the stockes sayeth he And why is that He sayeth that God sheweth nothing but signes of wrath against him And forasmuch as sentences are oftentymes giuen by writing Iob hauing an eye to the common phrase of his country sayeth that God writeth bitternesse against him that is to say that he chargeth him with the greeuousest crymes that could be deuised Like as a iudge that abhorreth a wretched offeÌder which is before him inhaunceth his offences and goeth about to shew that they be so outrageouse as they caÌnot be punished too rigorously According heerevnto Iob complayneth that God writeth so ouerrigorous a sentence against him as it is ynough too make a mans heare stand vp stiffe vpon his head And he addeth further that he reneweth the remembrance of the sinnes of his youth of purpose to make him possesse them And what doeth this Making of him to possesse them import It is as much to say as I cold not be stripped out of my clothes but I must also bee as it were bound Like as when a man is in hys house for when he is abrode in the feeldes hee is after a sort stripped out of his possessions euen so doest thou Lord make me to keepe possession of my sinnes That is to say I cannot be rid of this cursed and vnhappie possession of my sinnes I am so wrapped in them as I cannot get out of them Heere Iob acknowledgeth that God hath iust cause to scourge hym but yet for all that he ceasseth not to be out of pacience and to chafe And therefore so much the more ought wee to stande vpon our gard seeing that hee which was the singular mirroure of pacience was neuerthelesse prouoked too such temptations But now let vs come to knowe why he speaketh of the sinnes of his youth There are two reasons The one is bycause that in that age the lustes are seene to be whotest And for that cause also it is sayd in the Psalme How shall a yong man order his wayes euen by keeping thy word VVhy is there more speaking of yong folke rather than of others It is bycause that mannes nature which is alwayes sinfull and wicked doeth then cast vp his greatest froath and hath then most boyling affections and therefore hath neede of strongest bridle Forsomuch then as men committe most faultes in their youth Iob speaketh precisely there of And here ye see also why Dauid saith Lord remember not the faults of my youth He speaketh expresly of that age bycause hee knewe hee passed it not without offending God many wayes For there is greate vnaduisednesse and vnruly lust wherewith a yong man is blinded insomuch that he thinketh that nothing is vnpossible to him there is no stayednesse to rule hym withall but there is excesse of ouerweening and such other like things And so ye see one reason why the sinnes of youth are spoken of heere The second reason is that Iob ment to declare that God brought all his sinnes too rememberance as if he should frame an inditement of all the faultes that he had done euer since he was a child And in so doing he complayneth of ouergreat rigoure as if he should saye Lorde though I haue erewhyles doone amisse well thou hast bene so gracious to me as too bryng mee backe and to reforme me to thy seruice wherefore then doost thou gather a beadroll of my faultes whyche ought to haue bene forgotten VVherefore commest thou to lay them before me agayne Seeing thou hast pardoned me them is it meete that I should be intangled in them new agayne Yee see then whereat Iob amed And heereby we be taught that when God writeth bitterly against vs that is to say when he sheweth vs all the signes of rigour and that we be lothsome in his sight wee must not thinke wee haue gayned aught by finding fault wyth him For wee haue well deserued much more and that is the poynt that we must alwayes come backe vntoo Furthermore of whome is it long that God writeth bitterly against vs and that hee vseth not his accustomed sweetenesse which he is wont to vse towards those that are hys Of whome is it long say I that he sheweth not hymselfe so sweete but of our selues For Gods pressing of vs with his iudgemente is bycause hee seeth well that wee haue neede of such and so vehement a remedie And for proofe therof it is no easie matter to meeken a man that is so giuen to pride God then writeth bitterly against vs to the end wee should bee vtterly abashed and yet in the meane while he ceasseth not to receyue vs to mercie True it is that he will hyde himselfe for a time as hee hid hymselfe from Iob according as he will say heereafter Wherefore hydest thou thy face from me But let vs marke that after God hath hid his face away so for a season he will shewe hymselfe graciouse and pitifull towardes vs yea verely when he perceyueth it to be meete for vs It is true that he maketh delay and letteth vs linger in payne but he wil helpe vs in conuenient season Then let vs marke that whensoeuer God wryteth bitterly against vs it is to assuage the miserie within a while after according as it is his office to put vs into the graue and too pull vs out againe They that abide in condemnation haue no will to come to Gods mercie and to the redemption whyche he hath purchaced for vs and that is the cause why they be shet out In the meane time we haue whereof to thanke God hartily for somuch as wee see that beeyng woorthy too bee condemned at hys hande wee are neuerthelesse acquit See howe God allureth vs dayly VVhen wee come too a Sermon there he sheweth vs what we be and what oure sinnes and vices are there hee condemneth vs and dayly pronounceth many sentences against vs insomuch that we cannot open the holy scripture but we shall find some condemnation there in euery leafe On the other side we cannot so couer our vices but God will shewe vs them beholde thou hast doone suche a saulte beholde thou haste committed such a sinne See I pray you how our Lord dealeth But hath he once made vs ashamed of our sinnes By and by after hee sheweth vs that he will bee mercifull to vs for our Lord Iesus Christs sake Thus yee see what ought to make vs to magnifie hys goodnesse Furthermore although hee bryng oure olde sinnes too remembraunce agayne lette vs assure our selues hee doeth vs no wrong therein nother haue wee any cause too replye agaynst hym but wee haue so muche the more cause too blisse hym in that wee see that when hee hath once forgyuen oure olde sinnes he receyueth vs still to mercie for euer after In what state doeth God finde vs when we come out of our moothers womb It is true that the naughtinesse which is in vs is not yet perceyued but yet haue we the seede thereof inclosed in vs so as we
