iudgementes by the thinges that wee can presently see with oure eyes And therefore let vs learne too suspende oure iudgementes Verely if God plucke the wicked mennes goodes out of their hands let vs vnderstand that he fulfilleth the threat whiche wee heare spoken of in this place And if hee doe not let vs marke that hee reserueth the execution of his iustice vntill the last day and that he will not bring things to perfection as nowe bycause he will nourishe our hope still and not haue vs wedded to this world nor seeke our felicitie heere bylowe as in a Paradise of pleasure but to lift vp our eyes aloft and to passe as lightly through this worlde as through a iourney knowing oure selues to bee wayfarers and wanderers in this worlde and that therefore it behoueth vs to trauell continually to the heauenly and euerlasting heritage As muche is mente by that which followeth which is That the wicked man shall buylde his house as a moth and that it shall hee as a watchmans Caban euen suche a watchmans Caban as watcheth the Vyneyardes VVhen the vnbeleeuers and the despizers of God doe buyld they beare themselues in hand that they shall dwel in them a thousand yeares after their death For doth not the statelinesse that is seene in the buildings that are made by the despizers of God shewe that they imagine an immortalitie in this world They beare themselues in hand that they shall prolong their life by their Palaces VVhen a man hath builded his house to continue for a thousande yeares he beleeues that his house is tyed to him and that he shall by that meanes be renoumed But God scorneth such ouerwening For this cause Iob compareth the houses of wicked men too the houses of mothes Howe so The moth marreth and wasteth all things to make himselfe a lodging he eateth cloth he eateth furre he eateth all that he findeth and to be shorte where so euer a moth lodgeth it is alwayes too another bodies cost and hinderance and yet notwithstanding there is nothing but corcuption and vermine in his lodging VVhen a vinekeeper maketh his Caban to watch the vineyardes it is but for three monthes for as sone as the vinetage is done down goes the Caban and although no man set hande to it yet it falleth downe of it selfe Euen so it is sayd here that the wicked men do make them stately houses and beare them selues in hand that whē they haue buylded after that maner they shall dwell in them for euer But what VVhat are they themselues Euen as a moth that is to say they haue nothing but corruption and that must they be sayne to carrie with them continually Seing it is so surely their houses will not continue long True it is that they shall make a great shewe for a time but in the ende God will beate downe their houses so as they shall not abyde in them any long while Thus see yee a notable iudgement that God executeth vpō those that will make such estimation of thē selues in this world And for as much as we see examples thereof wee ought too marke them well and thereby learne not to nestle out selues in this world nor to build by guile wrong and extortion Let our building be according to the goods that God hath giuen vs And let not such as are well housed besot them selues in their owne lustes to nestle themselues here For let men nestle themselues vpon earth as much as they list and yet shall it not barre God from plucking them away Then let vs kepe our selues well from making our nest here bylowe according as it will bee sayde in the nine and twentith Chapter that Iob made his reckning that his state should neuer change But men beguile them selues in behighting them selues suche euerlastingnesse and God also laugheth their fonde presumption to scorne And therefore if the godly be lodged after their owne minde yet let them count them selues as straungers in this worlde and let them be alwayes readie to part hence whensoeuer it shall please god And if they haue not the commodities that were to bee wished yet let them goe for warde still and learne to knowe that God aduertizeth them by eyesight that this is not the place where they must abyde but that it behoueth them to passe further Thus then ye see what we haue to remember when we perceiue that our Lorde will not haue men too set their mindes vpon the thinges here bylow Therfore let vs trauell the right way where hee calleth vs and then shall wee bee blissed then shall euerie of vs dwell in rest all the time that he hath to liue bycause we shall not bee troubled with the vnquietnesse which the wicked and the despizers of God haue Thus much concerning that poynt And furthermore although that both we our selues and also our houses bee nothing but corruption yet haue we this promise to comfort vs that when wee bee restored fully to the heauenly glorie we shall haue no more need of these materiall buildings here bylowe yea and that our bodie itselfe shall bee another manner of thing than it is nowe But yet therwithall let vs learn also not to build with snatching and catching and other leude dealings For that is the cause why oure Lorde doth so destory the great Palaces that are builded and throwe them quite downe According also as wee see the Prophets threaten that they shal be the dwelling places of shreeke Oules of wylde beasts of birds of pray yea and of nightcrowes and wylde woodwardes Our Lorde then doth it not but to auenge him selfe of the robberies and extortions that are committed for the buylding of great places according as it is sayde in the Prophete Abacucke that when suche as haue bereft other men of their goods doe build there is as it were a quire betweene the walles so as one wall shall
crie oute I am builded vpon bloud and another I of murther Therefore let the faythfull aduise them selues well when they builde that it bee not vppon goodes wrongfully gotten if they mynde too haue ioy of their dwelling And therewithall how so euer the worlde goe let them not rest there to make their nest of it but let them be readie to remoue when so euer it shall please god Nowe furthermore it is sayde That the wicked man shall die and not bee buried honourably and that hee shall open his eyes and see nothing This serueth too conclude the matter that hath bene treated of for Iob meeneth that it maye well come to passe and so it doeth indeede that the wicked shall stumble yea euen after hee hath bene aduaunced For the thing whereat he looketh is that our Lorde exalteth the wicked and afterwarde letteth them fall yea euen a deadly fall For as touching their death they are not buried honorably and agayne when they looke about them they finde no succoure but are disappoynted of their longing Heere we haue a faire looking glasse of Gods iudgementes howebeit that we play not those which held argument against Iob that is too wit that wee goe not about too inforce God too set things in their perfecte state For that shall not bee done till the last day Yet in the meane season it behoueth vs to bee warned to looke vpon Gods hande as ofte as our Lord ouerthroweth the wicked and beateth them down VVee must not in this poynte seeke any chaunce as the children of this world do whiche imagin a wheele of Fortune where as menne are hoysed vp alofte and afterwarde let fall agayne For the chaunges and returnings which we see in the world are not things that happen by aduenture but it behoueth vp too father them vppon the hand of god As howe Sometimes hee punisheth them that haue abused his grace and sometimes hee beareth with them so as it is not perceyued that hee myndeth too punishe them but yet they shall haue so much the more terrible account to make as I haue touched alreadie Notwithstanding if wee see the wicked fall it behoueth vs to knowe that God did not aduaunce them without cause but that the same was to the ende that their fall shoulde be the greeuouser euen to breake their necke Then after they had beene hoysed vp aloft God must make them to fall after that fashion Furthermore it is not for nought that their buriall is spoken of heere For although it bee neyther heere nor there in respecte of our saluation yet are there two things to be considered The one is that the wicked doe at their death defye God and nature and thinke too prolong their greatenesse and pompousnesse still in spyte of nature when oure Lorde conueyeth them into rottennesse Yea euen then do I say the wordly and fleshely men make muche more brauerie than in all their life afore For their sumptuouse buriall is too saue their memoriall from perishing that men might speake of it for euer So then we see that the foolish curiositie which the worldlings and vnbeleeuers vse in beeing buried with great pompe is to continue their pride in despite of god But God laugheth such presumption to scorne For hee disappoynteth their expectation in so much that whereas they purposed to be buried honorably diuers times he hath giuen them a cleane contrarie buriall Marke that for one point But yet it is also to be considered that buriall was brought in by god It is no inuention of man without good grounde but it is Gods ordinance to the end it should be a witnesse vnto vs of the resurrection euerlasting life VVhen men be buried they are layde vp in the earth as in a store house vntill they maye bee raysed vp agayne at the last day and so our buriall is vnto vs as a looking glasse of the resurrection Therefore when the wicked are disappoynted of buriall it is as much as if oure Lorde vttered his cursse vpon them after a visible manner yea euen as well in deathe as in life according as it is sayde heere And yet notwithstanding lette vs marke that if the wicked bee buried honourably wee muste not bee troubled at it nor thinke that God hathe forgotten hym selfe or that hee executeth not his iudgementes in conuenient time for wee see what the Scripture sayeth of the riche man namely that he was buried And what sayeth it of Lazarus There is no mention made of his buriall in so much that it is not known whether he were eaten with dogges or whether he were cast abroade into the feeldes The Scripture speaketh not of it it speaketh but of the buriall of the riche man Contrariwise if Gods children happen sometimes to lye vnburied is it to be concluded therfore that they are accursed No like as when the wicked are buryed it is not too bee sayd that they are blessed in their death But it is to shewe vs that God executeth not his temporall punishmentes after one egall rate in this worlde but reserueth the chiefe to himselfe till the latter day As much is to be sayd when wee see good men burned and put to open shame and Gods children perishe with the wicked yea as touching the bodie so as they bee caried to the gallowes For although they bee the martyrs of Iesus christ and that that slaunder bee more honour to them before God than all the preserments in the world yet not withstanding God gyueth them not burīall And howe commeth that too passe Howe falleth out the threatnings against the wicked that is spoken of here It behoueth vs to come backe to that which I haue sayde namely that they be suche iudgementes as are hidden and incomprehensible as yet and that it behoueth vs to tarie till our Lorde bring vs to that daye wherein all things shall bee discouered In the meane season let vs knowe that the heauen shall serue for a tumbe too suche as are so martyred I meane too the innocents that are put to reproche by the wicked and the persecuters And that if they had the honorablest buriall in the worlde it were nothing in comparison of the benefite and priuiledge that God giueth them For can a man finde a more honourable tumbe than the heauen But oure Lorde maketh that to serue for a tumbe for his children when he bereaueth them of common and ordinarie buriall And so if it please God to haue vs buried let vs know that the same is as a record of his goodnesse And if hee bereeue the wicked of their buriall let vs also behold his vengeance both in their life and in their death Yet notwithstanding let vs learne to refraine our selues and to haue our eyes as it were closed vp in respect of his secrete iudgemenres vntill we become vnto the last day where hee will shewe vs the things perfectly which are now out of order Nowe let vs fall downe before the face of oure
light into darknesse Although thē that God haue ingraued suche an insight in the despisers of his maiestie that they commend all things which they know to proceede of him yet neuerthelesse they by and by after fal to such a rage as they shut their eyes and become brutishe wilfully And why to the intent to spue out their blasphemies and raylings against God and against the giftes and grace of the holie spirite Therefore it is no wonder though suche as feare God and walke in soundnesse of life be subiect to many slaunders and reuylings specially seeing that Satan thrusteth forwarde the wicked after that sorte bereauing them of all modestie yea and inflaming them as it were with a firie rage VVe see these things too commonly and therefore it behoueth vs too bee warned to passe through the wrongs and slaunders of this world By the way when so euer God listeth to haue vs reuyled after that sort if it bee by reason of our sinnes as I sayd afore we haue so much the more cause to hold oure tungs and to beare the reproche quietly which wee haue deserued as the iust hire of our faults And therevppon it behoueth euerie man too bethinke him selfe aduisedly and as sone as any man shall backbite vs or mocke vs or make vs as it were a tale and laughingstocke wee must learne to acknowledge that God putteth vs in mind to make oure owne accusation Euen the heathen men could well skil to say that our deadly enemies do oftentimes profite vs more than our freendes And why Our freendes beare with vs and that causeth vs to feede oure owne vices For although their intent bee not to flatter vs yet notwithstanding the gentlenesse which they vse in bearing with vs is a cause that we thinke not vpon our imperfections to amend them But our enemies doe prie vpon vs and seeke all the meanes that can be to lay open all the faultes that are in vs Therefore when any man findeth faulte with vs and scoffeth at vs it behoueth vs too thinke thus gotoo I see here that God citeth me to make mine owne proces and to accuse my selfe so as I may bee mine owne iudge too condemne my selfe that by so doing my shame may be couered and buried Lo howe wee ought to deale in this behalfe And if we knowe that such as speake euill of vs haue any reason so to doe although they doe it of malice yet notwithstanding let vs not reply to say this man is led with desire of reuenge Let vs not looke at any such thing but let vs pleade guiltie and pray God to blot out all our offences to the end we may be quit both before God and the worlde Yea and if wee know not any reason why the partie shoulde speake euill of vs in that behalfe yet let vs acknowledge though I be not faultie in this poynte whereof I am blamed yet are there many other vices whereof I am guiltie but my God spareth mee and will not haue them come to the knowledge of men if it pleased him to stur abroade all my filthinesse what a stinke would there bee Let vs consider I say that by that meanes God intendeth to set secretely before our eyes the sinnes whiche wee would haue caste behinde oure backe and that is to make vs to hate the euill that is in vs withoute anye flattering of oure selues Marke that for the second point And finally if our consciences be cleere not that we can in all points and all respectes be vtterly faultlesse and like the Angels but bycause that wee see that men haue no cause too persecute vs but that they do it wrongfully and oursuffering is for that we haue followed Gods word or for executing oute office and dutie faithfully I say if men do blame vs for it as indeed they be ful of rancour and malice let vs assure our selues that our Lordes will is that oure receyuing of such rewarde shall be to the ende wee should looke for a better at his hande as I sayd afore And if we see no cause at all but are vtterly abashed in our selues let vs not therfore ceasse to say Lorde thou art rightuous what so euer come of it Thus yee see to what poynt it behoueth vs to come And heerewithall let vs indeuer too profite oure selues by all the chastizementes whiche God sendeth vs from day to day and let vs vnderstand that thereby God intendeth to fashion vs to yeelde him the prayse and to glorifie him euen when wesee good men had in reproch For like as euerie of vs ought to bee pacient and by his pacience to prayse God in all things that he suffereth so also muste wee not blame him when wee see him suffer good men to be slaundered VVherefore let vs not be to muche greeued when wee see an honest man slaundered and reuyled so as mens tungs run riot against him VVee see what happened vnto Iob. Hee was as I haue sayde a patterne of all holinesse And yet notwithstanding wee see him in such reproche as it seemeth to bee vtterly past recouerie Can we blame God in this behalfe or can we skorne against him Nay rather when wee see such afflictions happen vnto a vertuous man we ought to humble our selues And although the reason why God doth so be not apparant vnto vs yet notwithstanding let vs assure our selues he doth it not without cause and therefore we ought to glorifie him in all his iudgements although they be incomprehensible to vs Marke that againe for one other point But let vs come to those that are so proude as to disdaine and not only to disdayne but also villanously too reuile those whome God hathe honoured by giuing them excellent vertues Heere wee see in the person of those whome Iob speaketh that it is a detestable vice Is there any man that condemneth not this pryde or rather this shamefull beastlinesse that rascals and naughtipackes should so lifte vp themselues against a man whome they ought to honoure and reuerence for his vertues Behold these dogges bark yea and they barke where they can not bite For as we haue seene alreadie Iob was none of those that are in credite for their riches or authoritie or any worldly respect but for his vertues bycause men saw as it were these markes of Gods glorie in him and yet yee see heere that rascalles and ribawdes and suche as haue no skill either of honoure or honestie doe rushe against him and raile vpon him with their tungs See ye not what an intollerable villanie this is And may not a man compare them to curre dogges which barke and gnashe their teeth although they can not bite So then this vice is not to be borne withall but we bee conuinced by verie truth and reason that it is to be condemned VVherefore let vs learne not to follow that which we mislike and condemn in others And so when God maketh any chaunges so as man falleth downe whereas he
giue vs some truce while wee bee heere VVhy vtterest thou so great rigour agaynst vs Thus ye see in effect what Iob ment too say And I haue tolde you alreadie in what wise it may bee lawfull for vs too vse this complaynt that is too witte without murmuring or disputing And by the way let vs marke that too the intent wee lift not vp our selues agaynst God ne stryue agaynst the roddes wherewith hee scourgeth vs in this extremitie it behoueth vs to come to one other consideration which is that although we go forwarde vnto death and haue alwayes one foote in the graue yet wee knowe that god hath stretched out his hand to deliuer vs thence For to what ende came Iesus Christ into the world Yea why went he downe into hell that is to say why suffered hee the anguishes that were due to all wretched sinners but too deliuer vs from them So then if men cannot nowe conceyue good hope to bee comforted in death it is al one as if they would denie that our Lord Iesus Christ hath suffered it in his person For whereas the Sonne of God abaced himself so farre as to be subiect to our curse and to feele Gods hand agaynst him that was to the end to deliuer vs from death and to assure vs that the victorie which he hath purchased is for vs Seeing then that he hath power ouer death let his resurrection alwayes come before our eies and let vs assure our selues that God hath stretched out his strong and victorious hande to deliuer vs from the bondage of Satan And therin let vs consider that although wee haue many aduersities to suffer in this mortal life and that it please God to exercise vs we must not thinke it straunge nor enter intoo the waylings and complaints which are made here too say yea what am I when I haue passed through this worlde I must go to the graue and no man can rescue me But wee shal be rescued well ynough if we haue Iesus Christ for our redemer who is ordeyned to bee our pledge and warrant and hath abolished the paynes of death broken the bandes of Satan and burst open the brasen Gates too set vs free Seeing we know this let vs be pacient in the middes of al the aduersities of this worlde assuring our selues that although we haue battayls here bylow we haue a rest prepared for vs aboue in heauen and if we fight manfully here let vs assure our selues that wee cannot but triumph in heauen Thus ye see what we haue to beare in minde for the fencing and arming of our selues agaynst the temptations wherwith Iob was assaulted and which he had so much ado to withstand Furthermore let vs marke well the thing that he addeth which is haut not I wept with him that was in aduersitie and had hard and sharpe dayes or tymes was not my soule sorrowfull with the poore or afflicted Now then I haue looked for good and euill is happened vntoo mee I haue hoped for light and behold here is darkenesse Hereby Iob declareth that he seeth not the reason why God dealeth so roughly with him forasmuch as in his prosperitie hee had not bene cruell but pitifull towards the poore and such as were in heauinesse and that hee had not bene drunken in his pleasures but had alwayes considered what the miseries of mans life are so that hee wept with them that did weepe and kept companie with such as were tormented with aduersitie Thus ye see what Iob alledgeth to shewe that there is no reason why he should be so afflicted And surely when God beateth vs with his roddes commonly it is bicause he seeth that we cannot beare our owne ease and that our flesh groweth ouerlustie or else we be cruell towards our neighbours Lo heere the two causes why God doth ordinarily afflict vs And wee see also that in the Scripture hee threatneth those that doo so passe their bounds in their prosperitie wo be to you sayeth it that laugh for you shall weepe And why for men cannot forbeare from ouerreaching themselues when they bee in rest and things fall out as they woulde haue them for then they forget themselues and think they are exempted from all aduersities and are as it were drunken folkes like as a drunken man hath no staye of himselfe but rusheth with his hornes as a wilde beast euen so fare the most part of men when God handleth them gently that is too say they abuse his goodnesse and fling out at rouers giue the bridle to their lusts For hath a man meate and drinke euen his fill therevpon insueth whoredome and shamfull wantonnesse yea and blasphemies and violences and moreouer fond iests and playes and such other things to be short a man cannot hold himself in good modestie so long as he is at his ease Ye see then that the cause why God afflicteth men is for that he seeth it is for their behoofe to be so corrected Furthermore there is yet one other inconuenience For they that haue the world at will passe not for poore men that are in aduersitie but despise them and set their feete in their necks VVe see that in this respect it was sayde in reproch of Sodom and Gomor behold there was aboundance of bread and therewithall pleasure and crueltie so as they vouchsafed not to succor such as were in need Forsomuch then as they that are at their ease wil not intermeddle themselues with the troubles and incumberances of their neighbors but holde themselues as it were in an earthly Paradyse and exempt themselues from the feeling of all their greefs and aduersities God must bee faine to handle them roughly when their turne commes about and forsomuch as they haue had no pitie nor compassion of the miseries that they haue seene in their brethren God must bee faine to make them fele by force anon after that they be but men They would discharge themselues of all worldly miseries and God sheweth them perforce that they must of necessitie knowe themselues to be such as they are Ye see then that the doctrine which wee haue to mark is that Gods ordinarie afflicting of men is either bycause they haue beene cruell in the time of their prosperitie or bycause they haue made themselues drūken in their lawlesse pleasure But he erewithall let vs marke also that God might iustly keepe vs occupied with aduersities though the foresayde causes were not and that hee hath secret determinations wherof we perceyue not the reason like as it hapned vnto Iob. And that is the cause why Iob complaineth For it seemeth to him that God ought not to haue afflicted him after that maner seing he had behaued himself so aduisedly but rather he thinketh that god shuld haue spared him seing he had bin so fellowlike and freendly a man and bin sad and sorie with such as were in aduersitie But what for that Hereby we see that wee haue two things to beare away The
one is that if our Lord make vs to prosper so as we haue peace and rest and all that is necessarie for vs and we be exempted from all greef for a time we must not be to delicate nor to tender in shrinking away frō shewing pitie and compassion towards such as are in aduersitie but we must be touched with the greefes of our neighbors to mourne with thē and to relieue them to our power at leastwise to pray vnto god for them when we can help thē by none other meanes Thus then ye see the first doctrine that we haue to marke And furthermore let vs not fall a slepe in our pleasures fo as we shold not cōtinually know that here is not any thing certaine nor be readie to suffer whensoeuer it shal please god The first thing I say which we haue to beare in minde is that we must not forget our selues whē God spareth vs For what is the cause that prosperitie cōtinueth not stil with vs It is for that we abuse it as I haue said alredie And secondly if god send vs afflictions let vs bethink our selues wel and examin whither we haue not bene sleepie in the time of our prosperitie For hereby we be put in mind to know our faults and to condemne thē before God saying Lord thou hast good cause to punish vs and why For since the time that thou didst prosper vs by thy fauor we haue forgotten thee and layd the brydle in our neckes and taken to much libertie And therefore it is good reason that thou shouldest punish vs and that we should feele the fruite of our sinne and vnrulynesse Lo howe wee ought to call to mynde our former faultes when God visiteth vs by any affliction And specially howe wee ought to consider well whether wee haue not beene vnmercifull towarde such as deserued our succour For wee haue made no account of others it is good reason that our Lorde should handle vs roughly again that we shuld lerne to acknowlege our faults by our Lords sharpnesse and rigor towards vs Mark that for one point But yet further although wee haue indeuored to help our neighbors and haue had compassion of their miseries and mourned with them that mourne as S. Paul exhorteth vs to do yet notwithstanding let vs not cease alwayes to dispose ourselues to the suffering of the corrections which it shall please God to send vs yea euē though we know not the cause why he doth it If wee haue beene watchfull in the time of prosperitie and not abused oure ease yet wil not God misse to handle vs roughly now and then If we aske why he doth it the reason will not be manifest at the first But he doth it to humble vs and so let vs alwayes acknowledge him to be rightuous And that is the cause why I sayd that we ought to beare in mind these two reasons distinctly First that we remēber the threatnings which are written in the holy scripture agaynst such as are vnmercifull to their neighbors and play the beasts in their prosperitie And secondly that we consider that although men behaue themselues myldely soberly and freendly yet notwithstanding God ceasseth not to afflict them after an extraordinarie maner as we see hath happened vnto Iob. VVhat is to be done then In stead of that he sayeth heere I haue wayted for light and beholde heere is darknesse I haue hoped for good and behold here is euill let vs looke for good according as God promiseth it For as S. Paule sayeth the feare of God hath promises not only of the euerlasting life but also of the present and transitorie life So then let vs always loke for welfare at gods hand but yet let vs not looke for it in such wise as we shuld not be readie to receyue aduersitie whensoeuer it shall please him to send it vs For wheras god promiseth vs to handle vs gently to vse fatherly and louing kindnesse towards vs it is but condicionally so farre forth as is expedient for our saluatiō And why For his temporall benefits are such as it behoueth him to deale them forth and to distribute them by measure And what is the reason It is the same that I haue alledged alreadie namely that it is an impossibilitie or at leastwise a verie hard matter that men should not either abuse and corrupt Gods gifts or bestow them cleane contrarie to his meening So then we may wel hope that when God had done vs good hee will continue the same yea and also increase it still but wee must not also looke that we should not therewithall dispose our selues wholy too receyue aduersitie whensoeuer it shall please him to send it VVhy so we must not make reckning that wee haue an euerlasting state in oure life without any chaunge Let vs consider that as our life is fraile so also it behoueth vs to bee subiect to many chaunges and that if we haue prosperitie to day God may disappoint vs of it to morow and although we see not the reason why yet he knoweth it and let vs be contented with it Ye see then after what sort the faithful ought to looke for the temporal benefits of this world that is that when they inioy them they must beleue fully that god will continue his dealing towards them as he hath done thitherto Howbeit in looking for prosperitie it behooueth them to prepare themselues to receyue aduersitie in such sort as they may not bee taken vnwares nor thinke it straunge if hee bereeue them of his benefits when he had handled them as gently as may bee for a time I say they must not thinke it any noueltie if God turne his hande the contrarie way and smite them Thus ye see that our looking for prosperitie must be with continuall disposing of our selues too suffer aduersitie yea and to suffer it paciently to the ende wee miscarie not when it commeth vpon vs And furthermore let vs in conclusion marke well what is sayd here concerning Iob. He complayneth that he was a companion of dragons and a brother of Estriges that is to say as a wilde man so as he was no more of the number and companie of other men but God had so farre forsaken him that hee was become as a wilde beast And who is he that speaketh it A man that liued in such holynesse and perfection as hee might rather haue bene compared with an Angell than with a mortall creature and yet for all that we see how he was hādled Hereby we be warned to put our selues wholy into the handes of God and not cease to truste in him though he scourge vs roughly and seme minded to ouerwhelme vs vtterly But to put that thing in vre which we haue seene here before namely that though he shoulde kill vs yet we would hope still for his mercie and fight against the battails of death and grounding our selues vpō his promises hold our owne still and continue stedfast in the middest
bosome that is too say not too hyde it but to lay it open True it is that when a man knoweth his sinne it is possible that hee shall become desperate as it happened both to Cain and Iudas Neuerthelesse we cannot come to repentance nor desire forgiuenesse at Gods hand nor finally be deliuered of our offences vntill they be layd open and all hypocrisie be set aside Furthermore he that is come to the knowledge of his sinne is at defiance with it in himselfe will desire no more to hyde himselfe to the worldward according as we see that we haue alwayes vntruthes in our mouths to iustifie our selues withal There will be no such thing in vs for repentance bringeth true humilitie Therefore as for him that is conuicted before God to haue done amisse and willingly acknowledgeth his fault with out shrinking backe no doubt but he is also readie to condemne his offences before men and to shew that he is sorie for them But let vs nowe see if the thing that was in Iobs time be not increased nowe adayes in so muche that there is nothing more rife than hypocrisie Truely we see by this text that it is no new thing for men to seeke to disguise themselues and too take couert when they haue done amisse It hath bene so at all times and as I sayd afore it began at Adam hath continued vnto this day Howbeit we see such shamelesnesse in the worlde at this present that those dayes were nothing in comparison of these we see now For if one go about to warne a man of his sinne hee shall finde a brasen face to denie it when the thing is altogither manifest The partie shal know wel ynough that his euill doing is knowne and yet notwithstanding he will not haue it spoken of but would stoppe euery mans mouth with his outfacing of it Yea and many times he contenteth not himselfe with such shamefull deniall but also falleth too quarelling and threatning of them that speake of it Then if men did hide their faults in Iobs time they doo it much more in these dayes ▪ But yet for all that it is no sufficient defence nother shall it be receyued before God according as wee see in this text Although all men be hardharted and wilful so as no man will come to reason but when folke labour to drawe sinners to repentaunce they kicke agaynst them lyke restie iades lette vs assure our selues that Iobs example is set forth for our learning and that wee must not followe the common trade nor say euery man doth so it is the common custome No but let vs looke vpon God who draweth vs the contrarie way VVould men iustifie mee And God will haue euery of vs to condemne himself ▪ Do men conceal their faults to the end they might be vnknowne God will haue vs discouer them yea euen with all lowlinesse Then behoueth it vs to come to that poynt and not to say I see all men doo so and it is euery mans custome VVhat though Men did so in the time of Iob but they were condemned by the holy ghost Therefore when wee see men do the like now adayes that is to say that noman confesseth his faultes yet neuerthelesse let the faythfull learne to frame themselues to that whiche is shewed here that is to wit not onely to mourne before God but also to shewe before menne that they bee sorie in theyr hartes and condemne themselues in such wise as they may become their own iudges and obteyne mercie of the heauenly iudge by returning vnto him To be short we see that hypocrisie is condemned by this text The best for vs were to absteyne vtterly from sinne and to keepe our selues from it But forasmuch as wee bee so frayle as wee cannot liue in this worlde without taking manye falles the remedie is to stoupe and mourne before God and moreouer not to go aboute too saue our honestie in such wise afore men as wee shoulde not yeeld our selues guiltie as often as need shall requyre True it is that God commaundeth not a man too proclayme it in the streetes when he hath done amisse and say I haue committed such a fault for that were rather to cast a stumbling block But yet it standeth vs vpon to mark what is sayde in the holy scripture namely first of al that we must be lowly towards our neighbours assuring our selues that wee bee infected with many vices VVhat is the cause that a man despyseth al other men and can beare nothing at their hand but thundereth at them when they haue done amisse VVhat is the cause of it I say but this Hypocrisie For if wee knewe our owne infirmities surely they would as it were brydle vs that wee should not condemne other folkes at auenture but begin at our selues Thus yee see the first thing that we haue to do and which is commaūded vs by the holy Scripture So then are wee milde and gentle in bearing one with another It is a kinde of confessing our owne sinnes The second thing is that when wee haue offended any man it behoueth vs to come to reason For wee see that otherwise we haue no accesse vnto God according also as our Lorde Iesus Christ sheweth vs that our Sacrifices and offerings shall not be accepted vnlesse we be reconciled to our neighbours when we haue offended them Therfore we must learne to be sorie in their behalf if we knowe our sinnes And thirdly when we haue giuen any cause of stumbling let vs come humbly to amende it yea and so to amend it as the euil may not be borne withall nor we kick agaynst the spurre Thus ye see the three confessions which the scripture requireth of vs as in respect of men Herewithall let vs marke that all this commeth and proceedeth of the sayd right meening which we haue in sorowing before god For vntill we be fully sory at the hart that we haue offended we shall neuer make a pure and right confession before men for whatsoeuer wee doo it shall bee but feynednesse And so it is certaine that those whiche shall haue confessed themselues before God to be such as they be will also haue the modestie of not iustifying themselues afore men For it is a mockerie when any man shall say Oh I I know my self a sinner before God and yet notwithstanding shall bee so wilfull towards men as no reason nor truth can be wrung from him Such an one sheweth that the diuell hath bewitched him and that he hydeth his faults and layeth thē vp in his bosome as much as hee possibly can VVherefore let vs marke well that if wee bee come to the poynt of feeling our sinnes and of beeing ashamed too haue transgressed Gods lawe and too haue done against his rightuousnesse wee shall haue no more pride to hinder vs from making a pure confession and such as wee ought too make before him Furthermore it behoueth vs also to marke howe it is
sayd here that Iob did not put his sinne into his secret This importeth verie much For men cannot beguile God but they beguile themselues and therevpon it seemeth too them that they haue gayned muche when they can put their sinnes out of theyr mynde too thinke no more vpon them If a man can forget himselfe and cast his faults behinde his backe or thrust them vnder his foote without thinking any more vpon them then is hee no more sad then feeleth he no more greefe but is sotted in his wickednesse he is as it were starke rotten and feeleth not any more of it But yet in the meane whyle God ceasseth not to doo the dutie of a iudge For all things are registred before him and althoughe hee make no countenaunce for a tyme yet must all come too an accompt before him Men coulde finde in theyr hartes to bee alwayes hidden that is too say not too see their faultes and then they thinke they shall neuer come to light But their sin continueth still and although it bee buried in respect of men yet wil God bring it to light Iob then sheweth heere that men do but beguile themselues by couering their sinnes after that sort For they muste needes appeare and be brought too light howsoeuer the world go Then let vs remember that it is best for vs too vncloke our owne faults that God may deliuer vs from them For if we bring them before him with a free hart coÌ„demne the euill that is in theÌ„ it is certaine that they shal be vtterly don away if we require it Therfore let vs condemne the euill where we find it to the end we be not coÌ„demned of god For as long as wee do holde our harts so close and labour to conceale our faults in theÌ„ it behoueth God to fight against vs and vs to feele how it belongeth to him to scatter the clowdes and to plucke away the fig-leaues wherwith we shal haue couered our dishonesty insomuch that we shal be inforced to perceiue it spite of our teeth it shal be knowne both to meÌ„ and Angels This is it that we haue to remember in this streyn where meÌ„tion is made of putting a mans sin into his secret To be short it wil happeÌ„ vnto theÌ„ as it doth vnto those that hide a sore The sore is hidden in the body and yet in the mean while there is no meane made to purge it but a man couereth it in such wise as it shall not be knowne yet the infection doubleth for all the cloking of it and the rancor of it increaseth more and more for want of clensing of it It were better that it were opened for then should it haue some issue to purge it self which thing it cannot do bicause the disease is so pent vp within Euen so fare we when wee go about to hide our faults For then is there as it were a rotteÌ„ sore and wee would faine hold it in by force and our stryuing to kepe it secrete breedeth a greater rankling which causeth the mischiefe too increase and inflame more and more VVhat is to be done then There is no meanes but that which I haue spoken of which is to come before god and not to be ashamed to coÌ„fesse our wretchednesse to the end that he may remedie it as he knoweth most coÌ„uenient for vs and also to become our owne iudges for hee is so gracious vnto vs as to make vs our owne iudges and instead of condemning vs he is readie to acquite vs On the contrarypart drag we backe as much as we can we do but offend our God and prouoke a greater vengeance against vs And that is a cause why it is not for vs to shet vp our faults in secrete as we are woont to do And here is mention made expressely of our hydings clokings or couerts bicause men of their own nature do find many prety shifts and sleightes to shun Gods presence yea for a while True it is that we may wel shrink aside but yet doth God see vs throughly Neuerthelesse as the Prophete Esay sayth the wicked do dig themselues caues and when they think no more vpon Gods iudgement then it seemeth to theÌ„ that they haue verie well shifted off the matter And further if that serue not their turne they fal to the flat contrary and runne vp and down and when they find any new mouse-hole or cranie then are they safe so beare they themselues in hand and if they cannot hyde themselues altogyther they play the partriches or yong childreÌ„ which think it ynough if their owne eyes be hidden And so the cause why here is expresse mention made of our hydings is for that we be naturally giuen to hypocrisie and seeke continually some prety sleights to beguile God wherein we do but beguile our selues as it is seene For it doth but foade vs in our wickednesse and in the meane while we coÌ„sider not that in so doing the diuill doeth so possesse vs as wee caÌ„not recouer our selues vnto the souerain Phisition that is able to heale and cure al our diseases Furthermore after that Iob hath protested the knowing of his faults he addeth that although he had bin able to breake a greate throng yet hee feared the veriest rascolles and went not out of his house Hrwbeeit before we passe any further let vs marke what maner a man it is that speaketh It is Iob who had lyued an Angell amongs men and had behaued himselfe so vncorruptly as his like is hardly too bee seene through the whole worlde and yet notwithstanding he sayth that â—e hid not his faults How shall we do then For if a man compare the rightuousest and perfectest men with Iob hee shall finde that they come nothing neere the holinesse and vprightnesse that was in him Now if a man that had such feare of God and liued so vncorrupt a life acknowledged himselfe to be a sinner and would not stand to the mayntenance of his honour but yeelded himselfe guiltie when hee had done amisse what a shame is it at this day that such as are a great deale further off from such holynesse will not confesse theyr faultes playnely and throughly I pray you muste not the worlde beeneedes worse than blinde nowe adayes when men cannot bee made to yeeld glorie vnto God by confessing their sinnes Iob hath declared vnto vs that he was as the eye vnto the blinde the feete of the lame the father of the fatherlesse and the defender of the wydowes againe he declareth that hee was the common host of poore straungers that hee had clothed the naked with the wooll of his sheepe that hee had not eaten his bread alone that he had not done any man violence and that although he had credite in the place of iustice and might haue beene borne out yet had he neuer giuen any man cause too complayne of him After the declaration of all these things hee addeth that hee had not hidden his
vs It is certayne that wee would make our selues more rightuouse than god True it is that we will not say it neither wyll wee thinke it but the thing sheweth it selfe And it is ynough to condemne vs if wee doo not glorifie Gods iustice in allowing it to be rightfull This will bee the better vnderstood by an example Behold Iob knoweth God to be righteous yea and he vnfeynedly acknowledgeth hym so to be and as for his owne part he acknowledgeth himselfe a wretched sinner and that there are many faults too be found in him yea and that if he should quarell agaynst God hee shoulde bee vanquished a thousande tymes before hee coulde aunswere to any one poynte Iob then meeneth not directly to iustifie himselfe aboue God no nor to make hymselfe equall with hym but in the meane whyle what sayeth hee I maruayle why God afflicteth mee thus VVhat fault is there in mee And agayne I am a poore creature full of infirmitie and is it meete that God shoulde stretche oute his strong arme agaynst mee VVhy doth he not kill me out of hande VVhen Iob runneth out intoo so many murmurings and grudgings no doubt but hee iustifieth himselfe aboue god And why For it seemeth to him that God is vnreasonable in afflicting him so and bycause hee knewe not why it was done hee desired God to come thither as his aduersarie partie Afterwarde agayne hee is angrie that God consumeth him not out of hand and that he sendeth hym not quite away Seeing then that Iob had so headie passions no doubt but in so doing he made himself more rightuous than god And this is it that I tolde you euen now namely that wee shall oftentimes blaspheme God in our passions ere wee thinke of it VVhiche thing ought too cause vs to take the more heede that wee giue not oure passions the brydle least we fall to such wretchednesse as to blaspheme God ere we be aware This doctrine then is very profitable for vs when the holy Ghost telleth vs that all suche as grudge and murmure in their afflictions and cannot submit themselues too the mightie hande of God to confesse that all his doings are rightfull and reasonable do make themselues more rightuous than God and that although they say it not but protest a hundred times that they neuer ment to think it yet neuerthelesse it is so indeede And behold a competent Iudge hath gyuen determinate sentence vpon it and therefore there is no kicking against it for we shall gaine nothing by it So then what remayneth but to learne first and formost too condemne our selues and too bring our inditement alwayes ready made when we come before God and too say that we be wretched sinners And furthermore that when Gods iudgements which he shall execute vpon vs seeme ouersharp vnto vs lette vs beare them paciently without making any great inquiries If we thinke it strange that God should handle vs with any great rigour and see not the reason why he doth it or if the miserie seeme too hard and that God spareth not our frailtie nor hath such pitie of vs as he ought to haue let vs not giue bridle too our fancies to consent vnto them but let vs always beare in minde that God is rightuous howsoeuer the world go True it is that wee shall not perceyue the reason why hee doth it And whereof commeth that but of oure owne infirmitie and rudenesse Is it meete that wee shoulde measure Gods iustice by our witte VVhat a presumptuousnesse were that VVhat reason were in it So then let vs learne to glorifie God in al things that he doth and although his hande bee rough towardes vs yet let vs not ceasse co confesse still Alas Lord if I go to law with thee I know well my cace is ouerthrowne Beholde how Ieremie proceedeth in that behalfe and sheweth vs the way in the things that we haue to do For although things wer in so great confuzion as he might haue beene caried away in a madnesse too murmure with the rest of the people yet notwithstanding he vseth this preface Lorde I knowe thou art rightuous Truely I would fayne enter into disputation with thee I am prouoked thereto by my fleshly desire and bycause I see thinges so farre out of order I woulde fayne inquire the cause why thou workest after such a sort For I am tempted therevnto Howbeit Lorde before I take leaue to aske why thou dealest thus I protest first that thou art rightuous and vnpartiall and that nothing can come frō thee which is not worthy of praise Thus ye see that the manner of proceeding whiche wee ought to hold so often as wee haue too deale with Gods incomprehensible iudgementes is too consider that oure wit is not able too mount so highe and that they bee too deepe a dungeon for vs to go downe into And let vs practise this thing cheefely in our selues For inasmuche as men are full of hypocrisie they alwayes beleeue themselues to bee cleare and guiltlesse before god And although they bee not fully perswaded of it yet they beare themselues in hand that God hath no cause to pursue thē with so great rigoure Euery man flattereth himselfe too lessen his owne sinnes although he bee fully conuicted VVell sayeth hee it is true that I am a sinner yet am I not of the worst sorte in the worlde And why know we not the greatnesse of our sinnes Bycause we tie scarfes afore oure eyes Forasmuche then as wee are puffed vp with pryde it standeth vs in hand to practize this lesson specially when God afflicteth vs namely not too enter into quarelling with him althoughe hys chastizementes seeme ouerrough to vs But too acknowledge that there is a measurablenesse in all his doings and that hee is not excessiue to the ende that the same may teache vs too frame ourselues quietly vntoo his will. And whensoeuer Gods chastizing of vs is not in respect of our sinnes let vs assure ourselues that the same is a singular grace and a speciall priuiledge which hee giueth vnto vs For there were alwayes iust cause too punishe vs althoughe we were the rightuousest persons in the world But nowe are we farre off from such perfection VVhat might God then doo vntoo vs Neuerthelesse if hee visite vs too trie our pacience and graunt vs the grace too suffer for his names sake when he myght punishe vs for our sinnes let vs vnderstand that hee doth vs an excellent great honour And therefore let vs humble our selues and euery one of vs in his owne behalfe haue the modestie too say well I would fayne that God should vse me after another fashion for to my seeming hee passeth measure in afflicting mee but yet for all that I know hee doth it not without cause and sith his afflicting of mee is not for my sinnes it is so muche the more fauour that he sheweth mee For I haue deserued much more and therefore it behoueth me to stoupe and to