the yeare with thy goodnesse and thy steppes drop fatnesse 766. a 2. 66. 3. O God how maruellous are thy workes 766. a 12. 10. O God thou hast proued vs thou hast tried vs as siluer is tried 69. a 37. 12. Thou hast caused men to ride ouer our heads we went into fire into water but thou broughtest vs out into a wealthy place 69. a 73 110. a 58. 320. b 5â 68. 21. God is our God to saue vs to the euerlasting Lorde belongeth the issues of death 74. a 28. 109. b 13. 69. 2. 3. 4. The waters are entred euen to my soule I sticke fast in the deepe myre I am wearie of crying my throte is drie mine eies fail whilest I waite for my God. 564. b 15. 5. They that hate mee without a cause are mo in nuÌber than the haires of my head they that would destroy me and are my enemies falsely are mightie so that I am constreined too restore that which I toke not 75. a 36. 10. The zeale of thine house hath eaten mee the rebukes of them that defamed thee are falne vpon me 45. b 16. 71. 20 God hath taken me vppe from the depthe of the earth 320. b. 48. 2. As for mee my feete were almost gone and my steps had welny slipt 44. b 12. 4. There are no bands in the deth of the children of God. 344. b 48. 6. Pryde compasseth the wicked as a chayne and crueltie couereth them as a garment 309. b 10. 7. Their eyes stande out for fatnesse they haue more than heart can thinke 88. b 7. 310. b 6. 723. b 14. 9. The wicked set their mouthes against heauen and their tong trotteth through the earth 795. b 39. 13. It is in vayne that I haue washed my handes in purenesse and kept my hart pure 668. b 33. 700. a 54. 17. It is too troublesome a thing to consider the ende of the wicked 313 b 59. 77. 11. I sayd it is my death then I remembred the yeares of the right hand of the Lord. 284. a 14. 20. Thy way hath ben in the sea and thy pathes in the great waters 30. The meate was yet in their throte 392. a 8. 32. The reprobate sinned still when the wrath of God came vpon them 392. a 9. 39. God remembreth that we are flesh and as a wind that passeth and returneth not again 140. a â8 566. a â3 71. From thence where Dauid followed the Ewes with yong God brought him to feede his people laacob and Israell his heritage 30. a 61. 7â 5. Howe long Lord wilt thou be angrie for euer shall thy Iealousie burne like fire 138. b 36. 80. 4. O God cause thy face too shine and we shall be saued 796. b 15 8. Lorde cause thy face too shine vpon vs and wee shall bee deliuered 796. b 16. 81. 3. God letteth the wicked goe aecording too the presumption of their harts and walke in their counsels 257. a 47. 82. 1. God standeth in the assemblie of gods and iudgeth among the Gods. 17. a 29. 6. You are Gods and ye are al the children of the most high 61. b 10. 88. 4. Blowe the trumpet in the newe moone in the solemnitie and on the day of our feast 114. b 12. 89. 33. God wil visit the sinnes of his with a rod. 361. a 14. 90. 3. God turneth man too destruction againe thou sayest returne ye sonnes of men 277. a 7. 504. b 56. 4. A thousand yeares in thy fight are as yesterday 157. b 53. 11. VVho knoweth the power of thy wrath for according to thy fear is thine anger 643. a 27. 12. Teach vs rightly to nuÌber our dayes that we may apply our hartes vnto wisdome 83. a 4. 20. O Lord cause thy face to shine and we shall be saued 796. b 15. 91 4. The faithfull are sure vnder the wings of the Lord. 395. a 10. 11. Hee shall giue his Angelles charge ouer thee to keepe thee in all thy wayes 16. a 51. 12. The Angelles shall beare thee in their handes that thou hurte nor thy foote againste a stone 108. b 47. 277. a 7. 359. b 44. 15. Hee shall call vpon me and I will heare him 413. b 29. 92. 8. O Lord howe glorious are thy workes and thy thoughtes are verie deepe 766. a 14. 13. The rightuous shall florishe like a palme tree 350. a 18. 94. 7. The wicked say the Lorde shal not see neyther will the God of Iacob regard it 678. b 56. 11. The Lorde knoweth that the thoughts of men are euill 695. b 25. 19. VVhen I had many thoughts in my selfe thy comforts haue reioyced my soule 303. b 6. 95. 1. Come let vs reioyce vnto the Lord let vs sing aloud vnto the rock of our saluation 155. b 34. 6. Come let vs worship and fall downe and kneele before the Lord. 155. b 35. 7. The Lord is our God and we are the people of his pasture 285. b. 60. 8. Harden not your hearts as in Meribah and as in the day of Massah in the wildernesse 50. b 48. 97. 5. The mountaines melted like wax at the presence of the Lord. 173. b 58. 100. 3. God hath made vs and not we 746. a 12. 102. 17. God shall build vp Sion 388. b 38. 27. 28. 29. The earth and the heauens shall perish ⪠but thou shalt endure all shall waxe olde as dooth a garment as a vesture shalte thou change them and they shal be changed But thou art for euer thy yeears shall neuer haue end The children of thy seruantes shall continue and their seede shal be established before thee 84 ⪠b 17. 103. 4. The Lorde redeemeth the life from the graue and crouneth vs with mercie and compassion 74. a 6. 14. God knoweth that we be but dust ⪠140. a. 28. 20. Praise the Lord ye his Angels that excell in strength that doe his commaundement in obeying the voice of his word 17. a 5. 104. 1. 3. God is clothed with glorie and honor which layeth the beames of his chambers in the waters and maketh the thicke cloudes his chariot walketh vpon the wings of the winde 735. a 55 795. a 53. 4. God maketh the windes his messaÌgers and a flaming fire his ministers 29. b 40. 12 VVhen the sunne riseth they retire and couch in their dennes 776 a 17. 13. Then goeth man forth to his worke and too his labour vatill the euening 344. a 58. 14. God causeth grasse to growe for the cattell and herbe for the vse of maÌ that he may bring forth bread out of the earth 344. a 14. 15. God causeth wine too growe which reioyceth the heart of man 509. b 57. 19. God made the Moone for certaine seasons the Sunne knoweth his going downe 344. a 38. 20. God hath made the darknes 344. a 38. 24. O Lord howe manifold are thy workes in wisdome hast thou made them al the earth is full of thy riches 95. b 4. 26. The ships runne in the Sea