in suche obedience towardes our God as wee may seeke nothing but to frame it wholy to his holy wil and that although wee bee subiect too muche wretchednesse and corruption in passing through this worlde yet wee may not fayle too labour still for the full perfection wherevnto God will call vs when wee shall haue glorified him in this worlde That it may please him too graunt this grace not onely to vs but also to all people and Nations of the earth bringing back all poore ignorant soules from the miserable bondage of errour and darkenesse too the right way of saluation c. The Cxxij Sermon which is the first vpon the .xxxiij. Chapter This Sermon is yet still vpon the three last verses of the former Chapter and then vpon the text that followeth THerefore Iob heare thou my talke and hearken vnto all my vvordes 2 Beholde I haue opened my mouth my tongue shall speake in my palat 3 My vvordes are the rightnesse of my heart and my lippes shall vtter pure doctrine 4 The spirit of God hath created me and the breath of the Almightie hath giuen me life 5 If thou canst ansvvere me and prepare thy selfe agaynst me and debate thy cace stoutely 6 Beholde I am to Godvvarde as thou or according to thine ovvne mouth I am also formed of the clay 7 There is no feare of mee too trouble thee and although I presse thee yet shall it bee no heauie burthen to thee I Haue begonne alreadie to lay foorth the protestation that Eliu made speaking rightly without regarde of men and as it hath beene declared the man that will speake rightly and godlily must haue his eye shet that he accept no persons For if we be led either with hatred or with fauor there will be nothing wel ruled in vs there wil be nothing but trouble Specially when it standeth vpon teaching in Gods name it behoueth vs to bee well aduised to turne away from all fleshly affection And Eliu said purposely that god might roote him out if he shoulde haue respect of mens greatnesse Now it might seeme hard at the first sight that God shoulde destroy one for no more but magnifying some mans greatnesse Howbeeit let vs marke first of all that when God graunteth vs the grace to speake in his name it behoueth vs to yeelde all the authoritie to his worde and too aduaunce the estimation thereof But if wee bee so turned asyde by looking vnto creatures that we speake not freely as wee ought to doo Is it not a dishonouring of God If a man bee sent from an earthly Prince and suffer other men to scorne him and he playeth the goose and dare not preferre the message that is committed vnto him it is such a lozelrie as is not to be pardoned Beholde God receyueth vs to his seruice euen vs that are but dust before him euen vs that are altogither vnprofitable he putteth vs in honourable commission to beare abrode his worde and he will haue it to bee borne abrode with authoritie and reuerence Nowe there is a man that doth so dismay vs as wee disguise Gods truth to turne it into a lie or else brue it in such wise as it shal be put quite out of his owne nature I pray you is not that as great a reproche as can bee done vntoo God So then if Gods worde be not caryed abrode so soundly and freely as men may honour it it is no maruell though punishment bee prepared as Eliphas speaketh here Thus haue we a double lesson to gather of this text The one is for such as preach Gods worde and are in office too teache as shepeherdes These must settle themselues to such constancie as they swarue not howsoeuer the worlde go according as it is sayde in Ieremie that he must take to him a foreheade of brasse to fight withall bicause the worlde will neuer bee without great stubbornnesse and such as are exalted to any dignitie of honourable state cannot yeeld themselues in subiection and obedience vnto God but do alwayes set vp their bristles against him Nowe seeing that they do so forget themselues as they cannot stoupe to him that hath created and fashioned them It behoueth vs to haue an inuincible constancie to make our reckning that we shall haue enmitie and displeasure when wee do our dutie but yet neuerthelesse let vs go throughout it without swaruing aside Lo what we haue to marke on our side we I say which are ordeined as pastors to preach the worde of god Notwithstanding it behoueth all people to receyue a generall instruction Therefore when we come to heare a Sermon let vs not carie such a loftie stomackē with vs as to checke agaynst God when we bee reproued for our sinnes let vs not cary such bitternesse as too bee angry when our galled backes bee rubbed neither let vs bee so foolish and ouerwise as to thinke that God ought to hold his peace for vs neither let vs seeke to be borne withall vnder the colour that there is some good qualitie in vs Though we were kings and princes yet behoueth it vs to bowe downe our neckes to receyue Gods yoke for all loftinesse must bee pulled downe as S. Paule sayth in the second to the Corinthians For the cause why the gospell is preached is to the end that both great and small shoulde submit themselues vnto God and suffer themselues to be gouerned by him which thing cannot be done except we cast downe our loftinesse as S. Paule sayth in that place which exalteth it selfe against the maiestie of our Lord Iesus Christ And we must not tarie till we be inforced and compelled to obey God but euery man must do it of his owne good will. Then let such as are in any estate vnderstand that though they were more than kings yet ought they to humble thēselues at the preaching of Gods truth And why For they must thinke thus of themselues From what Lorde or maister is he sent that preacheth Euē from him that is soueraine Lorde of all mankinde and vntoo whom al men owe subiection Then if we be of meane degree I pray you is it not an ouerranke folly to desire that men shoulde beare with vs and winke at our faultes and cloake them yea and that the worde of God shoulde bee falsified for oure sakes Can God transforme himselfe No But hee will haue his worde to be his liuely Image Now then if we seeke to bee flattered it is as much as if wee woulde desire that God shoulde chaunge his nature and renounce himselfe to the intent to please vs And is not that to diuelishe a rashnesse Then let vs learne too come to the hearing of Gods worde with al humilitie and mildnesse assuring our selues that our obedience must be tried in this behalfe and that none must be spared but all mens faultes shewed with rightfull libertie as is conuenient Now let vs come to that which Eliu addeth Iob sayeth he heare thou mee Truely I
them But contrarywise Gods will is that we shoulde haue both skill and discretion that we be not abused and seduced by the false doctrines that men shall bring vs How shall that be done Truely we must not presume to iudge of Gods truth according to our owne wit and fancie But we must rather captiue all our reason and vnderstanding as the Scripture sheweth vs Neuerthelesse wee must therewithall pray God to giue vs discretion to discerne whether that the thing that is set before vs be good and right or no. And furthermore let vs with al lowlinesse desire to be gouerned by him and to be vnder his hande assuring our selues that by that meanes wee shall knowe whether there be any right in the matter that is told vs or no. Also it is the thing that our Lorde Iesus Christ alledgeth when he will haue vs to receyue his sayings I seeke not mine owne glorie sayth he but the glorie of him that sent mee Therefore it behoueth vs alwayes too searche to what ende the man tendeth that speaketh vnto vs For if wee see that the marke whiche hee shooteth at is that God shoulde be glorified and reigne ouer all men there must bee no more disputing agaynst him but wee must rest fully there But on the contrarie part if his doctrine tende to the defacing of Gods glorie too the turning of vs from his seruice or too the aduauncing of ambition and vanitie so as it builde vs not vp to bee the true Temples of God or if it grounde vs not vppon God too remitte our selues wholly vntoo him too call vppon him purely and to rest our selues vpon his grace and fatherly goodnesse Then doo wee see that there is no rightnesse in it True it is that we shoulde bee fore combred in that cace if God had not first of all shewed vs what maner of one this rightnesse is but if wee haue once the principles that hee hathe gyuen vs wee can neuer swarue vnlesse it bee long of our selues Beholde God telleth vs that hee will bee exalted and haue men too acknowledge that all goodnesse commeth of him Againe he will also haue all Lordeship and power ouer our life and therin holde vs so in awe as we may be gouerned by him and according to his good will he will haue men to be vtterly abaced and bereft of the trust of their owne rightuousnesse wisdome and strength he will haue vs to come and draw water in our Lord Iesus Christ as in the fountaine of all goodnesse hee will haue vs to call vpon him purely and he will haue the Sacraments which he hath ordeyned to be receiued as warrants of his grace and as meanes and helpes to further vs to serue him with so much the more free and earnest hart These are the things wherein there can be no glose nor any darknesse or difficultie So then let vs always haue this touchstone with vs when we come to the trying of any doctrine And then shall we perceyue whether it be right or wrong true or false pure or corrupted mingled or according to the true rightnesse which God hath shewed vs I say wee neede not to bee wrapped any more in doubts in this behalfe onely let vs open our eyes and therewithall pray God to guide vs by his holy spirit for without that we shall alwayes wander and not be able to discerne so much as little children according as S. Paul saith Gods spirit must be as a cresset to giue vs light or else we shall neuer comprehend Gods secrets They are spirituall and we of our nature are fleshly and earthly and we alwayes beare downwarde But if God inlighten vs by his holy spirit then do wee iudge of the doctrine and discerne in such wise as we cannot be deceyued by all Satans temptations And although he send vs deceiuers rayse vp many turmoilers that labour to turne all things vpside downe yet cannot that preuaile any thing against vs so long as Gods spirit is our light as I haue sayde alreadie Furthermore although God do sometimes speake by the mouthes of the wicked according as it is sayde that the kingdome of our Lord Iesus Christ shal be furthered now and then by occasion so as the hypocrits or folk that haue no feare of God but are led with vainglorie and other vanities shall serue for a time and God will make their doctrine auailable to the saluation of his chosen howbeit that it be to the greater cōdemnation of themselues although say I that this may now and then come to passe yet notwithstanding it is not the ordinarie meane For when it pleaseth God to haue vs edifyed in him immediately hee rayseth vp men that speake hartily and zealously yea and he giueth such a marke to the worde that commeth out of their mouth as men may knowe the working of the holy Ghost according as also Saint Paule sayeth And heere yee see that such as are in office to preache Gods worde ought so much the better too practise that whiche I haue sayde that is too witte too learne well themselues before they teach others so as their heart may speake before their mouth For the bringing hereof too passe let them pray God so to touch them too the quicke as they may haue the woorde well rooted in theyr mindes that they may be able both to serue their neighbours and too perceyue that they thrust not forth themselues at aduenture but that they are drawne by the holy Ghost Ye see then what wee haue to remember in this streyne Nowe in the seconde place Eliu protesteth that hee is a transitorie and frayle man so that hee cannot make Iob afrayed Neuerthelesse will he not winne any thing at his hand but by reason and truth Before wee come to the cheefe poynt by the way wee haue to marke the maner of speache that is vsed here which is that the spirit of God hath created him and that the breath of the Almightie hath giuen him life and further that hee is but myre and clay Truely this is well worthie to bee noted of all men For if we could beare well in minde that which is shewed heere vndoubtedly all pride would be buried in vs For what is the cause that men do glory so much in themselues and are so full of ouerweening but first for that they knowe not theyr owne originall beginning and secondly for that they haue not the skill to consider in good earnest that looke whatsoeuer they haue they hold it of God and that it is no heritage vnto them but that they haue their life all the appurtenances therof bicause it pleaseth God to preserue them Then if men could first consider from whence they come and secondly that whatsoeuer goodnesse is in them they hold it of gods mere grace it is certain that they should be rightly meekned Therfore it is sayd that we are fashioned of myre and clay Now let vs go boast our selues and make
am wholly dismaide at it but yet doth not my God ceasse to be rightuous he doth all things rightfully Thus then the thing which we haue to gather vpon this sentence is that when we be astonished and feele as horrible torments as may be possible yet must we not therfore say that God is excessiue in afflicting vs nor that he will shew what he is able to do let vs keepe vs frō saying so for what a thing were that let vs consider that euen in the greatest extremities that we can feele God mainteyneth vs so alayeth his power as we are not consumed at the firste blow And therwithall let vs know that although the afflictions be sore to vs warde as heauy as may bee yet notwithstanding God ceasseth not to bee rightuous Marke once againe what we haue to beare away in this sentence And wheras God watcheth our steppes let vs be sure he doth it not without cause Nowe let vs come to the argument which Eliu vseth to reproue Iob. Heerein thou shalt not bee quit sayth he And why For God is greater than thou This present reason seemeth to be very colde to conuince Iob to decide the present cace For first of al who knoweth not that God is greater than men And who is so mad as not to cōfesse his greatnesse to acknowledge it in him VVe see many fantasticall heades that despyse God but yet they sticke not to graunt that God is greater thā they Eliu thē sayth no new thing although the same speech were not very cōmon yet notwithstanding what a reason is it to say God is greater thā we therfore it followeth that it shall not boote vs to mainteyne a good cace It seemeth rather that Eliu agreeth to that which Iob had sayd that is to wit God vseth such rigour agaynst me howbeit that is of his absolute power he is great I am not able to make my part good with him he is my maker I am but a poore earthen pot there is nothing but infirmitie in me It seemeth here then that Iob doth father an absolute power vpon God as who should say that he did what hee listeth agaynst men without reason or equitie But let vs marke that it behoueth vs to take this sentence otherwise than the woordes sounde For whereas mention is made of Gods greatnesse it is ment to go ioyntly with all that euer is in him And truely we must not separate the vertues that are in God for they are his owne proper being Men may well haue some vertues in them that may bee taken from them but it is not so with god VVhen wee speake of his power or his iustice or his wisedome or his goodnesse we speake of himselfe they are things inseparable and cannot be seuered that is to say they cannot be taken away from his Being for they are so ioyned togither as the one of them cannot bee without the other Is God myghtie so is hee also good His myghtinesse defeateth not his goodnesse nor yet his Iustice Therefore whereas Eliu sayeth heere that God is greater than man he meeneth not that his greatnesse is onely in power but also that with his greatnesse of power there is infinite iustice infinite wisdome all other things infinite in him And what are we in comparison of him That therefore is the natural sense of this streyne Now we see that this argument is good to put al men to silence to make them stoupe to humilitie that they may stand no more in contention agaynst god And why what is the cause that we murmur in our afflictions That we cānot suffer God to handle vs according to his will that hee seemeth to haue done ynough and to much already And that we demaūd so curiously why God vseth such rigor against vs what is the cause of all this for that wee thinke not vppon Gods greatnesse For it is certaine that if a man considered what God is it would at the firste brunt stay him and shet him vp so as he woulde not take any more libertie to grudge nor to reply in any wise Therefore let vs marke that all our ouergreat excessiue affectiōs al our murmurings and all other such like things proceede of this that wee know not what God is that we spoyle him of his Maiestie asmuch as lyeth in vs That is a cursed thing ther is none of vs but he lotheth it and yet for all that as we see by experience it happeneth vnto vs ere we thinke of it For if things fall not out as we would wish do not we breake out of aray to enter into disputation against God No doubt but we would that all should be well I put the cace that our zeale were good yet woulde we bring God to dispose things according to our liking And if they happen otherwise by and by yee see we are out of pacience And whereof commeth this Bycause wee be to desirous that God shoulde giue vs leaue to cōmon familiarly with him and we beare ourselues in hand that we could shew him how things ought to go otherwise And though wee cānot do so yet notwithstanding his will cānot cōtent vs To be shorte we muste come to this poynt that all things are gouerned by Gods prouidēce but it seemeth vnto vs that al should go cōtrariwise Ye see then that to enter into debate disputation agaynst God is all one as if wee would defeate him of his greatnesse bereeue him of his right asmuch as in vs lieth So thē it is not without cause that Eliu vseth this principle here agaynste Iob namely God is greater than thou and how then wilt thou pleade agaynst him Hereby we be warned first of all that whensoeuer we be to much grieued in our afflictions would haue things to go otherwise and cannot abyde that God should gouerne vs after his pleasure it is all one as if wee would first rob him of his right and afterwarde make him our fellow cōpanion so as he should haue no more authoritie nor superioritie ouer vs Our intent shall not bee so but yet are we worthy of blame for it And therfore so muche the more ought wee to be sory and to gather our wittes about vs seing there is such a loftinesse in vs as we cannot be thorowly subdued to glorifie God in all things that he sendeth vs but wold that things should go cleane contrary taking vppon vs to taske God to do what wee would desire him for it is all one as if we would take his greatnesse from him Marke that for one poynt Furthermore lette vs marke that it is not ynough for vs to haue conceyued generally that God is greate but it behoueth vs also to consider the greatenesse For else wee shall wel ynoughe confesse that God is Almightie and that as hee created the worlde so he hath all things in his hande and gouernaunce VVee shall neuer sticke at that