things in the world is a blaspheming of God. 666. b 6. All that Grudge or pleade againste god shal be confounded 680. b 40 Looke more in Impaciencie Ground The false Ground that Iobes friends tooke in reprouing him 522. a 6. H. Hande It is not possible to withstand or escape the Hande of God. 770. b 10. Iob sheweth that when we be helde vp by the Hand of God we haue as it were a strong corde to holde by 559. a 38. The faithfull that are pressed by the Hand of God haue a terrible anguish 564. a 60. There is no other safety for vs but the hope of succour at Gods hand 561. a 50. Happie Mans Happinesse is not to be enclosed within this present lyfe 504. b 41. The faithfull are more Happy in aduersity then the faithlesse in prossperity 510. b 19. Happinesse A difference betweene the Happines of the Children of God and the children of this world 448. a 13. How we shal Iudge man to be Happy 510. b 55. Hart. VVhat this woord Harte importeth 223. b 10. The stubburnesse and hardnesse of mans Hart. 288. b 43. Hart burning 73. b 42. Heauen How the Heauens are not cleane before God. 299. a 41. Gods mighty power and wisedome vttred in the creation of the Heauens and in the order of the Skyes prouoke vs to praise him 760. b 15. Hayle The ingendring of Hayle 770. a 21. VVhy Hayle is engendred in the aire 734. b 13. Heauinesse t is good reason Cod should cast vs into heauinesse seeing we abuse his benefites so shamefully 568. b 55. Hell. VVhat is ment by Christes going dovvn into Hell. 566. b 57. Helpe Men can not liue vvithout many Helpes 782. b 5. All the Helpes and sustenaunces of Manslyfe do come of Gods meer prouidence 782. b 9. It is onely Gods office too Helpe the distressed and to disappoint the wicked of their purposes 95. a 17. b 13. 99. b 30. VVe can not conceaue after what manner GOD helpeth vs. 563. a 22. If God giueth vs vvherewith he bindeth vs out of hand to Helpe such as want 544. b 25. There is none of vs which hath not neede of anothers Helpe 544. a 60. VVhy GOD sometyme delayeth his Helpe though we pray vnto hym 357. b 60. VVe must iudge of God hys Helpe according to euery momente of time 562. b 52. How Gods assistance or Helpe is too be measured 111. a 27. VVhy GOD Helpeth vs not at our need 703. a b 704. a b 705. a b 706 a b 707. a b 708 a b. VVhat vvayes God vsed to Helpe the oppressed 98. b 45. Of Hearing and Harkening Men must first Hearken before they speake and learne beefore they reach 696. b 21. VVe must giue eare to the godly and learned and Heare them 540. a 16. VVee must not thinke it straunge though God trye our faith by not seeming to Heare vs. 563. b 17. The cause why a godly man can not be receiued and heard 540. a 4. It is a despising of the Spirit of God when vve vouchsafe not to Heare a mau that may profit vs. 540. a 35 Heresies The cause of Heresies and erroures 532. a 14. Hypocrisie Hipocrisie described 4. a 54. Hipocrisie cannot be hid from Gods eye 149. a 50. 183. b 21. Hipocrisie must be shunned 101 a 2. Hipocrites haue forgotten God. 159. b 32. VVho be Hipocrites of harte 722. a 45. Meennes foolishe Hipocrisie in cloking their sinnes before God and their lothnes to haue them rebuked 679. a 50. Our lyfe shall neuer be vvell ruled so long as there is any fainednesse or Hipocrisie in vs. 813. a 48. Hipocrisie and pride keepe vs from humbling our selues before God and from confessing our faultes before men 656. a 23. Adam the first beginner of Hipocrisie 585. a 40. Hipocrites can praise God in prosperity 21. a 52. 22. a 5. Of Hipocrites 315. a 38. Hipocrites grudge against God in aduersity 21. a 53. 22. a 10. A marke to know Hipocrites by 71. a 20. Histories GODS vvil is that wee exercise ourselues in Histories 375. a 54. Iobes Historie was a thing done in deed and not deuised for instruction only 3. a 6. To vvhat intent the History of Iob was written 1. a 15. 2. b 14. 53. 28. b 10. Holynesse Holynesse beginneth within vs. 3. b 35. True Holynesse described 20. a 25. A paterne of all Holynesse 556. b 22. The vertue of Holywater 48. a 30. Honour Of giuing titles of Honor vnto men 626. a 18. VVho ought to be honored and honorable among vs. 89. b 27. The meane to attain to true honour praise or glory 630. a 40. VVhy God aduaunceth men to Honor and their duty 630. a 12. It is a naturall thinge for such as haue beene in Honour to be vnable to beare their owne defacing a 13. The free maintaining of Gods truth is no impeachment of any mans Honor. 627. b 2. Such as honour and reuerence the vvicked ar to be abhorred as dogs 78. b 50. The right Honouring of God what it is and vvherein it consisteeth and hovve it is too bee done 71. a 33. 116. a 45. 710. b7 The Honour that GOD requireth consisteth not in Ceremonies 175. b 23. He Honoureth God that imbraceth his promise 111. a 41. Looke more in Seruice and woorshippe Hope Hope of a better lyfe 59. b 30. Of Hope for hereafter 102. a 23. Hope ought to continue to the end 284. b 37. VVe ought to Hope in God beyond Hope 368. b 33. The cause why we bee so easely driuen our of the right way is want of Hope 710. b 35. Horses A proofe of Gods mighty power in the nature of Horses 785. b 5. GODS goodnesse sheweth it selfe in that Horses are tamed and subdewed to our seruice 786. a 5. House VVe must not builde ourselues houses by guile but according to the goods that God hath giuen vs. 515 b 50. Humility or Lowlynesse VVhat true Humility or Lovvlynesse is 596. a 7. Humility the mother and roote of all vertue 411. a 51. Humility or Lovvlvnesse is a moste acceptable Sacrifice to GOD. 596. a 1. God vvill admit no counterfet Humility 793. b 4. The Papistes Humility 238. b 9. 793. b 8. An exhortation to Humility and repentance 709. b 12. Meanes to bring men to Humilitie 92. b 34. 93. b 10. 779. a 23. 780. b 31. 781. a b 782. a b 783. a b 784 a b 785. a b 795. a 30. 796. a b 797. a b 798. a b 799. a b 800. a b 801. a b 802. a b 803. a b. Hyde and Hyding Our Hydinge of our faultes from the worlde shall not auaile vs before God 689. a 23. VVee must take heede that in condemning other men vve hide not our owne faults 542. a 20. Though God hide himself from his seruants at the first yet hee neuer forgetteth them 564. a 44. There is no Hiding of our selues froÌ God for all things must come to accompt before him 678. b 45. Hynde The
streine namely that as often and whensoeuer wee thinke vpon the goodes of this worlde wee must alwayes beare in mynd that we hold them all of god And vpon what condition Not in feesimple so as he should pretend no more title to them nor bee maister of them any more but vpon condition that if it please him to put them intoo oure handes hee may also plucke them from vs when hee thinkes good Let vs vnderstand then that wee be so much the more bound to him when he causeth vs to enioy some benefite of his for a daye or a moneth or for some space of time and that we must not thinke it strange if he bereaue vs of them afterward but haue recourse to the said knowledge which I haue spoken of namely that God dothe euermore holde such a superioritie ouer vs as hee may dispose of hys owne as hee lysteth hymselfe If it bee lawfull for mortall menne too dispose of their goodes as they liste themselues ought wee not to graunt it much more to the lyuing God Seeing then that God ought to haue this maistership not onely ouer the thinges that wee possesse