it and are fully perswaded of it If wee bee at rest and God do to vs as wee desire it is easie for vs to consent that he is rightuous but so soone as wee bee troubled and any harme or aduersitie do cumber vs we fall to grudging and acknowledge no more that God is rightuous as wee had done before Therefore it is not ynough for vs to protest in one worde that God is rightuous but the cheefe poynt of it is to acknowledge all his doings to bee good and to submit oure selues willingly to his mightie power when wee come to the practising of it so as if he afflict vs we enter not into pleading with him nor be discōtented that he gouerneth vs otherwise than our desire doth craue Ye see then what wee ought to consider in this text where it is shewed vs that there is no vnrightuousnesse in god To be short vntill we become to so much reason as to bee quiet and obedient vnto God in all things that hee doth although things fall not out too oure fancie purpose or iudgement wee accuse God vndirectly of vnrightuousnesse And why Hee gouerneth the whole worlde nothing shall happen but by the disposition of his ordinance and power Then if we finde fault in the things that happen is it not a bending of our selues agaynst him that hath all power So then let vs learne to submit our selues to gods prouidence confessing that all his doyngs are good and then shall we count him rightuous and yeeld him his due prayse But if wee replie agaynst him and fret and finde fault at his doings it is asmuch as if wee blasphemed him by calling him vnrightuous True it is that it cannot otherwise be but that in our afflictions we shall haue some heartburning but yet must wee subdue our passions and holde them as prisoners and conclude in our selues that sith that God is wholy good and wise hee dooth not any thing otherwise than reasonably and vprightly Thus yee see howe wee ought to fight agaynst our passions when they rise in vs and prouoke vs too aduaunce oure selues agaynst god Nowe let vs see howe Eliu proueth that there is no vnrightuousnesse in God he sayth that he will render vntoo men according to their woorkes and make euerie man find according to his wayes This ought to be wel noted For to knowe that God is rightuous in himselfe is not all that is to bee done his rightuousnesse is not so shet vp in his being as that it shoulde not be knowne vnto vs but it extendeth euery where and must be knowne cheefly in vs VVill we then knowe how God is rightuous Let vs looke euerie where about vs and wee may well espie his rightuousnesse in considering that the world is gouerned by him with such equitie as there is no fault to be founde in it And surely if euery man be called into his right aray there is none that shall haue occasion too complaine but all men must needes confesse that his bearing with them is of his infinite goodnesse and that his punishing of them is by his rightfull rigor Lo what wee haue to gather as now vpon the reason that Eliu alledgeth And it is a very notable poynt as I haue sayde afore For whereas he speaketh to vs of Gods rightuousnesse we must not imagine that hee is rightuous onely in himselfe but consider his rightuousnesse as it becommeth vs and extende it as wee ought to do that is to wit to the whole gouernment of the worlde In what wise then is God rightuous Bycause he guideth all things vprightly and looke whatsoeuer we see it behoueth vs to allow it as rightfull bycause it proceedeth from him I meane not the sinnes that men commit but I meane that God disposeth all things in suche wise in his souerain prouidence as it behoueth vs to think all things good that proceede from him And therefore when any of vs commeth to examin himself let him vnderstande that there is no couert for him too pleade against God neither can God bee accused of crueltie nor any man say that he misintreateth him but he must of necessitie allow his rightfulnesse in his gouerning and guiding of vs Furthermore if wee will comprehende this matter and be throughly perswaded of it euery of vs must first search himselfe and consider aduisedly what a one he is For what is the cause that wee are so waywarde and that whatsoeuer God do vnto vs hee cannot content vs but wee are alwayes so malapert as to lift vp our selues agaynst him but that wee be blinded with vaine selfe soothings and euery of vs thinketh himselfe to be rightuous bycause we thinke not vpon our sinnes And therefore if we once haue the skill to knowe well our owne faultes it is certaine that all replying agaynst God will cease and be dispatched so as euerie of vs wil come humbly and say Lorde thou hast handled mee after such a sort as I must needes acknowledge thy rightuousnesse and glorifie thee But what VVee cannot for beare to beguile our selues And although wee haue not any thing to replie yet will wee alwayes lessen our faults yea and couer them though they be neuer so notorious And forasmuch as wee bee so fast asleepe in our sinnes through our hypocrisie it is easie for vs to lift vp our selues agaynst god Therefore if men be desirous to acknowledge that God is rightuous to the ende to yeelde him his deserued prayse the true remedie is first to make their owne inditement and too accuse and condemne themselues and then will it bee no hard matter to them to acknowledge that God is rightuous For they be sufficiently conuicted in themselues that he hath not misintreated them nor done them any wrong but that his chastising of them hath bin for their offences and that although he hath vsed some rigour towards them yet notwithstanding he hath alwayes borne with thē of his goodnesse and mercie Thus ye see in effect what wee haue to beare in minde And therewithall let vs marke that when it is sayde that God will render vnto a man according too his worke and make euerie man to finde according too his wayes It is not so ment as though God punished the breakers of his lawe out of hande and mainteyned the good but it is to shewe that God dooth no man any wrong Then may it well come to passe as it happeneth dayly that God will beare with the wicked for a time for it is seene that hee maketh no countenance when men runne ryot in all euill nor seemeth to thinke vpon them nor to see them And that is the cause also to harden the wicked to make them the bolder For vnder the colour that God punisheth them not out of hande it seemeth to them that they be quite scaped and discharged So then god doth not alwayes punish euill doings out of hand nother doth Eliu meene that he doth so But in the end when God hath delayed a
long time and prolonged the term of the wicked at length he will shew that although he wayted for theyr repentance yet he forgat not their misdeedes but registred them before him and packed them vp vpon a great heape to increase the terror of his wrath Their delay therefore shall be dearely solde vnto them when they shall haue so abused Gods pacience who forbare to punish them at the first to the ende they shoulde haue leysure to know their faults to amend them Marke this for one point namely that God executeth not his iudgement at the first day in such sort as we may perceyue with our eyes that he recompenceth euery man according to his workes And in good fayth what a thing were it if he should punish sinnes forthwith as they deserue VVe would not looke for any other day for all should be accomplished in this worlde And then where were the article of our fayth concerning our rising again and our comming before the iudgement seat of our Lord Iesus Christ To be short there should be neither reward for the good nor feare for the wicked and rebellious And this is also the cause why it is purposely sayd in the holy scripture that God will render recompence or requite Saint Paule speaking of the rightuousnesse of god sayth not that he will recompence from day too day but that he will recompence And when At the last day Elius saying is not agaynst this sentence But when he saith that God will render hee presupposeth the thing that is true namely that it behoueth vs to holde our mindes at a stay vntill God shew vs the things that are hidden from vs for a time Our faith I say must be exercised in wayting paciently for the things that wee perceyue not as yet It is ynough for vs that God giueth vs some tokens of his iustice and sheweth vs some notable examples wherby we are inforced to feele that he hath an eye vnto men to punish their offences If God giue vs any records of it let vs be contented and in the meane while be pacient vntill we know the things that he as now reserueth to himself Thus ye see how we must take this sentence to applie it to our vse The second poynt is that God doth not so recōpence euery man according to his workes but that hee also beareth with them whom he punisheth and sheweth thē some fauour although that on the one side he be rigorous too them and make them feele that he is their iudge Howbeit that is to do vs to wit that as in respect of the worlde God passeth not to punish our sinnes in such measure as they do deserue For what a thing were that He shoulde not sende vs diseases wantes and such other things but hee shoulde thunder vpon vs and ouerwhelme vs at the first blow so as we should not feele some terrible punishment but hee should arme himselfe in his mightie Maiestie to confounde and ouerwhelme vs For what are our sinnes So then let vs marke that God punisheth not sinners out of hande and maketh them too feele his vengeance in full measure as they haue deserued it but beareth with them so that all the chastizementes which wee receyue in this worlde are but Gods warnings in giuing leysure to repent Not that the same shall profit all men ▪ for the wicked are condemned alreadie bycause they bee past amendment and God hath not onely framed theyr inditement but also set downe their condemnation which is readie to bee executed whensoeuer hee will. Howe soeuer the worlde go if wee consider well the chastizements that God sheweth vs in this world all of them are nothing comparable vnto our sinnes but he giueth vs respite to the ende we shoulde thinke vpon them Thus see you yet one other poynt which wee haue to marke in this Text. And the thirde is that God dooth not so recompence men according to their wayes but that hee reserueth power to himselfe to pardon those whom he listeth when he intendeth to bring them backe to himselfe God doth not punishe his chosen And why For it pleaseth him to receyue them to mercie and too bee at one with them of his owne free goodnesse And in so doing hee burieth their sinnes so as hee entereth not intoo iudgement with them as it is sayde in the Psalme God then hath libertie to put away our offences without punishing them and yet the same is no derogation at all to his iustice And why For when God listeth to forgiue our sinnes howe dealeth he He nourisheth not the euill in vs but he toucheth vs with it and sheweth vs it and maketh vs to feele howe sore we haue offended him and afterwarde giueth vs a mind to be sorie to mourne for our sinnes VVhen we be so touched with repentance wee become iudges of our owne faults and condemne them and by that meanes God hath executed his office For it is much more when a manne condemneth himselfe than if hee were condemned of God and gnashed his teeth and aboade still vnamendable and stubborne in his wickednesse Therefore God forgetteth not his office when hee draweth vs too repentaunce For hee pardoneth not our sinnes to the intent too cocker vs but contrarywise too the intente to double his rightuousnesse so as on the one syde wee may feele the euill that wee haue committed and on the other side hee may make his mercie shine vpon vs too discouer the miseries wherein wee were till hee had set vs free from them And therefore let vs marke well that Gods forgiuing of the offences of his chosen is no derogation at al to his iustice that this saying should not be alwayes true that he recompenceth men according to their workes and maketh them finde according to their wayes Nowe wee see the thing that I haue touched whiche is that to glorifie God in his rightuousnesse it behoueth vs alwayes to be perswaded in our afflictions that wee suffer not any thing wrongfully but that God hath reason too chastice vs and that if wee enter intoo quarelling wyth him wee shall but make our cace the worser And furthermore let vs vnderstand that God doth so beare with vs through his goodnesse as wee haue alwayes cause too perceyue that wee are exceedingly bounde vnto him for that hee vseth no extreeme rygour agaynst vs as he ought to do Finally let vs vnderstande that although he make vs feel his vengeance yet he spareth vs and that although he shewe himselfe rough and sharpe yet doth hee intermeddle his goodnesse with it and therefore that hee is alwayes rightuous insomuche that men shall gayne nothing when they thinke to quit themselues but the best for vs is that when we see that God calleth vs and allureth vs to come vnto him wee fall to feeling of our offences before the blowes come and be sorie and mourne for them so as God may bee inclined to forgiue vs Lo what we haue in effect
to remember in this sentence According herevnto Eliu for the greater confirmation of it sayth that God will not condemne for nought nor ouerthrowe the right He speaketh no new thing but ratifieth his own matter euen by aunswering vnto that which was alledged by Iob. First therefore he sayth that God will not condemne for nought that is to say men can neuer alledge that hee doth them wrong or that he maketh them beleeue that they haue done amisse when they haue not according as oftentimes a poore innocent shall be oppressed among earthly Iudges by charging him with a thing of nothing wherein he is not faulty and yet he must be fame to passe that way and there shal be false witnesses too face him down though he were the righteousest man in the world There then a man may oftentimes be punished wrongfully without cause But it is not so with Gods iustice he needeth not to shewe why or to keepe great registers for proofes or for excuce of himselfe when he is slaundered by men euery mā carieth his owne indytement written and well sealed in himself I say we neede none other Iudge than our owne conscience and though euery man knowe it not presently yet will God waken vs well inough spight of our teeth and when wee shall haue flattered our selues a long time yet must we returne to this point to be conuicted namely that he had iuste cause too punish vs And this is the cause also why Eliu addeth that God will not ouerthrow the right For when wee haue no better shift we flee too this startinghole that God is almightie and doth what he list and wee cannot resist him and that he dealeth crosly and ouerthwartly with vs And although wee speake not so yet haue wee such crooked thoughts so that vnder the colour that God is Almightie and that we be poore fraile creatures we would make him beleeue that he tormenteth vs to sore But contrarywise it is sayd that God peruerteth not the right that is to say that he neuer punisheth men without a continuall respect of bearing with them according as he knoweth to be expedient And if there were cause to spare them any more surely he would do it bicause he knoweth what is meete for them So then let vs practize well this lesson of humbling our selues before God whensoeuer he chastizeth vs let vs keepe our mouthes shut that we replie not agaynst him and there withal let vs be meeke and let not hypocrisie blinde vs to sooth our selues in our misdoings Thus ye see in effect howe it behoueth vs to condemne our selues and therevpon to acknowledge that God is righteous in punishing vs and that he ouerthroweth not the right that is in vs so as if we haue a good cace he will mainteyne it himselfe and wee shall neede neyther Proctor nor Aduocate for he himselfe will bee our warrant as who desireth nothing so much as to quit vs So then if wee be condemned by him wee muste passe that way and acknowledge that we haue well deserued it True it is that this will well be sayde ingenerall but it behoueth euery one of vs particularly and in respect of his owne person to haue this lesson well printed in his minde And specially when wee bee beaten with Gods scourges so as one of vs is pinched with pouertie another with sicknes and a third with some wrong that is done vnto him on what side soeuer any aduersitie come vppon vs let vs acknowledge that it is the hande of God which visiteth vs And why There is good reason that wee shoulde do so For wee bee wretched sinners and ranke rebelles against him and wee must not go aboute to qualifie our faultes and too say that Gods punishments are vnmeasurable as though hee had no cause too punishe vs But contrarywise thoughe hee shoulde execute a muche greater rygour yea euen to the vtter ouerwhelming of vs yet let vs confesse that it were not too muche considering that our sinnes are come to their full measure Yee see then after what sorte wee ought too vnderstande this sentence And afterward he addeth who is he whom God hath ordeyned too set ouer the worlde besides himselfe Albeit that the woorde which Eliu vseth here dothe sometimes signifie to visite forasmuchas the sense is all one we neede not to stande muche vpon the worde To bee short Eliu ment to say that there is none but God whiche gouerneth the worlde and that he hath not any fellow neither is there any other creator to haue builded the heauen the earth but he hath all in his hande and guydeth and gouerneth all his creatures at this day so as nothing is done without his will. Yee see in effect what Eliu ment to say here But it should seeme that this reason is not fitte to mainteyne the righteousnesse of god For his mightinesse is not in question here and besides that as I haue touched alreadie somtimes vnder the colour that God is Almightie men would accuse him of tyranny as though he had no regard of our infirmitie and weaknesse Marke then howe men take occasion to aduance themselues agaynst God by confessing his almightinesse saying It is true that he is the souereine but yet it foloweth not therfore that he hath not good stay and gouernment of himselfe as he ought to haue For albeit that men vex torment his seruants yet it seemeth that hee passeth not for it nor hath any regarde of them But contrariwise Eliu intendeth to shew that God is righteous And how sheweth he it For he onely sayth he gouerneth the worlde This seemeth to be nothing to the purpose But when all is well considered it is a peremptory reason as they term it and sufficient ynough to stop all our mouths And this is it which he meeneth by this which he addeth immediately after namely shall he whiche is vnrighteous gouerne True it is that in respect of the worlde the wicked shall somtimes gouerne And why For behold kings which are borne of women come to the crowne by heritage and so likewise the Princes And they bestow offices vpon their bawdes and vpon men of no value as it is well knowne what maner of ones these Courtiers are or else they sell the offices and so all iustice goeth to wracke And how are things handled where gouernors are ordeyned by electiō and voyce of the people Not in the feare of God nor in reuerence as though they ment to ordeyne officers that shuld raign with iustice but with flocking into tauerns there they cōmit the shamefullest things that cā be Then seeing that kings and their officers magistrates that go by election come to their degree by so diuelish meanes the wicked must needes raigne But it is not so with God And why Bicause that naturally he hath the souerein dominion of the whole world the same is due vnto him he was not chosen to it by rascals that woulde
doth he beare with a wicked man when hee is seene too bee altogither out of order Then may we well trouble our heades to seeke why God dealeth after that maner but what conclusion must wee make saue onely too referre all things to himselfe in his owne purpose knowing that it is not for vs to rule him yea and that wee are not able to comprehende the things that are too highe for vs For when it pleaseth God too humble vs he hath meanes to do it which can by no meanes sinke in our naturall vnderstanding Lo in effect what is sayde vntoo vs heere And whereas heere is mention made of Gods iudgementes whereby hee chastizeth our sinnes let vs beare in minde what hath beene sayde namely that the rightuousest man that is shall finde himselfe guiltie twice yea a hundred tymes more than he suffereth and therefore that we haue no cause to complaine Furthermore if it please God too forgiue vs let vs vnderstande that hee dooth it not for our desertes nor for any thing that he findeth in vs but of his owne free mercie And this ought to be marked well bycause the thing which I haue tolde you alreadie to come naturally intoo mens imaginations hath beene the cause of bringing false and wicked doctrines into Christendome And the Papistes are still imbrued with this errour that God pardoneth the sinnes of those that turne vntoo him euen bycause hee seeth some good motion in them VVhen the Papists speake of the forgiuenesse of sinnes they alwayes imagine that a man must on his owne syde depose himselfe afore hande and purchace that grace before God and that although it bee not of full worthinesse yet notwithstanding there must bee a certaine meeting togither that is to say it is good reason that God seeing any good disposition in man shoulde helpe him as in respect of the same And what hath caused such dotage to bee alledged Euen bycause men conceyue not that God hath such a libertie as is giuen him heere that is to wit that it belongeth to him to say I will forgiue Forasmuch as this thing hath not beene conceyued therefore the Papistes haue forged this diuelishe imagination that God forgyueth those which are any whitte disposed with a good motion and purpose to repent and that although they haue not done so many good deedes as they may deserue to be accepted yet notwithstanding God receyueth them to mercie bycause of the good disposition that hee findeth in them But contrarily let vs holde the doctrine that is conteyned here namely that whereas all men bee alike and that damnation is common to all men so as they bee all intangled in it God pardoneth some and leaueth the residue in the damnation wherein they are alreadie VVhy doth he so It is not for vs to dispute of it Let vs holde this too humble our selues withall and let vs not forge meanes in our owne head which the holy scripture speaketh not of And in good sooth who giueth such motion vnto a man to mislike of his sinne but only god who hath alreadie touched him by his holy spirit For naturally we be all euill and when wee haue committed it wee are still more and more disposed vnto it and hypocrisie blindeth vs by flattering vs in the same Therefore when a sinner mislyketh of his sinne it is a token that God hath already touched him True it is that Cain and Iudas were greatly greeued at the feeling of their offences but that was not for the misliking of them nay rather they gnashed their teeth against God and hardned themselues in their euill Therfore when a sinner feeleth remorse in himself and is touched to humble himself before God we must cōclude that it is a marke of the holy ghost Now then if God giue vs a plyable affection to mislike of our selues and to draw vnto him it is a token that he hath shewed vs mercie And surely is it not a good warrant of his mercie Shall wee then say that a man hath deserued to haue sinne forgiuen him of God bycause he was therevnto disposed wee see then that the Papists haue in this behalfe falsified and disguised Gods doctrine fathering that thing vppon man which belongeth not vnto him And therfore so much the better ought we to marke and remember this saying that when men haue cast themselues into destruction and are hild in thraldome of sin so as Satan possesseth them none but God hath authoritie to say I forgiue And whom forgiueth he we must not tie his grace neither to one thing nor other but let him vse his owne minde to dispose all things according to his free goodnesse Therfore when he forgiueth one man hee may well leaue another in damnation according also as it is sayd in Moises and alledged by Saint Paule as a recorde of great importance aboue others I will forgiue whom I will forgiue and I will shewe mercy to whom I will shew mercy In saying so God sheweth vs that we must not inquyre why hee doth it for hee cutteth away all such questions VVhom then doth God pardon Euen whom it pleaseth him It is not any mortall man that ordereth that matter it is the liuing God who declareth that when hee sheweth mercie wee must not aske why hee doth it nor to whom nor whether one man bee better disposed than another or whether therhath beene any desert good motion or other meane aforehand No. For God will haue men to content themselues with his doings Therefore whereas hee sheweth mercie vnto some and not vnto all it behoueth vs too magnifie his goodnesse and if he shew any apparance of his iustice let vs assure our selues that hee is not bounde vnto vs And vndoubtedly this diuersitie sheweth vs so much the better that whē he draweth vs euē out of death it selfe hee dooth it not but of his owne free minde and that wee for oure part shoulde bee vtterly forlorne and damned if wee were not succoured by him Thus then yee see howe wee may bee the more prouoked to glorifie God and to knowe his mere grace towardes vs and that our saluation is grounded onely vpon his good will in receyuing vs to mercie that is to wit in that on the contrarie part hee forsaketh whom hee listeth and sheweth not like mercy to all but letteth some alone so as they are not raysed to saluation Thus ye see what we haue to remember in this streyne Now he addeth that he will no more destroy when he hath so pardoned And herein we haue one good lesson more which is that when God spareth sinners he is reconciled vnto them and fully at one with them True it is that sometimes God punisheth not the wicked and although their sinnes be told thē and brought to their remembrance it will seeme that they are escaped his hand for a time But then is not this saying performed that God will not destroy And why forthere he forgiueth not but nourisheth the wicked