but also ouer oure owne persons and ouer our chyldren let vs humble oure selues afore him to submit oure selues wholly to his holy will without gainsaying Yea but for all that there are verye fewe that yeelde so muche honor vnto god True it is that all men will easily saye how it is God that hath gyuen them all that they possesse but what for that They chalendge all too them selues and vaunte them selues as it were in spyte of him And what is that I praye you is it anye better than flatte mockerie Yea verelye it is too grosse an hypocrisie when after wee haue protested to hold all things of God yet notwithstanding wee meane nothing lesse than that hee shoulde haue the disposition of them or that hee shoulde chaunge anye thing but wee woulde haue him let vs alone and set vs at free libertie as if we were separated from him and exempted from his iurisdiction This is as muche as if a manne should say O I am well contented to acknowledge suche a one for my prince I wil doe mine homage and alegeance vnto him howbeit so as he enter not into my house so as hee come not too demaunde anye thing at my hande so as hee trouble mee not The worlde coulde not beare with such a vilanie and yet neuerthelesse we see howe men dallye with god And what is it that wee meane by this confession that wee holde all of him and in the meane whyle will not abyde that hee shoulde touch any thyng VVee see then how the worlde doth openly playe mockholyday with God and yet that it becommeth vs alwayes to follow that which is shewed vs here that is to wit that forasmuche as God hath gyuen vs that which we possesse he may call it backe againe and withdraw it from vs when he will. But yet that which is added byandby after namely that the name of God shoulde be blissed importeth more For heerein Iob submitteth hym selfe in suche wyse vntoo God that hee confesseth him to bee good and iuste notwithstanding that he be scourged so roughly at his hande I haue sayde that this importeth more bycause that euery man may graunt all power and soueraintie vnto God and he may say well seeing he hath gyuen hee may also take But in the meane whyle hee will not acknowledge that God dealeth iustly and by good reason for ther are many who when they bee scourged doe blame God of crueltie or of ouergreat roughnesse so as they can not reserue vnto him this right of his to withdrawe that thing which hee hath giuen them nor consider as I haue sayde afore that they possesse their goodes with condition that they maye be stripped out of them to day or to morrowe There are very fewe that haue this consideration with them to rest quietly vpon it and to confesse that there is nothing better than to submit all things to Gods Maiestie and to acknowledge that if he should let vs follow our owne sway there were no way with vs but confusion and that if hee gouerne vs according to his will all will bee to our profit and welfare Lo wherevnto it behoueth vs to come And also we see there is very muche imported in this sentence when it is sayde Blissed bee the name of the Lorde For wee must not onely picke out the words but also consider of what mynde they proceede and that they be spoken truly and vnfaynedly For howe is it possible that wee shoulde blisse the name of God if wee doe not first acknowledge him to be rightuous But hee that grudgeth against God as though he were cruell and vnkynd cursseth God bicause that as much as in him lyeth hee lifteth himselfe vp against him He that acknowledgeth not God to bee his father and himselfe to be Gods chyld ne yeldeth recorde of his goodnesse blisseth not god And why so for they that tast not of the mercie and grace that God sheweth to men when he afflicteth them must needes grynd their teeth at him and cast vp and vomit oute some poyson against him Therefore to blisse the Lordes name importeth as much as to persuade our selues that he is iust and rightfull of his owne nature and not only that but also that he is good and mercyfull Lo here howe we may blisse Gods name after the example of Iob that is by acknowledging his Iustice and vprightnesse and moreouer also his grace and fatherly goodnesse towards vs And here we see also why the text addeth for a conclusion That in al these things Iob sinned not nor charged God with anye vnreasonablenesse VVorde for worde it is thus Iob dyd not laye afore God or put vpon God any vnreasonable thing and it is a maner of speaking well worthie to bee marked VVhereof commeth it that men martyr them selues in suche wyse when God sendeth things cleane contrarie to theyr desire but for that they knowe not that God doth all by reason and that he hath iust cause to do so for had we it well printed in our hearts that all things which God dothe are grounded vpon good reason it is certaine that we woulde be ashamed to encounter him as we doe considering I saye how we knowe that he hath iust occasion to dispose of all things in such wise as we see Nowe then it is purposely sayde that Iob imputed not any vnreasonable dealing vnto God that is to saye that he imagined not God to doe any thing that was not iust and vpright Marke this for a speciall poynt But it behoueth vs to marke that in these wordes vnto God there is verye muche implyed for we consider not how horrible a matter it is to talke of Gods workes after suche sorte as wee doe If God sende vs not what so euer wee wyshe wee fall too reasonyng wyth hym and wee holde plea wyth hym Not
enemies that persecuted him why shoulde not we doo it for them whom we knowe to be the children of God Certainly we ought to follow Dauid in praying for our enemies For without we do so Christ will not auow vs to be his Disciples But it is an ouergreat leudnesse if wee haue not such pitie vpon those in whom we perceyue some signe of godlinesse and religion and which are instructed in al one doctrine with vs Therefore when they come to sue for pardon at Gods hande it becoÌmeth vs to ioyne with them in that case Behold I say what ye haue to marke when it is sayd that Iobs friendes rent their garments cast theÌselues against the ground and sprinkled dust vppon their heades Herewithall we note that although such Ceremonies bee signes of repentance yet wee must not thinke that men shal be discharged for clothing themselues in sackcloth for much weeping and for vsing suche maner of fashions as may make them seeme too haue nothing but lowlynesse and aduersitie in them but rather we must bethinke oure selues of this sentence of Ioels Rende your harts and not your garmentes whereby Ioell meeneth that it is too no purpose for men to haue great store of Ceremonies or too martyr themselues much in outwarde sight of the worlde except their hartes be broken before And what maner of Rending or breaking is it that god requireth in our harts It is that wee shoulde bee cast downe and humbled before him that when we perceiue any signes of his wrath specially when we feele the blowes of his hande alreadie we should be pacieÌt assuring our selues that all comes for our sinnes and that wee do not as many do who when they be beaten with Gods roddes chawe theyr brydles lyke mules and conceyue I wote not what a fiercenesse and bitternesse which serue to set them in a rage agaynst God notwithstanding that they make countenaunce as though they were well tamed But contrarywise as I haue sayd it behoueth our harts to be rent according to the exhortation that is made vntoo vs in the Psalme by laying our hart open before God to the ende he should know all that is within it Then let vs follow the sayd saying of the Prophet Ioell that we should not rend our garments but our hartes rather for therein will the true repentance shewe itselfe But it is impossible that our harts should be rightly rent withoute shewing of the foresayde lowelinesse by experience in confessing our sinnes too the intent to giue glory vntoo god And herein a man may see what a mockerie is in those that thinke himselues too haue done very muche when they haue graunted that they haue done amisse that they haue committed a great offence agaynst God and that they haue cast a stumblingblocke intoo the Church and yet peraduenture if a man grate vpon them but a little further and would make them to vnderstande their faults it would mkae them to say O that were totoo much and it woulde seeme vnto them that God were ouersharpe and rigorous agaynst them But in any wise we must not thinke that God receyueth vs as repentant persons except we bring him the sacrifize that is spoken of in the one and fiftith Psalme And what maner a Sacrifize is that That wee haue our heartes and mindes so distressed as wee can no more and that we be so ashamed of the committing of the sinnes where of our conscience hath remorse accuseth vs as we knowe not where to become vntill we haue found fauour in our god Thus much then as concerning this point that repentance consisteth not in ceremonies but hath hir seate in the hart of man howbeit that if she must shew hir self by signes and that if we haue a minde well dispozed wee must so appeere before men as we may not onely haue this woorde in our mouth to say we haue offended but also our harte muste speake it before our tung But when as it is sayde that Iobs friendes sate by him seuen dayes and seuen nightes it is not ment that they departed not out of that place of all that whyle but that they abode with him by the space of seuen dayes lamenting there with him and casting themselues vppon the earth and specially that they yeelded a good record of their loue towards him in abandoning all their own pleasures and commodities to bee there in sorowing with him whom they meant too comfort Lo what the summe is And therwithall it is sayd that they spake not one worde wherein wee see that whiche I haue touched heretofore namely that they were very sore troubled when they saw Gods hande so rigorous vpon Iob. For they came of sette purpose to comfort Iob and now they are dumb VVhat is the cause of it Is it for that they haue forgotten all the reasons that might serue too comfort him withall No they had a welsettled remembrance as wee shall see hereafter VVherefore is it then that they hilde their peace Bycause they were preuented by this imagination Howe now VVee tooke this man to haue beene the seruant of God and peraduenture if God had punished him wee would haue thought yet that there had bene some order to comfort him But we see that God hath forsaken him and that he hath set markes vpon him to shewe that he is a reprobate persone and that there is no more hope in him and therefore we see no meane to comfort him Thus we see the cause of their astonishment But they ought too haue had an eye to Gods promises whereby hee witnesseth vnto vs that when it seemeth vntoo vs that all is lost and past hope of recouerie for vs hee is able to sende remedie still Howbeit they did not so Hereby then we are admonished as I touched afore to pray vnto God too holde vs in that we be not moued with such compass on in the aduersities eyther of our selues or of our neighbors as to conclude that we must be past al hope of recouerie For the Diuell desires nothing more than to cause vs to make such a conclusion and too put intoo our heades that God hath cast vs off Supposest thou will hee say that God wil euer receyue thee to mercie seeing thou hast offended him so many wayes If we giue place to such temptations beholde howe we bee bereft of Gods grace and of all hys promises And therefore let vs so much the more earnestly pray God to strengthen vs in such wise as we may beate backe such assaultes of Satan that whensoeuer wee be afflicted in our owne persones or happen to see our neighbours suffer aduersitie wee may not be vtterly dismayed but rather take courage to make this conclusion very wel it is true that these afflictions are great but yet must wee stil trust in God and hope that he wil turne this aduersitie of ours to our welfare according as he maketh all things that he doth in this worlde to serue to the welfare
vs too thinke we haue but only the worde but let vs marke that which is properly belonging vnto God and which cannot be separated from his being to the ende we may magnifie him as he is worthie VVere this once well setled in vs we should no more be so much giueÌ to superstition as we be neither should we be so worldly as we be There are two vices that reigne and haue alwayes reigned in the world the one is Contempt of God that men care not at all for him but trample him vnder their feete as much as in them lieth True it is that they be not able to impeach his maiestie Neuerthelesse there is such a diuelish pride to be seene in men that in steade of worshipping God and of submitting themselues vnto him they could finde in their heart to throwe him vnder foote and too triumph ouer him and not suffer him to haue any kind of authoritie ouer them Thus see we a maladie that is ouer great outrageous and yet hath it beene in all tymes that is too saye that menne are so ouerheathenish as they knowe not the reuerence whiche they owe vntoo god The othervice is superstition whiche is that vnder the shadowe of deuotion menne gad here and there too seeke after foolishe inuentions And whereof commeth thys mischiefe Euen bycause God is not knowne rightly with that which is properly belonging vnto him for were it wel