be well considered that wee bee not able to see God howbeit as I haue said alreadie true it is that God graunteth 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 ignorance or rather beastlinesse and moreouer also frowardnesse And therefore we haue neede to bee restrayned by the meane that God hath giuen vs which is too bee contented with the things that are cōteyned in the holy scripture assuring oure selues that wee shall bee no more in danger of straying if wee followe that way without stepping out of it and consider Gods workes not to iudge of them after our owne fancie and liking but onely by hearing 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 also as it is sayd in another place that al the treasures of wisdome 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 condemne our selues vtterly confessing that there is nothing in vs but meere brutishnesse Haue wee once acknowledged that let vs praye God too inlighten vs by his holie spirite that we may not be full of presumptuousnesse and pryde to say I am able to seke thē of my self Let vs kepe our selues from such diuelish presumption and let vs hūble 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 iudgementes 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 Scripture sayeth reserueth too himselfe the knowledge of the things which are to profound for vs Therfore let vs conclude that God is rightuous although wee see it not and that whensoeuer we finde his doings straunge and are offended 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 thee yea euen with some good portion yet wil he still restraine 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 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 ourselues 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 vnderstāding 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 cōfounded 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 namely 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 conuenient 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 text is somwhat hard but the playne meening of it in effecte 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 vttermoste so as God seemeth to thunder in suche wise vpon vs as if he would ouerwhelme vs it behoueth vs to consider 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 afflictions 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 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 destroy a hundred thousand worlds and that neither mē in earth nor Angels in heauē should be able to abide it but heauen and earth and al that else is besides shuld be melted 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 the midst of our afflictions when wee consider and can say in our selues true it is that I am as good as ouerwhelmed 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. 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 nothing 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 passeth 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 vntoo 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 impaciencie 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 neuer 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 amende 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 alwayes 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 Therefore 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 himselfe when God stirreth vs therevnto Furthermore let vs alwayes beare in remembraunce that God is oftentimes myndefull of mercie in the middes of his displeasure 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 throughly 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 hundred thousande yea euen of millions what shall the heauenly Iudge doe So then let vs marke that God forbeareth vs of his owne mercie to the ende he would not trie 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 other iudgement than can bee perceyued in this worlde howbeeit wee knowe it not as yet and God beareth with vs And when wee bee come to the lowlynesse too condemne 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 examining 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 abolished as they may not come to account before him but that we may bee receyued there as rightuous as thoughe there had bin nothing in vs but al innocencie and soundnesse Ye see then that it behoueth vs so to apply this doctrine 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 throughly consider the outrageous iniquities that reigne euerie 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 wherein we bee too much intangled and therewithall to bridle our tongs that we may not vtter any thing but to his honour according to the request which Dauid maketh saying 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 maketh 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 seruice 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 heauenly father wee acknowledge and confesse c. The Cxxxix Sermon which is the first vpon the .xxxvj. Chapter ELiu spake againe and sayde 2 Heare me and I vvill argue vvith thee for yet haue I vvordes to speake of God. 3 I vvill extend my knovvledge a farre off and proue him to be rightuous vvhich made me 4 My vvordes shall be voyde of vntruth and the perfect of knovvledge shall be vvith thee 5 God being mightie yea being mightie in strength of mynde enuieth not or reiecteth not 6 He quickneth not the vvicked but giueth iudgement to the afflicted 7 He vvill not turne avvay his eyes from the rightuous THey that had heeeretofore vphild that God leaueth no sinne vnpunished in this world are beguiled as hath bin declared more fully alreadie And sure we see that God reserueth the punishment of many faultes to the ende to make vs looke the further For if he should as now execute a full iudging wherin nothing were missing we should haue no occasion to hope for the cōming of our Lord Iesus Christ he shuld haue no more to do in iudging of the world for all would be done afore hande So then Gods punishing of sinnes in this world is not at all times nor all after one rate It is ynoughe that hee gyueth vs some tokens and markes that he is Iudge of the world The like also is perceyued in mainteyning the godly It is said that
see that it bee not mingled For what a thing is it too mingle poyson with good drinke or good meate That is the thing which wee haue too consider in Elius wordes And whereas hee sayeth that hee will bee perfect in knowledge towardes Iob. It is of some men referred vntoo God as if Eliu shoulde say that in the ende Iob should perceyue that it was not for him too set God too schoole as wee haue seene heretofore that hee went about to doo not of sette purpose but bycause that by his murmuring it might seeme that hee woulde haue ruled God after his owne manner and that bycause hee contented not himselfe with hys dooings hee woulde haue founde fault with him and haue reserued his ordinaunce For this cause as some thinke Eliu sayth here that God shall bee found perfect in knowledge Howebeeit this saying ought rather too bee referred too him that speaketh as if hee shoulde say thou shalte perceyue that I am a faythfull teacher His meening then is that forasmuche as hee will speake in Gods name Iob ought well too admitte his woordes bycause hee woulde not mingle nor adde any thing of his owne but handle the true doctrine perfectly euen as hee had receyued it of god Therefore when a man that preacheth God magnifieth his doctrine it must not bee taken as though he aduuaâ—ced himselfe too much for we must exalt Gods truth aboue all loftinesse so as nothing may deface it Thus yee see after what maner Eliu speaketh here It is not to vaunte himselfe in his owne person but too the ende that the doctrine whiche hee bringeth according as it is of God might bee receyued and euery man humble himselfe vnder it And doubtlesse it is a monstrous thing when men fall too striuing agaynst it VVherefore let vs vnderstande that there is suche a perfection in it as all the worlde ought too holde their mouthes shette and acknowledge that God shoulde bee so honoured when he speaketh to vs as euery man ought to obey him But nowe let vs come to the generall matter that is conteyned heere Hithertoo Eliu hath vsed a Preface and nowe he entereth into the pleading of Gods cace and sayth that God being strong despyseth no man Verely sayth he that is of strength and courage Heere hee taketh a grounde to separate God from men and too take him out of their number too the intent wee shoulde not thinke of him as of oure selues For the verie cause why wee iudge amisse of him is for that wee woulde alwayes fashion him after our smalnesse as who shoulde say there were not an infinite difference of power betwixt him and vs Then if men go about too resemble God vntoo a mortall man it is a defacing of his Maiestie and yet for all that it is more than ordinarie insomuche that wee finde it in all caces by experience If God vse any rigour wee fall too surmising this or that and take occasion too repine agaynste him and if hee threaten vs wee are not awhitte moued at it For wee beare oure selues in hande that his anger will passe ouer And what is the cause of so beastly a presumption It is for that wee discerne not God from his Creatures Also on the contrary part when God promiseth too receyne vs too mercie wee cannot bee perswaded that it is so For wee bee letted and hindered by oure owne imaginations whiche make vs too thinke what I haue offended him so muche and so muche VVee make him alwayes lyke a mortall man and therefore it is sayd in the Psalme Looke howe farre the Heauens are from the Earth so farre are my thoughtes from yours And hee confirmeth the same saying by his Prophete Esay Howe nowe sayeth hee thinke yee that I am angrie after your manner Thys serueth too shewe vs that although wee haue prouoked hym too the vttermoste yet will hee bee mercyfull still and that although wee bee totoo vnwoorthie yet will hee not ceasse too reache oute his helpe vntoo vs So then wee see that this doctrine of Eliu is not superfluous but exceeding muche for oure behoofe bycause there are verie few that can withholde from mingling God with men so as no difference can bee perceyued betwixte him and his creatures and yet notwithstanding it is tolde vs that there is greater difference betweene God and vs than there is distaunce betweene Heauen and Earth Therefore wee muste not measure his thoughtes by ours nor speake any thing of him after oure owne imagination For that were an vtter peruerting of all Then let vs rememberhowe Elius meening is in effect that God ought too bee so exalted aboue all Creatures as menne may not presume too iudge of him after their owne naturall reason nor after the disposition of things whiche they see heere bylowe but consider that hee is a farre other thing and as farre differing from vs as the daye differeth from the night And for proofe heereof hee sayeth that God beeing strong reiecteth no man For what is the cause that a mortall man seeketh too hurt his neighbour and puncheth him with his elbowes too ouerthrowe him or to make him to stumble by some meanes or other Euen the enuie and spight that one beareth too another and also the feare that they haue whiche maketh them too saye such a one may doo mee harme and if suche a man bee aduaunced I shall bee plucked backe by it So then bycause there are so manie infirmities in men they are alwayes afrayde least theyr neighbours shoulde bee aduaunced too muche That is the cause why they are full of contentions and quarelles That is the cause why they woulde alwayes haue them diminished that are in too great authoritie and credite That is the cause why menne labour after that sort too bring their neigbours lowe Nowe let vs see if wee can finde anie suche poynt in god No no For hee is too greate too enuie vs hee passeth not what men say For coulde wee eyther hurt God or diminishe his honour though wee were neuer so great There is no king nor prince that can aduauÌ„ce his Throne aboue the Clowdes but as for God hee is aboue the Heauens yea and aboue the Angelles and as for men what are they The Prophete Esay speaking of mennes pryde when they woulde so aduaunce themselues sayeth that they are like Grashoppers Yee see that when Grashoppers skippe they make a great leape bycause their legges bee long but yet are they fayne too fall by and by too the grounde againe or else they bee as Frogges Thus yee see what comparison the Prophete setteth downe too scorne the vainegloriousnesse of men For admite wee coulde flee aboue the Clowdes admit wee were fellowes with the Angelles yet wee see that they doo worshippe the soueraine Maiestie of God and are feyne too hyde their eyes with their winges according as it is sayde in the prophecie of Esay God then is noâ— afrayde that wee can doo him any hurt neyther will hee
beare vs any enuie as thoughe wee were able too anoy him his Maiestie shall alwayes continue vnappeached spight of oure teeth Seeing it is so wee must conclude that there is no proportion betwixt him and vs nor imagin that when God is offended hee hath good cause too bee angrie for feare least men should bereeue him of his right True it is that men are blameworthie for so doing but yet can not any thing preiudice him at all So then there is no infirmitie in him that hee shoulde enuie hys creatures for hee is great And Eliu addeth moreouer that hee is great in streength of heart or that hee is mightie in vertue of minde Herein Eliu toucheth another vice which is in men For euen they whiche are mightie and ought not to enuie their inferiours are notwithstanding so womanish hearted that they are afrayde of them according as wee see that euen kings and princes whiche are of a spightfull nature are sorie when they see any vertuous man And why For there is no true noblenesse in themselues to say God hath ordeyned me too aduaunce men of vertue and too esteeme them and honour them but cleane contrariwise forasmuche as they bee bace minded themselues they would haue all the world like them and are ashamed too see an honest man If there bee a prince that would wallow in all filthinesse and keepe a stewes in his Court It greeueth him too haue his lewdnesse discouered whereas whoredome reigneth euerie where yet doth he seeke still to get more libertie to giue himselfe to all lewdnesse For asmuch then as men are seene too bee so bace minded Eliu sayeth that wee must not imagine God too bee after that fashion And why For besydes that hee is mightie and men are notable too reache vntoo him hee is also mightie in vertue of minde hee lyketh well of vertue Iustice pleaseth him hee alloweth goodnesse and hee seeketh by all meanes too shewe that the more vertue that there is in men the better he is serued and honoured For the thing wherein the glorifying of God consisteth is that men shoulde bee vertuous If a king see any of his subiectes more woorthie of commendation than himselfe it mislyketh and greeueth him VVhy so Bycause the thing whiche is in others wanteth in himselfe But it is not so with god For why Haue men any goodnesse of their owne nature No but wee must bee faine too receiue it of God he is the wellspring from whence it must come Seeing it is so God needeth not too feare that his honour should be darkned by mens vertues But marke heere what wee haue too consider we shall neuer knowe God to bee righteous and mightie in himselfe as wee ought to doo if wee consider him but by our naturall wit. And why For our mindes are too grosse and heauie too mounte so high But when wee see the vertues and graces whiche hee dealeth vntoo men those are fayre myrrours and liuely pictures wherein hee sheweth himselfe and the more that men walke in righteousnesse the more is hee continually magnifyed as in the thing wherwith hee is serued and honoured So then wee see nowe that wee must no more match God with men nor iudge of him after our guize and fancie but he must be vtterly sepatated from them according as in verie deede the heauen is not so farre off from the Earth as there is distance betwixt him and vs as I haue alledged alreadie out of the Psalmes and the Prophet Esay And nowe after that Eliu hathe spoken so hee addeth that whiche I haue touched alreadie that is too witte that although many things bee out of order in this worlde yet a man maye perceyue the markes of Gods prouidence And vndoubtedly although God do not as nowe keepe one vnchaungeable rate yet notwithstanding it is well seene that God is aboue all the things in this worlde and that if hee guided not the sterne there woulde bee a horrible confusion euerie where Therefore let it suffice vs too haue heere some markes of Gods prouidence too the ende wee may giue him his due glorie and say Lorde thou arte Iudge of the worlde howesoeuer things fall out And althoughe thou leaue many sinnes vnpunished and cause the righteous and innocent too suffer many afflictions yet neuerthelesse wee perceyue that all thinges are guided by thy hande and thou haste souereyne dominion ouer all things Yee see then what Eliu treateth of heere and first of all hee sayeth that God quickneth not the wicked that hee giueth iudgement too the afflicted and that hee turneth not away his eyes from the righteous These sentences whiche Eliu taketh are generall and also it behoueth vs generally too conclude that God is righteous euen when wee perceyue not any signe of his righteousnesse And wee must remember the thing that hath beene declared afore which is that when wee see that things are not set in so good order and perfection as wee woulde wishe it muste put vs in minde that God will one daye iudge the worlde in the person of his sonne according too the article of our beleefe that Iesus Christ muste come too iudge both the quicke and the deade and truely as I haue sayde if all things were disposed as were too bee wished what a matter were it VVee shoulde no more looke for the last resurrection Doo wee then see that God executeth not all his iudgements but reserueth some too himselfe Let the same confirme vs in the hope of the last daye and of the comming of the Lorde Iesus Christ vntoo whome God his father hath giuen all power too the intent hee shoulde appeare in his Maiestie too right all things that are out of order and too set them at a stay And when wee see that God punisheth some offences and delyuereth those that are his whether it bee our selues or others let the same susfise vs too allowe of his prouidence I see that God hathe punished suche a fault then muste I conclude that hee hath shewed mee as it were a myrrour of his iustice and that the wicked shall come too account before him For why hee accepteth no persons hee is not an earthly Iudge that wil doo good iustice by startes so as if there bee some fault committed it shall bee punished with great rigour and in the meane while many others shall bee let slippe through some briberie or parcialitie and so shall the Iudge bee quite and cleane chaunged This is euident insomuch that all the Iustice in the worlde yea euen the best that is too bee founde is but theeuishnesse bycause it proceedeth not of a good and sounde minde that holdeth out continually But there is no suche thing in God hee is not moued with fauour nor corrupted with rewardes VVhat then Hee iudgeth according too the truth Seeing it is so wee muste needes conclude that when God punisheth an offence therein he sheweth vs that nothing escapeth him but that all our woorkes must come too
an outcast in the world is neuerthelesse deliuered from vexation and trouble the same muste needes proceede of God yea I say it muste needes bee fathered vpon god For if we haue no stay in the worlde and yet haue strong and mighty enimies what is to be sayd but that we are vndone and that there is no more hope of our life Then if wee recouer it is manifest that God worketh in that behalfe So it is not without cause that Eliu dothe purposely set downe this saying for a proofe that God gouerneth all things heere beneath Also hee setteth downe a second example of Gods prouidence namely the gouernement of Princes and of men that sit in the seate of Iustice wherein wee perceyue that God is righteous and that he will not haue things to bee out of order And although there bee not a continuall rate euenly kept at all tymes as was declared yesterday yet notwithstanding when wee see that there is any order in the world therein we may see as it were in a glasse that God hath not so lette looce the reynes to all confuzion but that he doth still shewe vs some signe and token of his iustice And vndoubtedly if a man consider on the one side what the nature of man is and on the other side after what maner the gouerners and magistrates and such as haue the swoorde of iustice in their hande do discharge themselues hee shall see and easely discerne it to bee a miracle of God that there is any common weale amongs vs yea and we must needes know it and perceyue it I say that the nature of men is such that euery man would bee a Lord and Mayster ouer his neyghbours and noman by his good will would bee a subiect Seing then that our Lord suffereth not the strongest to preuayle but that there is some feare and obedience towards those that are in preheminence therein it is to bee seene that God doth not onely brydle but also fetter mens nature to the ende that the sayd pryde auaunce not it selfe so high but that publike gouernment shoulde bee aboue it And agayne wee see that all men are giuen too euill and their Iustes are so boyling that euery man would haue libertie to do as he list and no man be vnder correction Therefore it is too bee concluded that the state of gouernment commeth of God and that therein hee sheweth that his creating of men was to the end they should behaue themselues honestly and modestly And for the second poynt we see how Kings and Princes and such as are of meaner state behaue themselues when God hathe armed them with the swoorde of Iustice and how they turne all things vpside downe in somuch that it seemeth that they intended to spite God and too disanull his ordinance Now if they which ought to mainteyne peaseably the order that God hath set inforce themselues too ouerthrowe it and fight as it were of set purpose to bring things to confuzioÌ„ and yet for all that the state of gouernement continueth still in the worlde and things are not so vtterly confounded but that there abide stil some marks of the thing that God had stablished Is it not too bee seene therein that God is double righteous And therefore it is not without cause that Eliu after hee hath spoken of the succoring of the poore by God addeth immediately one other kinde namely that God stablisheth Kings and that not for one daye but too the intent that the same order shoulde stand for euer in the world True it is that there are many chaunges off and on and that there fall great alterations vppon Principalities and Lordshippes and therein God shewed also that it is his office too pull downe the prowde But yet neuerthelesse euen in despite of men and of all their rage there shall some order remayne still heere belowe I say euen in respecte of tyrants If a King reygne wrongfully so as hee bee a despizer of God and full of crueltie outrage and vnsatiable couetousenesse yet notwithstanding hee muste bee fayne too keepe some shadowe and countenance of Iustice and hee cannot go beyond it VVhereof commeth that but bycause God sheweth himselfe there And therefore lette vs learne to profite our selues in such wise by the things that are seene in this world as God may be glorified at our hand as hee deserueth and specially when wee see him deliuer the poore that are vtterly oppressed nother haue nor hope for any succour at mens hands let vs there consider his mightie power and goodnesse and dispoze our selues too yeeld him his due prayze This say I is the thing that we haue to note Howbeit herewithall to the intent to proue our selues to be Gods childreÌ„ let vs beware that we lend our helping hand to such as are wrongfully persecuted that according to the abilitie which God giueth vs we do succour such as are trodeÌ„ vnder foote haue no meanes to reuenge or beare out themselues VVee must I say do our indeuer in that behalf and streyne our selues too it in good earnest Secondly sith wee see gouernours and men of authoritie so froward and spitefull and yet notwithstanding that God suffereth them not to fall quite out into all disorder there let vs humble our selues to honour his prouidence assuring our selues that if hee restreyned not their wickednesse wee should be ouerwhelmed with an horrible fludde and all shoulde bee swallowed vp and drowned out of hand Therefore it behoueth vs to magnifie God in that wee see there remayneth some iustice good order although that such as reygne and holde the swoorde in their hand be vtterly wicked and giuen to all naughtinesse So then let vs consider the same and let vs asmuch as in vs is maynteyne the order of iustice for so much as it is a soueraine benefit that God bestoweth vpoÌ„ mankinde and that therein also it is his will too haueÌ„ his prouidence knowne vnto vs And sith we see â—hat Princes and Magistrates and all officers of Iustice are so far out of square let vs bee sory to see the order so peruerted which God had dedicated to the welfare of men not only let vs abhor such as are the enimies of God withstand the order of gouernment which he had set ouer theÌ„ but also let vs know that they be the frutes of our sins to the inteÌ„t we may impute the fault cause of the whole mischiefe to our own selues Thus ye see what we haue to remeÌ„ber in this text Now let vs come to that which Eliu addeth He sayeth that if the good men or else if the great men of whom he had spoken whom God had exalted to high degree and dignitie aboue the rest of the worlde bee at any time set in the stockes I say if they be at any time brought downe euen too shame and reproch so as men put them in pryson and fetter them and they bee tied to confuzion with