vnderstoode what his mightinesse iustice goodnesse are it is certaine that men woulde not be caryed so away For men forge to themselues vndergoddes that is too say they forge Idolles in their owne heades and assigne offices too them as though they woulde deale out the vertues that pertayne vntoo God and are in him alone or as though they woulde put him too the spoyle and euery one haue his share and bootie of him Nowe ye see why I sayde that we must be so much the more diligent to knowe God aright namely to the ende hee bee not robbed of his honour and that no man bereue him of that which is his owne and which resteth onely in him And howe may they doo that I haue alreadie brieflye tolde you howe they neede no more but onely too open theyr eyes for God vttereth himselfe after suche a sort in the order of Nature as wee are vtterly vnexcusable if wee yeelde him not that which is his And this is that whiche Eliphas sheweth heere For hee beginneth to say That Gods woorkes are great and vnable too bee searched out and that hee doth wonderfull decdes without number Here Eliphas taketh a generall sentence and afterwarde specisyeth that thing by particular examples whiche hee had spoken in a summe This therefore is as a preface as if he should in one worde foreshew what hee ment to say in this wise God doth exceeding great and incomprehensible things his doings are wonderfull and without ende VVhen we vnderstand that Gods workes are exceeding great and incomprehensible shall we not be forced to lift vp our mindes and to perceyue that wee must not disguise him nor surmize any thing of him after our naturall reason but that we must mount vp higher It is certaine that we be ledde thervnto whether we will or no. Thus then wee see what Eliphassis meaning is VVhen men looke vnto Godwarde they be not touched with suche a feare nor with such an humilitie as were requisite VVhat is the reason It is bycause they thinke not on his workes If Gods workes come in discourse euery man thinks himselfe a competent Iudge too speake his verdite vpon them yea and wee will bee bolde ynough or rather ouerbolde too controll them For if God woorke not after our fashion wee will bee full of grudging and wee will say wherefore did hee not this and why went such a matter so VVhat is the cause of suche ouerboldnesse that men are so saucie with God as to holde plea agaynst him and specially as to make themselues his Iudges It is bycause they haue not considered how great and incomprehensible his workes are But if the workes of God be incomprehensible haue wee a measure that is great ynough to declare what is in them VVhat is our witte VVhen wee haue stretched it out to the vttermost length and breadth that may be is it able too comprehende the hundreth part of Gods woorkes and of his determination whiche is so highe as all of it is hidden from vs VVe must go out of our selues if wee minde but onely to taste the wonderfull and infinite wisedome that appeareth in Gods workes Nowe if we must mount aboue all our owne wittes too get but a little taste of them what shall become of vs when wee will incloze all and when wee will knowe all that is in them too the vttermost I pray you can wee attaine therevntoo VVe see then how men are worse than mad when they be so presumptuous as too desyre to determine of Gods workes which are imcomprehensible For true it is that we cannot gage the bottome of Gods workes too comprehende the reason of them but yet God keepeth a good way too giue vs such a knowledge of them as he knoweth too bee for our behoofe And so we note that Gods workes are incomprehensible in themselues that is to say that if we wil search out all that euer is in them by parcelmeale we shall neuer be able to atteyne to the depth of them Therefore wee must bee as it were whelmed vnder the sayde greatnesse assuring our selues that if we take vpon vs too bee iudges of Gods workes we shall find wherwith to stoppe our eies bycause we cannot atteyne to the secrets that are in them Furthermore when wee shall haue proceeded in suche humilitie knowing that wee bee not competent Iudges too knowe the thing that is too high and to deepe for vs let vs pray God too giue vs the spirite of wisedome that wee may iudge aright of hys woorkes and then will hee graunt vs the grace too perceyue so much as is for our behoofe Not that wee may discouer and decypher all that is in them so as nothing shoulde bee vnknowne too vs and all shoulde fall oute after oure imagination No God will holde vs short of that so as we shall not knowe but in part but in the meane season the sayde knowledge must suffyze vs for as muche as nothing shall bee hidden from vs that is good and conuenient too our welfare And therefore let vs contente our selues herewith For otherwise what an vnthankefulnesse is it for vs too bee desirous too enter so intoo Gods secretes as to reade therein and that wee woulde not haue any thing too escape vs but are so fond and curious as to haue a desire to make him subiect to our fond braine Thus we see the two poyntes that wee haue too marke heere But if there be infinite wisedome in those workes of God which are the smallest and basest what is there in the greatest
haue kept on their way in this rightnesse soundnesse can neuer be coÌfounded True it is that to the worldward men may oppresse them with false slaunders and men may diffame them in suche wise as it shall seeme that they be the worst folke in the whole world according as we see the frowardnesse that reigneth nowadayes so as there is nother right nor indifferencie remayning VVe be come to the time wherof the prophet Esay coÌplayneth namely that right is openly oppressed and vprightnesse and truth are chaced out of the world And besides this sayeth he although the mischeef be increased and ouerfloweth his bounds more more yet hath there not bene any man that hath vttered one word to cleere these things that are so confuzed but rather it hath seemed that euery man hath had a desyre too augment the mischeef Behold at what poynt we be But as I haue sayd heeretofore yee see it is an inestimable priuiledge that wee can hold that thing for good whyche the world hateth and that when men poynt at vs wyth their finger when they spit in our faces and when they trample all reason vnder foote Although we see all this yet notwithstanding we be not abashed so as wee shoulde inclyne too any wickednesse but doo alwayes continue fast rooted and grounded in the sayde truthe whych is myghtie ynough to maynteyne vs And so folowing that which is shewed heere let vs learne to hold vs always to the word of rightuousnesse assuring our selues that God will euermore bee on our side and that his truth will bee so myghtie that in the end it will get the vpper had True it is that forsomuchas men are fugitiue and runne on so headily the truth hath not alwayes his full scope and it will seeme erewhyles to be vtterly ouerthrowne but let vs haue pacience vntill the day of the Lord do appeare as sayeth S. Paule For that is it wherevnto he calleth them mocking at the ouerweening of suche as iudge so awkly ouerthwartly and confuzedly in charging him with those reproches But sayeth he I will wayt for the day of the Lord til God at length discouer the false slaunders wherwith I haue bin charged For wheÌ that day sayeth he beginneth to appeare theÌ must ryghtfulnesse come abrode then must slaunderers bee conuicted and then must all things turne to their confusion Now if God euen in our whole lyfe graunt vs the grace too get the vpper hand of all maliciouse persones that go about to trample vs vnder foote when we shall haue walked vnfeynedly in truthe much more shall wee haue that preheminence when the cace concerneth fayth and the seruice of God the doctrine of saluation that is to wit God will giue vs such so stedfast a constancie that when the diuell shall haue bent all his force against vs he shall gayne nothing at our haÌds according also as we haue a promis therof VVherof is it long then that we bee no stedfaster now adayes seeyng the troubles that are in the world whereof commeth it that wee see so many men giue themselues too naughtinesse Euen bicause they haue not this said rightnesse and bycause they bee not fensed against the manifold assaults whiche Satan bendeth agaynst them Verely there are some of a good minde if a man warne them they receyue chastizement quietly if no man trouble them it is well they will hurt no man neyther will they gyue any cause of offence But if they once see that iniquitie hath full scope and that if a man meene too liue simplely and vprightly hee shall bee pricked on the one syde and punched on the other then he starteth asyde and boweth wyth al wyndes And whereof commeth such inconstancie It is bycause they haue not the rightnesse that is spoken of heere well rooted in their harts Behold I say what is the cause why wee see so many wauering men who are not sure of the truthe of the Gospell insomuch that they be but as wethercockes that turne wyth euery wynd or as reedes that bow euery way And why is that Euen bycause they neuer knew the power of Gods woord and his truthe For it is certayne that the truth is so strong as the diuell may well assayle vs and woorke vs all the trouble that he can deuise but yet howsoeuer the world go wee shall holde our owne and wee shall abide stedfast in our state VVhat is too bee done then Let vs pray God to make vs feele the power of his word whereof mention is made here that is to wit how it is an inuincible fortresse that we may knowe the same by experience and in very deede wee be too blame if wee doo it not And let vs not say as many ignorant persons saye I knowe not on what syde to turne me for I see contrarieties in mennes opinions one sayes this and another sayes that True it is that there are dyuers opinions but so must our fayth be tried and God suffereth it according also as Sainct Paule sayeth that there must be heresies to the intent that such as are of God may be knowne by hauing this the constancie of cleauing continually vnto Gods truth neuer to be turned from the same Then if it be alledged that there are many incounters and disputations it is true but is that as muche to say as oure faith must therefore bee shaken for wherein shall the stedfastnesse of this ryghtnesse shewe it selfe that is too say how shall a man knowe that the truthe is so strong or where shall the power thereof shewe it selfe but in vs Like as in verye deede when it is sayde that Goddes woord indureth for euer it is not ment that it is alwayes but in heauen only but that it is also in the harts of the faythfull according as sainct Peter sheweth vs that although wee bee tossed with many stormes and tempests in this world yet shall our fayth neuer be shaken downe So then it is certayne that Gods truthe is myghtye ynough too withstand all assaultes according as it is sayde the victory that ouercommeth the world is this namely euen your faythe as Sainct Iohn sayes in his canonicall epistle And so are wee desyrous too profite well in the Gospell and in the schoole of God Then let vs learne not only too take and too followe that whiche is good but also too answer therevnto in such wise as wee maye protest I will doo such a thing not only bycause I hope too bring it too passe but also bycause God wyll gyue mee strength too withstande the temptations whych the diuell shall prepare against mee so as I shall neuer fayle whatsoeuer betyde And where as it is sayd whiche is the faultfinder among you that can find fault with any thing it is too shewe that the enemies of God may well practyze and well vse craftie conueyances and naughtinesse but they shall neuer obteyne too suppresse the truthe Not that they shall not streyne themselues
And yet notwithstanding in the mean while men make countenance as though they sawe no such thing and would fayne couer the leawdnesse which is too too apparant and notoriouse It is euen like as if a man had cast vp a handfull of ashes to darken the sunne should say that the day were at an end The things are knowne as well as may be and yet do men stil aske what is it And which worse is as I said the same is seene euen in the seate of iustice On the other side it is to be seene how the diuell possesseth al. The Temples of God which ought to be dedicated to the seruing and worshipping of God purely as he commandeth are stuffed with ydolles so as there is nothing but corruption and caneldirt wherwith to send silly soules to destruction In effect wee see that in all the life of man there is nothing but disguising of things so as there is no more tidings to be hearde of the sayd soundnesse and vprightnesse whereof wee haue spoken And heerewithall we haue to marke thys saying That the words of an afflicted person or of a despised person passe away into the winde For ye see howe the cause why men auaunce them selues against God is for that they set too much by themselues and thinke there is no wisedome but in their owne brayne Truly in all the affaires that men haue euery man seekes his own auayles And therefore when a naughtipacke woulde eschue the punishment that he hath deserued he wil by and by haue his faire flatteries and gloses at hand to the intent it shuld not be knowne howe the cace standeth whither it bee a money matter or any other