applied his whole indeuer to the honouring of God needed to bee subdued after that maner what had wee neede too be Let vs compare our selues with Iob. He was a mirrour of Angellike holinesse wee haue heard the protestations that he made here before and although he were extremely afflicted and by reason therof did murmure and let slip many wilde words yet did he alwayes hold himself to the grounde of woorshipping God and of humbling himselfe vnder his hand he hilde still that generall poynt though he swarued aside in some particulars But we bee as fleshly as may be and our vanities do so carie vs away as we bee in maner starke drunken Hardely can wee discerne that there is a God in heauen and if a man set his woorde afore vs we make slowe haste to it yea and we bee duller than Asses in it Had not our Lorde neede then to make vs feele his maiestie and too touche vs with it in good earnest Nowe truely God needeth to rayse vp stormes and whirlwinds to make vs know that it is he which speaketh but hee must dispose vs after another maner too come vntoo him according also as hee doeth Then if one man haue hartbitings and troubles in his conscience and another be afflicted with diseases and the thirde bee touched with aduersitie let vs vnderstande that it is God which calleth vs to him bycause wee come not too him of our owne accorde nor do drawe neere him to heare his worde he subdueth such hardhartednesse as meete is it shoulde be to the ende that our mindes should be humbled in true obedience Doeth God then see such rebelliousnesse in vs Hee muste needes vse the maners and meanes aforesayde to draw and win vs to himselfe and to the ende wee may heare him hee must be fayne to speake to vs as it were out of a whirlwinde not that this preuayleth in all men For wee see some that kicke against the prick and play the restie iades and although god quicken them vp yet winneth he nothing at their hand How many of these wretches are to be seene whom God chastiseth so many wayes striâ—ing so hard blowes vpon their heades with a beetle that if they were neuer so harde they must needes bee softned and yet notwithstanding they neuer leaue gnashing theyr teeth at him VVe see they cannot be trayned neither can they by any meanes be moued so full of pride and stubbornnesse do they shewe themselues agaynst God euen spyting him to the vttermost of theyr power So then it were much for the behoofe of all those whom God chastizeth that they were disposed too come vnto him and that is his intent Therefore let vs beware that we disappoynt not our God but as oft as he sendeth vs any aduersitie let vs learne to resort to him as well as though hee spake with thunder or thundered vpon vs to make vs heare him Let vs consider this and let vs so coÌ„sider it as our mindes may be truly subdued vnto him and our whole seeking may be to bee wholly humbled vnder his obeysance Lo what we haue to marke in this streyne And let vs marke further that although God doo not in these dayes thunder from heauen yet notwithstanding all the signes that haue bene giuen in olde time for the warranting of his worde ought too serue vs also at this daye VVhen Gods lawe is preached vnto vs wee must immediatly match therewithall the thing that is spoken in the ninetenth of Exodus which is that the lawe hath beene duely warranted and that our Lorde gaue full authoritie therevntoo when hee sent thunder and lightenings from heauen and made the ayre to ring with the noyse of his trumpets and that all this was done too the intent that the lawe shoulde bee receyued with all reuerence euen to the worldes ende As much is imported in this verse For wheras it is sayd that God appeared in a whirlwind it behoueth vs to vnderstand that his intent was to warrant the thing that is conteyned in this booke and not only that but we must also extende this authoritie vnto his whole word There is yet this one thing more to be considered that if God begin to call vs too him after a louing maner and shew himself rough sharpe in the end we must not think it strange but rather examin well our life to knowe whether wee haue obeyed him or no and in so doing let vs on the one side acknowledge his apparant goodnesse and on the other side consider that he must needes vse the second meanes to win vs when hee seeth that he gayneth nothing by his fauourable dealing which hee had shewed vs As for example God doth sometimes cocker vs when he intendeth to take vs for his owne and to haue vs of his flocke and hee setteth foorth his worde vnto vs without sending vs any affliction Verie well wee see it is his will so too do and wee like well of it But yet in the meane while we profite not our selues by it to bee confirmed in his goodnesse as wee ought to be to renounce our owne wicked lustes to forget the worlde and to giue our selues wholly vnto him Hee beareth with vs for a time but in the ende when he seeth vs so retchlesse he beginneth to smite Heerein we ought too perceyue that his speaking to vs as it were out of a whirlwinde is not without cause forsomuch as we had no will to heare him when he spake graciously vntoo vs and after a kindeharted and fatherly maner Therefore it is requisite that God should speake to vs with such vehemence sith hee perceyueth that wee will neuer come too him till hee haue prepared vs after that fashion True it is that hee winneth some by his bare worde howbeeit when hee seeth othersome stubborne he sendeth them some trouble and aduersitie And doubtlesse there are a number that had neuer come too the Gospell nor neuer bene touched rightly at the heart to obey God if he had not sent them some token that hee was minded to chastice them Heerevpon when they felt once by afflictions that there is nothing but wretchednesse in this world they were inforced to mislike of themselues and to cut off their pleasures wherein they had bin plunged heeretofore Ye see then how God draweth men to him after diuerse sortes But let vs profite our selues by the meanes that he vseth towards vs and againe when he speaketh not to vs in a whirlwinde let vs on our side bee familiar with him and suffer our selues to be ruled by him as sheepe and lambs For if he spie any hardhartednesse in vs he must needes subdue vs whether we will or no. And although he suffer vs to play the looce colts for a time yet at length we shall feele his terrible maiestie to make vs afrayde at leastwise if it please him to shew vs fauour for God doth vs a singular good turne when he wakeneth vs after that maner and
thundereth so with his voyce as it entereth into our harts woundeth vs I say it is a priuiledge which he granteth not to all men Againe his thuÌ„dering vpoÌ„ the vnbeleeuers is to late for there is no more hope of their returning vnto him but hee summoneth theÌ„ to heare their condeÌ„nation So much the more then ought wee to receyue quietly this helpe which God giueth vs when for the subduing of all the stubbornnesse of oure flesh he rayseth some whirlwind that is to say maketh vs to feele his maiesty Ye see in effect what we haue to mark vpon this sentence Now let vs come to that which is said in these wordes who is he that darkneth the secretes in wordes without knowledge Gird vp thy loynes like a valiant man and answere me to all my demaundes In the first place here God mocketh at Iob bicause he had striued with him borne himself in hand that he could mend his cace by his disputing And that is the cause why it is sayd who art thou Now when the scripture sheweth vs who or what we be it is to make vs vtterly nothing True it is that men will make great account of themselues and beare themselues in hand that there is some great woorthinesse in them And well may they esteeme highly of themselues but God in the meanewhile knoweth that there is nothing in them but al filth and stinch and therfore he shaketh them off yea euen with a lothing of them And so although we bee so foolish and ouerweening as to glorie of the wisdome and vertue that is in vs yet notwithstanding god to deface vs and put vs to shame vseth but only this word what art thou Thou art but a man The pronouncing of this is as it were an vtter bereeuing of vs of all occasion of boasting For wee knowe there is not so much as one drop of goodnesse in vs and then haue wee no more cause to vaunt our selues in any maner wise That is the cause also why god addeth Girde vp thy loynes like a valiant man that is to say Set as much store by thyself as thou listest beare thy self in hand that thou art as a Gyant bee thou furnished throughly and bee thou armed from top too toe and what shalt thou gaine by it in the ende Thinkest thou too stande if I set myself agaynst thee thou wretched creature VVhat hast thou Heere we see what Gods meening is For as I sayde afore this foolishnesse of selfe estimation and of selfeweening that wee bee of some value is so rooted in vs that it is verie hard to bring vs to a right vnderstanding of our owne wantes so as wee might bee cleare from all pryde and presumption So much the more then behoueth it vs to marke the text of the scripture where it is shewed vs that there is not any thing of estimation in vs And let vs wey it well for it is not spoken of some one part of the worlde onely but of all mankinde in generall Therefore let both great and small learne to bee ashamed of themselues seing that God byndeth them vp all in one bundle togither when hee sayeth that the wisedome of men is but foolishnesse and vanitie their strength but weaknesse and their rightuousnesse but vncleannesse and dung For when God speaketh in suche termes it is not to two or three men but to all men vniuersally Therefore let all of vs from the greatest to the least learne too stoupe acknowledging all our glorie to be but confuzion and shame before god And for that cause let vs thinke vpon this saying who is this Let vs not take it too bee ment onely of the persone of Iob but of all mortall creatures as if our Lorde should say How now Is there such malapertnesse in man that is but a pot â— of brittle earth in man that is but a vessell ful of all filth and naughtinesse in man that is lesse than nothing is there such malapertnesse in him as to dispute agaynst mee and to bee so inquisitiue afore hande whether were that to go VVho art thou ô man According also as we see that Saint Paule setteth the same woorde as a stoppe in our way saying VVho art thou ô man whiche reasonest with God and pleadest against him And this he setteth downe after hee hath alledged the obiections wherein men thinke themselues to haue a fayre colour to dispute agaynst God and to demaunde why he should destroy those whom he hath created and why he should put a difference betwene one and another without knowing any cause so as the one should bee called to saluation and the other bee reiected After that Saint Paulâ—â—athe set downe those things although men take pleasure in such obiections yet he sayth O man who art thou that settest thy self after that fashion against God And this is it which we haue to marke vpon this saying who is this Therfore whensoeuer any man is tempted to pride lette him thinke with himselfe Alas who art thou Here is no entering into battell against such as our selues are and agaynst our matches but if we will needs be so bold as to be inquisitiue of Gods secretes and to lâ—t our fancies and tongues looce to imagine vnprofitable things or to talke against God and his honour wee must be faine to thinke Alas who am I when euery of vs shall haue entered into himselfe and considered his owne feeblenesse and perceiued that in effect we be nothing we shall be cooled well ynough all this prittleprattle and all our former conceytes will be layd a water yea and all our imaginations will be brideled and imprizoned as shall be declared yet more fully hereafter Now it is sayd expresly Gird vp thy loynes like a valiant man too do vs to wit that when the whole world hath layd their force togither and vttered the same all is nothing Ye see here how God spiteth or defyeth Iob in bidding him to furnish himself and to come armed and weaponed as a Gyant or as the valiantest man that could be found Hereby he expresseth yet better the thing that I haue sayde alreadie that is to wit that the condemning of men in the scripture is not ment simply of the common sort and of such as are despised and out of credite and estimation but extendeth euen to the greatest and to such as thinke they touch the clouds with their heades So then although men imagine themselues too haue some apparaunce of honour let them assure themselues that the same is nothing before god As for example They that are excellent in comparison of their neighbours will surely conceyue some opinion and well lyking of themselues if a man bee counted skilfull of good wit and of good behauiour he will set much by him selfe in respect of those that haue not the same qualities finally if a man bee indued with great and commendable vertues afore men the hauing of such speciall induements will perchaunce make
shall come farre short of that Then must we be fayne to cry out with woonderment Lorde how maruelous are thy works Lo what we haue to marke in effect vpon this streyne where it is sayde that the earth taketh a new shape or fashion and that the things which God hath set vpon it are as garments wherwith it is decked And whereas this is done day by day yet if common custome inured vs not vnto it surely we would say they were wonderful things VVherfore let vs learne not to measure the worthinesse of Gods workes by our dayly inioying of them but to be so much the more stirred vp to say that there is a worker whome we must not touche to carpe at any of his doings but rather submitte our selues to him with all humilitie Now God addeth immediatly that the wicked shall not inioy the light that the loftie arme shall be broken This serueth to preuent a question that might be obiected Howe now might some man say Seing that god hath ordeyned the Sunne to giue light to the world set things in so goodly order why suffereth hee the wicked too inioy that benefite For hee ought to haue sette it aside for his owne children whiche serue and honour him It shoulde seeme therefore that hee doth amisse in this cace that the light of the Sunne is common both to good and bad But truely heerein we ought to consider Gods goodnesse the better according also as our Lorde Iesus Christ telleth vs Follow your heauenly father sayth he who maketh his Sun to shine euen vpon the vnworthy therefore do good to your enimies to such as haue done you harme Iesus Christ would not haue spoken so if he had not iuste cause to glorifie god for inlightning the whole world after that maner notwithstanding that the moste parte bee nought woorth and wicked Howbeeit in this streyne there is yet somwhat more shewed that is to wit that God calleth vs after a sort to his iudgement as if he should say True it is that the Sunne doth for a tyme shine vpon the wicked as well as vpon the good the one of them liueth as well as the other But tarrie a whyle for the wicked are not heyres of the worlde and although that as now they receyue that which belongeth not too them and haue theyr eies open to receiue the light of the Sunne yet shal they be vtterly bereft of it in the end Therfore he sayeth theyr light shall be taken from them VVhen he sayeth their light hee sheweth that for the present tyme wee haue no more aduauntage to outward appearance than the despisers of God and the heathenish sort haue For they draw the aire as well as we they haue the light as well as wee and they eate and drinke as well as we Ye see then that it behoueth vs to beare paciently suche mingling as nowe Neuerthelesse it is not without cause that God dooth heere lende the lyght vntoo the wicked For it is too make them the more vnexcusable yea and in verie deede it is but suche a light as shal not continue with them for euer But wheras we on our part do homage vnto God as well for our life as for all the appurtenances therof it is for that we shall be heyres of the worlde as his children and not without cause doth S. Paule in the fourth to the Romanes cōuey the same to Abraham to all the faithfull Therefore let vs learne that whensoeuer the Sunne shineth the same is a part of our inheritance forasmuche as God hath adopted vs to be his children the Sunne is a detter vnto vs and we may recken it as a parte of our goodes As muche is to bee thought of our eating and drinking and of oure inioying of all the things that the earth bringeth foorth It is not due to vs on Gods behalfe but it proceedeth of his meere liberalitie But forsomuch as he hath chozen vs too be his childrē we do with a pure hart claime him to be our father the earth oweth vs nourishment and al creatures are in our hand that is to say we may vse them freely And the same vse of them shal continue to vs for euer not that wee shall haue any neede too eate or too drinke when we be once gone out of this world but my terming of the vse of them to bee continuall or euerlasting is for that it is blessed and blissefull and oure presente vsing of Gods creatures is a helpe to further our saluation for by that meanes god maketh vs to feele his goodnes loue And when we be made partakers of the heauenly glorie the worlde shall then be more ours than euer it was notwithstanding that we shall not haue any neede of meate or of drinke or of rayment For yet shall we haue a better and perfecter possession of it than wee haue at this daye So then not without cause doth God adde heere that the light which the wicked haue which they claime to themselues shall be taken from them And that may serue vs for a declaration of that whiche was touched afore namely that the wicked shall be shaken out by the breaking of the day that is to say that they will disguise themselues but oure Lorde doth then restreyne them and that although there bee some disorder yet men see some order intermedled with it whereby the greate troubles are asswaged whiche without that were ynoughto destroy the whole worlde Therefore if nowadayes wee see that the wicked maye boast of their hauing of the light as well as wee yea and which woorse is that they haue their full scope and that the poore children of God are troden vnder foote troubled and put to open shame and scarcely haue wherewith to feede themselues slenderly it behooueth vs to beare it paciently And why For in the ende the light shall bee taken from the wicked It is sayde also that the loftie arme shall bee broken By the loftie arme God betokeneth the power and credit which the wicked haue in the worlde in asmuch as hee giueth them their full scope for the exercising of his children for it is for our behoof to be tamed If we had the world at will we should no more know what it is to beare Gods yoke therefore it behooueth vs too passe through the troubles disorders that are seene Also it is to trie our faith for had we a Paradise here in this worlde where were our hope VVe coulde not be moued to seeke the spirituall life Yea and although wee be as miserable as may be yet can we not perceyue that there is a better state to be desired and what would we then do if we had all things as we woulde wishe So then it is requisite that God should quicken vs vp to seeke his kingdome that is the cause why he giueth the wicked their full scope and suffreth them to lift vp their arme Truely it is
is colde and that when a great quantitie of vapours bee drawne vp thither at length the same cōmeth togither and freezeth thereof ingendreth the snow if the same stuffe be more harder bound thē is hayle ingendred bicause the thing is become more faste and substanciall Men may well say so and it is true but yet is it not a straūge thing that in so short a time so great store should vtter it selfe whiche had bene hidden afore Sometimes the weather shall be very fayre in winter and within a two or three dayes the snow shall fall a twoo or three foote deepe vpon the ground I pray you ought not such a change to make the heares stand vp stiffe vpō our heades at leastwise if we were not to dull to the ende to leade vs to some feare of God Furthermore if wee bee rightly minded ought we not to be moued to beare such reuerēce to our God as to acknowledge his power to be so high aboue vs yea euen in the visible earthly things as it giueth vs cause to glorifie him by cōfessing our own ignorance Yee see then what we haue to gather vppon this worde Treasure for the well applying thereof to our owne vse Besides this let vs call to minde how it is sayd in the song of Moyses That God hath his chastizements layd vp in his treasuries which we comprehende not to the ende we steppe not out of square as wee see men do which oftentimes worke spite agaynst God bearing thēselues in hand that they be scaped Gods hand For if hee haue deliuered them from any incōuenience it seemeth to them that the worst is past and so they doo but shake their eares as the Prouerbe sayth Let vs call too minde this which God telleth vs know ye sayth he the roddes that are layd vp in my treasures As if he should say whē I shall haue beaten you after one fashion and afterwarde haue pitied you thinke not your selues too be quit for all that for I haue other meanes which you cannot cōceiue VVhen wee haue bene chastized after one maner there are a doozen scourges mo whiche you neuer thought of Therefore stand ye in feare of me and preuent mine anger and tempt me not hereafter least I vtter my scourges more and more vpon you And that is the cause why it is sayde here that God keepeth the treasures to the time of aduersitie and to the day of incounter and battell As who would say they be his artillerie his speares his swords wherewith to fight agaynst his enimies No doubte but God in vsing this similitude of incounter and battell ment too betoken that if wee haue any warre with him he is fenced and furnished alreadie after suche a sorte as wee muste needes go by the worse for wee haue no strength nor power too stande agaynst his hande ▪ VVee may well put on armour and assemble all the ayde of the world but which of vs can scape his hande when he shall haue set al his creatures in battell after that maner against vs and commaunded them too gyue charge vppon vs And therefore lette vs learne firste of all that Godneedeth not too borowe helpe when he would be auendged of his enemies it is ynough for him to determine it in his owne purpose or too speake the woorde or to shewe but his will and immediatly both heauen and earth will bring him armies out of number For sith hee couereth the earth a foote or twayne thicke with snowe is hee not able to ouerwhelme vs when he listeth thinke wee that his power is abated that hee cannot sende snowe thirtie poles deepe aboue our heads Againe sometimes wee see the earth frozen and the winde dothe so binde it as it becommeth as harde as yron and what letteth that God shoulde not leaue it alwayes in the same plight Lette vs marke then that God needeth not to make any great preparation to incounter his enemies and to put them to the foyle Let him but onely say the woorde and the whole world shal be on fire and there is not that creature which shall not serue to destroy men Sith we heare this lette vs learne to stoupe vnder the mightie hand of our God and not make warre with so mighty a Lord for what shall we gayne by it Then let vs learne to obey him for eyther we must be vphild by his hand or else we must haue it against vs there is no meane betweene thē True it is that God will beare with vs for a time according as it is sayd that he wayteth for menne as it were in couert but yet must we needes be vnder his protection or else haue him our enemie and so will it appeare in the ende Therefore lette vs yeelde our selues vnto him that he may preserue vs and wee continue vnder his gouernance and if he be the keeper of our welfare lette vs assure our selues that wee be safe agaynst bothe hayle and all other stormes and tempestes And why For the hayle is not ingendered of it selfe nother doth the snowe fall without his commaundement they are bothe of them his treasures VVhen a man listeth he will lay forth the things which he keepeth locked vp and euen so is it with all creatures for God sendeth them foorth at his pleasure Therefore we neede not to feare the haile nor the stormes so long as we be in Gods keeping but contrarywize we must needes be disquieted and vexed continually if God be agaynst vs And herewithall let vs marke howe it is sayde that he reserueth them to the day of battell and to the day of aduersitie As if he should say men neede not to vaunt themselues as they be wont to do when God scourgeth them not for prosperitie doth so rocke vs asleepe as we bethink vs not of our faults nother enter into account with our selues to know in what cace we be to Godward but as long as wee haue any respit we be like euill paymaysters and vnthrifts that wast away all For he passeth not for the owing of a hundred crownes so long as he is not called vpon nor his day of payment come but he maketh good cheere so long as he hath one pennie in his purse Euen so play wee with god If he giue vs any respite wee do nothing else but ruffle it out and we thinke nomore vpon him Therefore according to that whiche is shewed vs here if God sende nother hayle nor thunder nor skare vs one way or other from heauen wee muste not therevpon runne astray nor fall asleepe And why For he can spie fitte time too chastize vs Then lette vs preuent him and not tarie till the day of battell come For when the trumpets sounde alarme the battell is ioyned it is to late then to say let vs fall to compositiō let vs deuize some meanes of agreement yea yea for the tyme is past VVherefore whyle God forbeareth vs and giueth vs leyzure to bethinke
our selues so as wee haue as it were a time of truce to looke about vs and to enter into iudgement of ourselues Let vs preuent his rigour and become our owne iudges to the end that we be not iudged of him and let vs cōdemne our selues to the intent wee may bee quit by his infinite grace and goodnesse Thus ye see what we haue to marke vpō this streyne where mētion is made of Gods reseruing of things to the day of battell namely that it serueth to shew that wee haue warre with him before it come to the giuing of the onsette like as when warre is proclaymed betwene two princes that are enemies there will be many bickerings as they go abrode for booties and forage but when it cōmeth once to a pitched field then is it knowne who hath wōne or lost Euen so is it with vs when we displease our God plucke our selues from his hand become stubborne against him for then is open warre proclaymed on our side VVe defie not god with our mouth nother do we send a herault to him to defie him but yet forasmuch as our sinnes proceede of a furious rage it is a proclayming of warre agaynst him And seing he is our enemie what tarie we for neuerthelesse the battell is not giuen at the first day but God letteth vs alone so as wee stand vp still for a time But let vs looke to come to ioyning of hand strokes at length howbeit in looking for it let vs not linger for it that is to say lette vs bethinke vs of it a long whyle afore hand but let vs not welter in our sinnes and wicked deedes least wee kindle the fire of his wrath by casting more wood into it to make it too consume vs Vpon the knowledge hereof let vs take the aduauntage of the tyme and craue pardon at his hand Beholde then what wee haue too marke yet further True it is that God doth oftentimes punishe the rightuous as well as the vnrightuous both by hayle and tempests for afflictions are common to bothe parts and contrarywise he maketh the Sunne to shyne both vpon good and bad but yet behoueth it vs too bee alwayes persuaded as the Scripture telleth vs that they be Gods scourges whereby he intendeth to correct our sinnes in sending vs hayle tempestes and suche other like things Yet notwithstandyng the rightuous haue whereof to reioyce For they know that Gods chastizing of them is through a fatherly good will to the ende they should not perish as S. Paule sayeth The temporall chastizements ought to put vs in minde of our sins according as they be records of Gods displeasure Neuerthelesse if we walke in his feare put our trust in him he will alwayes pitie vs and handle vs with mercie not with rigour and although he correct vs yet shall it be for our profit welfare God thē sheweth well by outward signes that he maketh warre agaynst those that serue him and walke in his feare But yet what soeuer befall them all redoūdeth to their welfare bycause he abateth his rigour towards them and maketh the temporall chastizements to serue thē for medicines salues notwithstanding that generally corrections do put vs in minde of our sinnes ▪ and therewithall shewe vs that we be at warre with God and that we deserue to haue him fight agaynst vs and arme all his creatures too our destruction Lo in effect how wee ought to practize this texte Nowe consequently it is sayde that God will rayne vpon the wildernesse where noman dwelleth and that the earth shall be so moystened as it shall yeeld frute VVherin this matter is still cōtinued namely that God worketh after such a sorte euen in the common order of nature as wee bee abashed and our wittes bee dazeled at it No doubt but wee shall see his doings yea and conceyue some reason of them but yet when wee haue cast our cardes throughly wee shall alwayes bee driuen too conclude that Gods wisedome is hidden from vs I meene euen in all these manifest things and that there is a cause aboue vs wherevnto wee bee not able to reach Therefore it behoueth vs alwayes to come backe too this poynt to comprehende throughly what is conteyned here VVee see the rayne fall and wee know in effect that it is ingendered of vapours but when wee see that the rayne causeth the earth to budde yea and that the very wildernesses where dwell no inhabiters wexe greene also wee see a thing to wonder iustly at It will trouble a man curstly to water a garden and for all his trauell and labour he can bring nothing about except God giue influence from heauen All the waterings in the worlde will do no good vnlesse some rayne or dewe fall from heauen One of these hath more workfulnesse in it than all the waters that can be brought by mannes deuyce Therefore when wee see the desertes growe greene therein God intendeth to shewe by assured tokens the effectualnesse of the rayne whiche he sendeth For in little Gardines men are continually watering of them and afterwarde commeth the rayne and the dewe so as things growe there euen apparantly to sight But looke vpon a waste grounde whiche is burnt vp too day and noman watereth it and the soyle is drie of it selfe and yet notwithstanding God maketh it to bryng forth abundance of hearbes and grasse by meanes of his rayne Sith wee see such things the more familiarly that God sheweth himselfe to vs the iuster cause haue wee to glorifie him and if we do it not we cānot by any meanes excuse our selues of vnthankfulnesse Is it not a greate matter that we see Gods miracles with our eyes yea he poynteth vs to them with his fingar and the thing is not seene onely once in a mans life but it beginneth newe agayne day by day and yet notwithstanding wee thinke not rightly vpon them VVee tread vpon the grasse with our feete and yet we vouchsafe not to caste our eye thither to say blissed be God that maketh the earth beare frute after this sorte Furthermore let vs therewithall bethinke vs of our owne rudenesse and dulnesse I cannot tell how one braunche of an hearb springeth forth I see it with mine eye but the cause of it is so hidden from me as I am at my wittes end I see that whē a grayne of corne rotteth in the earth it springeth agayne and bringeth forth a number of graynes for the nurrishment of men I see all these things and are they not all of them miracles of God and yet for all that I cōsider them not as I ought to do Surely a man woulde thinke at the first blushe that this lesson were superfluous and that it were a needelesse thing to treate of the growing of corne and grasse For doth not euery man see it ▪ And are wee not well ynough acquaynted with it Yes truely but yet for all that who is he that yeeldeth God his due honour
nurrishment of our soules at his hande Although wee had meate and drinke in this worlde and wee needed no more but too bow down our heads to be filled with it yet is the foode of our soules too precious a thing too be found here bylowe Neuerthelesse euen the corruptible foode is giuen vs by Godshande and hee sheweth expresly that it is he onely too whom it belongeth to feede our bodies in this present trasitorie life So then it behoueth men to repayre vnto him cheefly when they will be fed spiritually And if we haue not this consideration skill with vs the yong Rauens the fowles of the ayre and all the beasts of the worlde must be witnesses and iudges to condemne vs for God sheweth vs as it were to eyesight that he calleth theÌ„ to him when they be succorlesse And if hee call the brute beastes too him so as hee do his office in their behalfe ought not wee to haue a right minde and true beleefe towardes him so as wee may bee throughly perswaded that wee shall not bee disappoynted in demaunding of him whatsoeuer wee haue neede of This is in effect all that wee haue to remember in this text Now it is sayd afterwarde knowest thou the time when the wylde Goates or the females of them doo kidde knowest thou the tyme of the Hyndes or howe they bowe themselues at their Caluingtyme Truely the example of all mankinde which wee haue in ourselues ought to be ynough to reproue mennes follie in being so selfewize as to take vpon them to reason with god For if a man shoulde aske them howe wart thou created or begotten How wart thou caried and nurrished by the space of nine monethes after thou wart begotten and haddest taken shape in thy mothers womb Howe camest thou out agayne in the ende Couldest thou answere directly to all these things They would stande abashed So then man without stepping a whit from himselfe shal finde it more than sufficiently proued that God worketh wonderously in his begetting VVhat a thing is it that a little creature should bee ingendred yea euen of corruption and filthe and yet notwithstanding receyue such shape as wee see fashioned in our bodies Agayne what a thing is it that the childe shoulde bee nurrished in vncleannesse and infection in his mothers wombe euen among all the excrements and yet notwithstanding receyue sustenance and growe so big as to finde meanes to come into the world what maner of things are all these Are they not such excellent miracles of God as we ought too bee rauished at them And therefore as I haue sayde already wee needed not to bee sent to the wilde beastes nor to the Hyndes nor to the Sheegoates it had bene ynough if euery of vs had considered after what maner hee was borne and nurrished in his mothers wombe and how hee came out from his mother into the worlde Neuerthelesse it is not without cause that God sendeth vs too the wilde beastes And why For women haue yet some helpe when they come to their deliuerance they haue other women to do them seruice and one of them can succour another Agayne they bee taught by custome and experience and they keepe themselues from daungers they consider what is expedient for them and prepare and furnish themselues aforehand Yee see then that the same ought to be esteemed a greter miracle in the brute beasts than in women For when the poore beasts are great with yong they know not what they beare onely they feele a cuÌ„bersome burthen they may be greeued they may rush their bellies agaynst something to make their yong ones slinke and the struggling of their yong ones within them may after a maner cast them in despayre Howbeeit God preserueth them in such wize as they keepe theyr frute and although the same be heauie and troublesome to theÌ„ yet is it preserued as it 〈…〉 by miracle For it is seene that the redde Deere I â—â—â—ne the Hyndes cannot indure their owne fatnesse â–ª in somuche that if they growe too fatte they fal to fasting and it is a propertie of theirs that they cannot beare with any thing that hindereth them and yet notwithstanding they carie theyr yong Calues still yea euen with great payne and specially it is reported of them that they haue exceeding great payne and greefe in caluing according also as mention is made thereof in this text where it is sayd that they howe themselves as though they shoulde cliue asunder and strayne themselues exceeding sore True it is that women also are sayne to streyne themselues but the streyning of the Hyndes is greater in somuch that they which haue had skill of the secretes of nature say they are fayne too vse a medecine which is the taking of a certayne hearb to help themselues withall and that otherwise they should stand at a stay if they tooke not somewhat too haste their deliuerie VVee see then heere how it is not for nought that God sendeth menne too the Hyndes and Sheegoates for the kinde is not altogither certayne but that is no matter of importance And why For it is a straunge cace that the beastes which know not what they beare should notwithstanding haue the wit too beare out the burthen and to fence themselues against it as though God had taught them or that it were sayd vnto them it behoueth you to preserue your owne kinde and offpring Seing then that the beastes haue suche an inclination is it not God that worketh it from aboue For what woulde become of them if he gouerned them not Againe when the beasts come to bee deliuered their brutishnesse is suche as it is no telling of them that they muste keepe theÌ„selues quiet and that they muste haue yong ones and that they shall bee gladde of it as it is sayde vnto women that they shall haue wherof to reioyce when they see a manchilde borne into the worlde None of these things can bee sayde too the beastes for they knowe not what shall passe out of their bodies nother can they tell whither the thing which they carie shall burst their bellies and make their bowells fal out And yet notwithstaÌ„ding they keepe it stil afterward when they come to the bringing foorth their yong they know how to remedy their needes without any succour They make their yong ones cleane and for all the peyne that they haue had yet do they go abroade after them so that they miscarie not through their default Seing then that wee perceyue all this haue wee not cause too magnifie our God And specially when wee consider the diuersitie of beastes and yet see that they multiplie after that maner I pray you is it not proued too our faces that God stretcheth out his arme and worketh by way of miracle Neede we to go to schoole to vnderstaÌ„d it Neede we to be of high capacitie or to haue the matter debated with great and profound reasons There is not so slenderwitted and ignorant
may vnderstand in what taking Iob was Iob as I haue erst said had al his life long bin giuē to weldoing he had bene a ryghtuouse man and one that feared God yea and the sayd singlenesse of hart is purposely attributed vnto him heretofore to shewe that our life shal neuer be wel ruled till we be cleane rid of all faynednesse and walke as in the sight of God and not as before men and that we be not doubleminded but substantially grounded to giue ourselues wholly vnto god This hath bin spoken expresly of Iob. As cōcerning the present cace he indured the afflictiō patiently neuerthelesse in the end when he was tormented with extremitie hee fretted and thafed and specially when men fell too stinging of him then he forgate and ouershot himself seeming to be minded to resist God in that there scaped frō him many vnaduised words Iobs faults were these that his pacience hilde not out as it ought to haue done that he playd the fole in his talk namely in some particular sayings but yet for all that he kept on stil to the marke that I spake of in the beginning howsoeuer he swarue aside yet flingeth he not quite away but holdeth on his race though he go not altogither rightforth like as an archer shooting at a mark although he hit not the whyte full yet do men see that he amed well at it if hee shoote somewhat neere it Euen so stoode the cace with Iob. And that is the cause why God attributeth rightnesse vnto him So then let vs learne that if we haue a pure and holie intent and seeke earnestly to do good although we be weake although we be wrapped in many vices although we happen to stagger and to fall and although in effect we deserue too be forsaken of God Yet notwithstanding hee beareth with vs and hath not an eye to our infirmities and vices to cōdemne them without forgiuenesse And that is the cause why it is sayd in the scripture that such as giue thēse lues to the seruing of God and to the keping of his law are rightuouse after which maner Zacharie Elizabeth were ryghtuouse before god How were they rightuouse where is such a mā to be found as it is sayd in the Psalme Must not all of vs needs be condēned as wretched sinners all of vs haue our mouthes stopped Yes verely Howbeeit besides that God had receyued Zacharie Elizabeth to gouerne thē by his holie spirit he did also accept their desirousenesse of wel doing as if there were nothing but perfectiō in our desires which are vtterly vnperfect Our obedience is not such as it ought to be but yet doth God accept it in good woorth bycause that when men are earnestly desirous to serue him hee layeth not their imperfections to their charge And thus ye see why he accepteth them for rightuouse Now then although there be faults in vs yet will God forgiue them and they shall be buried in his mercie so as he will not faile to take vs as iust and rightuouse so be it that our hart bend thitherward too honour him and to giue ourselues wholly to his obedience as I sayd afore And this ought to serue vs vnto two purposes For we see first of al that the Papists are out of their witts when they take these texts to ground their merits vpon O say they behold heere is mention made of rightnesse ergo we deserue to Godward and haue pure and right harts to come vnto him Alas wherof commeth this rightnesse deserue we such a cōmendacion at the mouth of our God And he might also condemne vs a hundredthousand tymes without shewing vs any fauour Howbeeit forasmuchas hee wypeth out our faults and forgetteth thē intēdeth not to haue any regard of them therfore accepteth he vs for rightuouse And therfore in this cace let vs acknowledge only his mere mercie and goodnesse let vs honour him for the same And furthermore seing it is sayd that our Lord is cōtented with vs accepteth the things for good and cōmendable which notwithstanding are defiled and that although there be much amisse and many great faults and imperfectiōs in our works and that we deserue to be abhorred of God bicause we can bring nothing to him of our own but filthinesse yet notwithstanding he accepteth receiueth those works which are so stained with vices as a sacrifise of sweete sent we ought to take corage to do well For seing it is so ought we not to be the more inflamed to serue and honour him Ye see then what we haue to mark in this verse But by the way let vs mark also that we may well do heroical acts as men terme them behaue ourselues as vertuously courteously as can be deuized and men may carie vs vpō their shoulders and yet all this shal be nothing except wee haue a liuely roote in our harts and be desirouse to serue God as the mark that we haue taken to shoote at It were much better to go the right way limping than to make greate leapes and yet be neuer the further foreward yea or to make great shewes and in the meane whyle too haue our harts snarled in all wicked affections Then let vs beware that wee couet not to be praysed much of men but let vs alway come vnder the gouernance of our Lord that he may hold the brydle ouer vs we bethinke vs to giue ourselues to him obediētly But by the way we haue here a sure infallible record of the thing that hath bin treated of before which is that although Iob fayled in some point yet he ceassed not to haue a good cace seing that God who is the only cōpetēt iudge therof auoweth it to be so On the cōtrarie part although his frends had faire colours reasons that were very fauorable to seeming yet are they misliked here And why I haue shewed you the two reasons before wherof the one is that they condemned Iob bicause he was strikē of Gods hand So then if we wil not haue our iudgement reuersed from aboue let vs learne to leaue iudging at aduenture when God chastizeth men and let vs cōsider wel the causes that are conteyned in holie scripture and let vs do it not only towards our neyghbours but also towards ourselues Doth God afflict vs Let vs be wise according also as whē S. Iames speaketh of patiēce he purposely termeth it wisdome And surely the gretest wisdome that we can haue is that after we once knowe that God is our father and haue receiued the grace which hee offereth vs in our lord Iesuschrist we cā take the afflictiōs meekly which he sendeth vs bowing downe our shoulders vnder thē fal to cōforting of ourselues in our miseries to cheering vp of ourselues in our sorrowes That is the way for vs to be rightly taught in the schole of our god So then whēsoeuer God scourgeth vs let vs not
Heerewithall we haue also to marke how it is sayd heere that God made Iobs captiuitie to tuine or was turned at his repentance for so may the woordes bee taken But the playnest translation is that he turned Iobs captiuitie so as the anguish wherein he was was taken away or else his captiuitie that is to say his cattell and substance that had bene taken away from him were restored againe But howsoeuer it was it betokeneth that in the end God had pitie vpon his seruant Yea and it is purposely expressed to haue come to passe when Iob prayed for his freindes that is too say for those that had persecuted him as wee haue seene afore And herein we see that if wee loue our enimies and procure their welfare and saluation it shall be to our owne benefite and profite and God will make the blessing to returne vppon vs VVee bee diuerse times afrayde least wee should bee too gentle and kinde hearted when men haue offended vs and this diuelish Prouerb that if a man play the sheepe the woolfe will eate him vp is too muche practised That is the cause why wee bee so wedded to our owne reuenge when men haue troubled vs or done vs any wrong It seemeth to vs that in forgiuing wee be layde open to all reproche and that our enimies will take the more boldnesse at it agaynst vs But it behoueth vs to let all those fancies go for God hath taken the charge of vs himselfe and hath giuen vs a good Shephearde euen our Lorde Iesus Christ who hath promised too keepe vs And furthermore let vs marke well that when wee pray for such as vexe vs the same blissing will light vpon vs If it please God that it take place it is verie well whereas they were enimies before now they shall bee our brethren And if they continue wilfull in their malice yet will our Lorde make all the requestes to redounde to our selues which we shal haue made for theÌ„ Thus ye see why it is purposely sayd that God looked mercifully vpon Iob wheÌ„ he had prayed for those that had so misvsed him as we haue seene And so it behoueth vs to call to mind how S. Iames saith you haue heard of the pacieÌ„ce of Iob seene what ende and issue God gaue him Now he sheweth vs that the afflictioÌ„s which God sendeth vpoÌ„ his children laste but a while and that the ende of them is right happie so as it is farre better for them to be so afflicted for a time than to liue alwayes at their ease For if God should spare them to much there were not that maÌ„ which would not fall asleepe in this world VVe should no more knowe what obedience were the lustes of our flesh would play the reslife iades and wee would thinke vpon nothing but this present transitorie life Therefore let vs vnderstande that when God afflicteth his faythfull ones first it is not of purpose to presse them to the vttermoste for hee knoweth what they bee able too beare and Sainct Paule sayeth accordingly that forasmuche as God is faythfull he will not suffer vs to bee tempted beyonde that which we be able to beare And furthermore he sheweth in the ende that we haue cause to wishe to be so beaten with Gods scourges according as Dauid saith Lorde it was good for me that thou didst chastise me Insomuch that we may alwaies glorie in our aduersities and corrections That is the thing whiche it behoueth vs too marke in this streyne For it is not for Iobs sake that this was written that God blissed his latter state more than hys first that hee doubled his goodes and substance whiche were verie great afore that hee gaue him sonnes and daughters and that he lengthued his life so as he saw the children that came of his owne race vnto the fourth generation after he had seene himselfe at so lowe an ebbe True it is that here the holy ghost ment too leaue a memoriall of the gracious goodnesse that God shewed vpon the person of Iob howbeit that was not for his instruction but for ours Then is it not without cause that Saint Iames hath set vs downe this selfesame mirrour saying my freends true it is that it is a hard and troublesome thing to kepepacience when men are tormented it is agaynst their nature Howbeit in the ende God turneth all things in such wise too their welfare as they perceyue it was much better for them to haue beene so afflicted than to haue beene to much and to tenderly borne withall and cockered To be short wheÌ„ soeuer we are troubled with aduersitie I meane not onely of bâ—â—y but also when we haue such hartbytings as set vs in a chafe and tempt vs to dispayre or to carpe against God let vs bethink vs of the things which we haue read of Iob and of his pacience For if wee compare his aduersities with all the aduersities that we be able to beare wee shall certenly finde that in him God ment to set out a mirrour that passed all the temptations and troubles that dayly befall the Godly See how Iob was on the one side spoyled of all his substance hee had beene rich and as a Prince in his Countrey he is vtterly bereft of all things and hath neither house nor any thing else left him besides this yee see he was also bereft of his children hys wife spyted him and was agaynst him As for his bodie behold it was as a rotten carion such a one as men would bee loth to looke vpon according as wee haue seene him complaine that his skinne cleaued too his bones yea and how it hath beene sayd that he scraped of the rottennesse of his fleshe with a potsherd This was a terrible sight but yet were not the things that Iob suffered bothe in his goodes and in his children and in his wife and in hys bodie the cheefe things that he indured All those were nothing in comparison of the anguishe that hee abode when hee sawe that God was agaynst him and that also is the thing whereat hee was greeued when hee made his complaintes saying VVhat nowe VVhy doth not God take me away VVhy am I not raced out of the worlde Must I singer heere after this sort And seeing I am but a poore frayle creature why doth God presse me so greeuously Iob then was in great trouble when he saw that God was his aduersarie partie and that he on his side wist not why Now seeing it is so it must not greeue vs if wee bee meanly afflicted and that God chastice vs according to our infirmitie euerie man in his owne behalfe wee must not thinke it straunge but let vs resort to this storie which is written for our learning and therevpon haue an eye to the ende For if wee looke no further but too the extremitie wherein Iob was during the time that God persecuted him alas wee shall bee vtterly dismayde and there is none of vs all but
hee shall vtterly quayle saying VVhat booteth it a man to serue God seeing that suche as haue walked in his feare are most vnfortunate But when we looke vpon the ende that is the thing wherein we haue wherewith to comfort our selues namely first of all as I haue sayde bycause the afflictions of Gods children last but a while and secondly they serue them for salues medicines and moreouer the end of theÌ„ is alwayes happie insomuch that they haue euer cause to glorifie God not onely when hee deliuereth them but also bycause hee mortifyeth all their wicked lustes and also therein they haue a better confirmation of the doctrine in that whereas our Lorde Iesus Christ is the liuely Image of all the faythfull children of God they bee made conformable too him as Saint Paule declareth in the eight to the Romaynes that in all our aduersities wee be shaped like to the Image of our Lord Iesus Christ who is the eldest sonne in the house of god And truely if we looke but onely vpon the crosse of Iesus Christ it is cursed by Gods owne mouth we shall see nothing there but shame and terrour and to be short it will seeme that the verie gulfe of hell is open to swallow vp Iesus Christ But wheÌ„ we ioyne his resurrection to his death behold wherwith to comfort vs beholde wherewith to asswage all our sorrowes to the ende we be not ouersorowfull whensoeuer it shall please God to afflict vs And this was purposely fulfilled in our Lord Iesus Christ to the intent we should knowe that this was not written for any one person onely but too the intent that all of vs should vnderstand that the sonne of God will make vs partakers of his lyfe if we die with him and partakers of his glorie if wee beare all the shames and aduersities which it shall please God to lay vpon our shoulders according also as S. Paule speakecth of it in another place VVe see then that the cause why this is reherced to vs is that we should not bee vtterly dismayde when wee see that God afflicteth vs nor conceyue any such sorow as should shet vp our harts and hold vs prisoners so as we might receiue no comfort but that wee should alwayes haue an eye to the end which God hath promised to his children according as he hath shewed by effect as well in Iob as also in Dauid and others but cheeflyest in our Lorde Iesus Christ who is the true and cheefe patterne of all the faithfull True it is that it doth not coÌ„monly fal out that God doubleth his benefites towardes such as haue beene afflicted so as it may be seene that they be farre rycher than they were before and that they haue children and ofspring and all that is to â—â—â— desired too the worldwarde This is not alwayes seene for God handleth vs not after one egall rate he knâ—weth what is fitte for euery man and it behoueth vs to frame our selues to receyue our portion in suche wise as it shall please him to deale it vnto vs as at a householders hande which knoweth well what is meete for his household But howsoeuer the worlde go it behoueth vs to take it for a generall rule that God will not onely bring our afflictions to an ende but also make them to turne to our welfare so as wee shall perceyue that he forgat vs not at such time as hee afflicted vs but rather 〈…〉 wed himselfe continually a father towardes vs in that he suffered vs not too fall too fast asleepe in this worlde As for the temporall blisings well may wee take them also as God sendeth them howbeit let vs haue an eye to the principall which is that if there were nothing else but that we bee confirmed in Gods goodnesse that wee haue â—e greater assurance of his ayde and that our fayth is alwayes exercised when we bee afflicted is not that verie much The man that scarce knew how auaylable Gods fauor is too helpe vs at our need doth in affliction see that God strengthneth him in such wise by his holy spirite that he beareth the affliction meekly wheÌ„ he is deliuered then knoweth he that god did put to his hand thervpon he gathereth that seeing god hath assisted him for one bruÌ„t he wil neuer faile him after If we had none other thing but that on the one side we see the helpe that God giueth vs and secondly that he worketh in vs by his holy spirit to the intent we should not quaile and finally sheweth vs by experience that he is redy to help vs at al times I say if we had no more but that were it not an in estimable profite But there is yet more which is that God maketh vs to perceiue our infirmities which wee knew not before therby we be the more prouoked to cal vpoÌ„ him as though he had wherted vs therevnto And on the otherside whereas we had taken the corrections to come by haphazarde we be taught to receiue them as at his hand too make our profit of theÌ„ And again wheÌ„ we be so striken down we bee the better dispozed to seke for the heauenly life for suche as royst it out to the worldward do turne away froÌ„ god Contrariwise when we bee ouermaistred and God hath cast vs downe to the ground and we be brought so lowe feeble as we wote not where to become it is to the end to make vs to cleaue vnto him and to taste better of the spirituall welfare that is prepared for vs Then if wee had none other things than these ought we not to know that the things which are written of Iob are performed in vs and that we haue a true example of them Therfore let vs suffer God to handle vs and to deale his benefites to vs as he himselfe shall see good But howsoeuer we fare let vs assure our selues that the end shall alwaies be happie And 〈…〉 y if there were none other thing but this that afflicti 〈…〉 rue to bring vs to the glorie of our lord Iesus christ 〈…〉 t when we be once taken out of this world we shal 〈…〉 companie with the sonne of God and his Angels 〈…〉 t we not to honor theÌ„ And although they be sharpe 〈…〉 ard too our flesh yet notwithstanding haue we not 〈…〉 of to reioyce continually and to yeeld thankes vnto God specially when hee deliuereth vs out of our present miâ—eries Howbeit forasmuch as all could not be discharg 〈…〉 t length and it is ynough to haue a short summe of 〈…〉 ings that are sayd here I forbeare to speake now of 〈…〉 of Iobs daughters for in effect the scripture meÌ„t to betokeÌ„ that God made him to prosper in suche wise to the worldward as we may see with our eyes that he fauored him yea euen beyond the commoÌ„ rate And let vs not thinke it â—â—â—aunge that God woulde in those dayes vtter his loue towardes the faithfull by earthly
teeth and to honor him better than I haue done So then let vs learne that whensoeuer God afflicteth vs or sendeth vs any chasticemēts we must consider that the same are as it were the seales that he setteth vpon the warning whiche he had giuen vs afore If an euidence be vnsealed men will doubt of it and if it be alledged it shall not bee credited bicause it is not autētik But if it haue a seale at it then is it out of doubte and a sufficient instrument and must be receiued VVherfore let vs marke that god worketh after the same maner in afflicting vs wherby he sealeth his doctrine For althogh we had not the gospel preched among vs nor any law nor ought else but our own conscience as the Paynims and Turkes haue yet had we sufficient warning of Gods wil and knowledge ynoughe of it if wee did not choke it by our owne wilfulnesse But seeing he speaketh vnto vs so familiarly bothe in his lawe and in his Prophetes and specially by the mouth of Iesus Christ if we on our side be so hardharted and stubborne that wee will not receyue any thing Is it any woonder if our Lorde strike vs with many blowes and inforce vs to come vnto him Now therfore let vs not be ouergreeued with oure afflictions as manie men are who turmoyle when God afflcteth them more than if they had neuer knowne the word of god But this knowledge which we haue must needes bee solde the dearlyer vnto vs bycause that God hath spoken so vnto vs and allured vs too him by his owne holy mouth and we drawe backwarde from him and voutsafe not too go forwarde one steppe And must we not needes be smitten double when there is nothing else with vs but kicking and wincing So then lette vs learne to receyue the chasticements that God sendeth vs with a quiet minde and consider that his afflicting of vs is not in vaine VVhy so For let vs marke whither his doctrine haue bin of suche authoritie amōg vs as it ought to be that is to say whether we haue bene teachable and meeke to followe oure shepherde as sheepe and lambes Assoone as God speaketh we ought to print his worde in our hartes to sticke vnto it But we do either go about to wipe it out or else our eares are deaf or else it goeth in at the one eare and out at the other Seeing then that one sort of vs haue giuen no reuerence to Gods woorde and another sort haue stryued openly against it and the third do mock at it seeing it is so ill receyued at our hand God must be fayne to seale it And how by afflictions Yee see thē that all the aduersities which God sendeth vs are his seales Howbeit to the end that the chasticementes which are hard painfull to vs of nature may be made amiable vnto vs let vs marke well that whiche Eliu sayeth heere namely that Gods intent is to draw men frō their owne works and to hyde their pryde Heere in he expresseth that God in sealing his doctrine by afflictions not onelye respecteth the magnifying of his word that it might haue full maiestie but also therwithall procureth mennes saluation The end therfore which God ameth at in afflicting vs ought to be as suger to seazon the bitternesse whiche otherwise sheweth it selfe in afflictions Yee see Gods afflictions are combersome to beare ▪ Yea truely ▪ For we shunne al things that we mislike of And morouer Gods wrath is a terrible thing vnto vs Nowe whensoeuer God punisheth vs it is a token that he is angry with vs and therefore we cannot but bee afrayde greeued and distressed Howbeeit God sweeteneth al this by shewing vs the ende that he intendeth which is that hee meeneth to frame vs to his owne hande and that all his seeking is to make vs followe him too obey him Thus yee see what Eliu addeth in saying that God intendeth too drawemen from theyr owne woorkes Now when he speaketh here of workes he meeneth not generally all things that men take in hand ▪ but the things that they do rashly of their owne heade For we knowe that God hath created vs to labour and that hee will not haue vs to bee ydle and vnoccupied but that euerye man should apply himself to that which he is able and that we should consider wherin we may serue both God and our neighbour euery of vs imploy himselfe therein according to the abilitie which he shall haue receyued Therefore when God afflicteth vs hee meeneth not too drawe vs from our works that is to say to make vs vtterly good for nothing True it is that when we be brought low with sicknesse our armes and legges be as good as brokē men must be fayne to serue vs the worlde muste be combered with vs and wee are able to doe no seruice but yet doth not God draw vs vtterly from all worke For pacience is a worke that God esteemeth aboue all other things So then to be short God draweth vs not from all works by afflicting vs but the works that are ment here are the folish enterprises that men take in hand For if God let vs alone and laye the brydle in our necke howe bold are we to practize this or that Nothing can sticke with vs in so muche that wee would remoue heauen and earth I must do this say we and I haue such a way to go VVe see now adayes that Princes take such enterprises vpon them as if they had all things in their hande and would as it were make newe worlds And the pride which sheweth it self in those great men fayleth not to be also in the lesser sorte For these play the Scorpiōs which wrythe with their tayles to cast abroade their poyson There is none of vs al be he neuer so mean but he vndertaketh things at auenture Therefore it is needfull that God should bring vs back after that maner that is to say that he should pluck vs back from oure rashe doings by sending afflictions vntoo vs. And so as I sayd we haue good cause to be of good comfort when God afflicteth vs For seing we are so stubborn of nature as we neuer come to him of our own freewill what would become of vs if we should not be restreyned by force Therfore considering that men do of their own nature go cleane contrarie too the will of God and fling abroad like wilde beasts let vs vnderstand that God hath neede to represse vs And sith we know it let vs giue him glorie for that he suffreth vs not to runne like wild colts but doeth continually brydle vs vnder his obedience yea and also tame vs by afflictions when he seeth there is too great headinesse in vs Lo what we haue to beare awaye in this streyne But let vs marke that which Eliu addeth for an ende namely that God intendeth to hyde the pryde of men For herein he sheweth the welspring of all
our enterprises which is the pryde that is in vs VVhat is the cause then that men do leape after that sort and fling thēselues in the aire and make such kicking and wincing Euē their foolishe ouerweening which blindeth them For if men knewe themselues they would be tame ynough But they take them selues to be maruellouse wights They knowe not that they are borne and created to obey god Then vntill such time as pryde be abated in vs surely we wil be ouerbold to run astray therfore if God intend to withdraw vs from our enterprises it behoueth him first of all to cure this disease of pryde which reigneth too much in vs And here is expresse mentiō made of hiding our pride not that it is ynough to bury it to the end it may not shew it self but Eliu vseth here the same similitude which we oftentimes vse towards men to make them ashamed as if a man shuld say go hide thy self like a villeine to one that made great countenances in a brauerie and should deface him with such reproches as he durst no more shewe himselfe but should be fame as it were to bury himself in his house Lo after what sort his pride is as it were hampered And after the same sort doth God worke towards vs For whereas we would faine play the wise men our folly bewrayeth it self and God suffereth not our pryde to be always concealed but it bewrayeth itself VVel then when this is perceiued what doth God hee afflicteth vs to the intent to meken vs howbeit he doth it to our shame that is to say he buffeteth vs and therewithal worketh vs such reproche as wee perceiue our owne dishonestie and are faine to goe hide our selues like leude lozels that went about to exalt themselues beyond measure and reason Ye see then what Eliu ment Therfore God couereth not the pryde of men but sheweth that hee beareth it downe and thrusteth it vnderfote yea euen in such wise that men are ashamed of it wheras they had erst bene to bold thinking themselues able to worke wonders So then let vs marke now that God sheweth vs a singular fauor when he speaketh to vs seeing that we should be but as wretched brute beasts if we were not taught by him Agayne hee sendeth vs hartbitings to nip vs to the quicke If they doe vs no good and we be afterward afflicted by his hand let vs assure our selues that that is bicause wee bee too hard and stubborne and therefore must bee tamed as wild beastes Yet notwithstāding let vs consider that they are al of thē Gods seales wherby he heleth and ratifieth the warnings which he had giuen vs by his word And therefore let vs make much of them and receiue them paciently seing that by that means he procureth our welfare and saluatiō And so let vs desire nothing all our life long but to shewe our selues true children towardes him and to giue ouer oure selues wholly to his obedience and seruice Nowe let vs fall downe before the face of our good God with acknowledging of oure faultes praying him to make vs feele them better than we haue done And for as much as hee hath chosen vs to be of his housholde let vs desire in any wise to be guided by his hande in all simplicitie and reuerēce and that for asmuch as he hath kindled the light of his worde amongs vs we may be gouerned by it vnto the end and our mynds maynteined in such purenesse as they ought to be so as we may from day too day growe and increase in the knowledge of his worde vntill we come to behold his glorie fully and perfectly and bee transfigured into the same and that althoughe it behoue vs as now to passe through many battels and to fele vnto what wretchednesse we be subiecte in this world yet notwithstanding we may be vphild alwayes by his power to get the vpper hand of al temptations to the intent that his goodnesse may strengthen vs more and more to walk in his obedience That it may please him to graunte this grace c. The Cxxv. Sermon which is the fourth vpon the .xxxiij. Chapter This Sermon is yet still vpon the .xvj. and .xvij. verses and then vpon the text which is added heere 18 He plucketh backe his soule from the graue and his life that it should not come to the svvorde 19 He chastizeth man vvith greefe vpon his bed and breaketh his bones vvith chastizementes ▪ 20 So as his soule refuseth bread and his life the pleasant meate 21 His fleshe is consumed so as it is seene no more and his bones also vvhiche are not seene doe clatter 22 His soule dravveth to the graue and his life vnto them that follovve at death 23 If there be an eloquent messanger one among a thousande to shevve a man his rightuousnesse 24 That God hath pitie of him and sayth deliuer him to the end he go not dovvne into the pitte I haue found attonement 25 His fleshe shall come agayne more freshe than a chyldes and shee shall returne to the dayes of his youth WE saw yesterday that God must bee faine too drawe vs by force from our foolishe enterprises bycause that naturally wee bee so presumptuous as ther is nothing but we would be medling with it If God should but only warne vs to be myld and not to thrust forth ourselues ouerhastily it were not inough For ther is a folish boldnesse in men which can not be held in awe but with great violence as if a man should tie vp a wild beast with cheynes God therfore must be faine to deale with vs as is shewed vs in this text that is that man wil neuer turne away from his own enterprises excepte God subdue him by mayne blowes And what is the cause thereof Euen pride as hath bene sayd alreadie Therfore vntill the pryde which is in mans nature be beaten downe and thrust vnder foote they will needs be always roisting and starting out on the one side or the other yea flinging away like wild beasts And so let vs marke wel that the chefest thing which we haue to doe in our afflictions is to learne to humble oure selues that wee bee not so foolish and ouerbold as to take more vpon vs than God gyueth vs leaue too doe but that wee walke vnder his gouernment asking counsell alwayes at his mouth holding ourselues stil to that which is cōmaunded and not chalenging aught at all to our own strength and power Yee see then a lesson which it behoueth vs to remember earely and late when God afflicteth vs But Eliu expresseth yet more the thing whiche I haue touched that is to wit that God procureth our welfare by the sayde meanes of humbling vs And how is that Bycause it is the destruction and vndoing of mē to be so puffed vp and to exalt themselues more than is lauful for thē Therfore there is no other meanes to drawe them oute of the ditch and