thing Behold how men corrupt the truth and turne it into a lie for their owne aduauntage sake But if the case concerne the doctrine of faith and the Gospell what else is the cause of so manye countersayings and that we see so many Sophisters come now adayes to mocke God flatly with their sophisticall suttleties but the pride that is in those which thinke theÌselues to haue witte ynough to winne their spurres and to reason Pro con as they terme it that is to reason of and on or too fro on both sides No doubt but Gods spirite ment too taunt here this pride and presumtuousnesse too the ende that if we purpose to keepe our selues from being enimies to God in fighting against his truth we shoulde shake off this ouerweening and not despise oure neighbours to tread them vnder feete but rather be contented to be taught euen by a little childe if God shall haue opened more vnto him than vntoo vs according as Sainct Paule sheweth that such as haue the spirit of prophecie although god haue giuen them the grace to teach others must notwithstanding not disdayne to giue place too any other vntoo whome God shall haue giuen more knowledge than to them Yee see then what we haue too marke in this streyne And finally Iob concludeth that those which pretended to be his friendes do nothing else but dig a pit for such a man to stumble into as ought too bee hilde vp and that they seeke nothing but too winde the fatherlesse Hee vseth this manner of similitude bycause a fatherlesse childe hath no meane to defend himself but is left as it wer to the spoile So Iob as one whom God scourgeth to the vttermost sheweth vs that we shal not scape Gods hand and vengeance except we laboure to succoure such as are miserable that is to say suche as are worthy of pitie and compassion as was sayde yesterday Lo what we haue to marke in the first place But in conclusion hee exhorteth them too turne againe and then saith hee there shal be none iniquitie Turn yee agayne saith he once ageyne And my righteousnesse shall appeare in this behalfe Iob in exhorting theÌ sheweth well with what mind we must find fault with the euill and condemne it that is to witte to bring men backe againe if it be possible to atteyne to it Therfore let vs thinke vpon it to the intent that such as will take warning may not perishe in their sinnes but rather that being sorie for theÌ and ashamed that they haue offended God they maye retourne vnto him with a greater affection True it is that when we find that such as haue offended God are not touched with the feeling of his iustice of his vengeance insomuch that if a man manace them he shall win nothing at their hands it behoueth them too bee touched too the quicke to make them abashed if hee purpose to bring theÌ to repentance But howsoeuer the cace stand we must alwayes shoote at this marke which is shewed vs heere that is to witte to drawe them backe according to the manner that Iob vseth in this proceeding here And as touching that he sayth Turne ye againe and there shall be none iniquitie true it is that a man may expound this streyn as if he sayd There shall be no more iniquitie in you But there is more reason too saye Retourne ye and there shall bee no more iniquitie Turne ye agayne and my righteousnesse shall be knowen heere as if Iob shoulde saye what hath bin the cause that you haue hitherto condemned me as a man whome God had cast away so as to your seeming I shuld be the worst man in the worlde what is the cause why I haue cryed out in my selfe and haue not bin herd at your hands It is for that you haue turned your backs to al reason and therefore turne yee agayne and my righteousnesse will be apparant This wil be the better vnderstood when I shall haue applied it to our instruction First and formost we be put in mind heere that whensoeuer wee condemne the good and allow the euill that commeth of our owne meere default so as we cannot say behold I haue bin deceyued and I wist not what the matter ment Let vs not alledge this nor that For it is certaine that we shall alwayes be found blameworthy if wee condemne that which is good and allowe the euill and God conuicteth vs inasmuch as he declareth that we haue not voutsaued to open our eyes and to see what hee sheweth vs Do men then followe lies in sted of truth Are they so blind that they know not what is good It is bycause they haue turned their backs vpon God and for that there is in them some maliciousnesse some hypocrisie or some carelesnesse Then if God suffer vs to haue our eyes so seeled vp as we cannot discerne betwene good and euill it is bycause we haue not had so good regard vnto God as becommeth vs when he was redy to teach vs familiarly ynough Marke this for a speciall poynt But whensoeuer we bee so caried away as wee haue not the spirite of wise dome but do euen allow of the euill yea and cherish it the remedy is for vs to returne and that we be not wilfully
euen till he haue taken vs vp into his heauenly glorie to continue with him for euer And now let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him that wheras we prouoke his wrath so many wayes he wil not suffer vs too continue stubborne in oure vices and plunged in our owne filthinesse but that hee will drawe vs out and make vs cleane yea and that in the meane while he will so moderate his roddes as we may not bee vtterly past hope but may comfort our selues in that hee hath promised to be our God and to assist vs to the end and therevpon returne vnto him knowing that it is his office to chaunge the world to better and therefore pray vnto him too increase his graces in vs that wee may alwaies fashion our selues more and more like vnto oure Lorde Iesus Christ and that in the meane time he will so gouerne vs by his holy spirite as wee may no more prouoke his wrath against vs as wee haue done hitherto but rather that by his making of vs to feele his sweete fatherly hand we may euer haue so much the greater occasion to magnifie glorifie him in all our life That it may please him to grauÌt this grace not onely to vs but also to all nations of the earth bringing back all poore ignorant soules from the miserable bondage of errour c. The .xxx. Sermon which is the first vpon the eight Chapter 1 BAldad the Suite ansvvered and sayde 2 Hovvelong vvilt thou holde suche talke the vvoordes of thy mouthe are as a vehement vvinde 3 VVill God peruert Iustice vvill the Almightie deface the right 4 Thy Sonnes haue sinned and he hath made them come to the place of their misdeedes 5 But if thou returne to God betimes and pray to the almightie 6 If thou bee pure and right hee vvill avvake vnto thee and make the tent of thy rightuousnesse peaceable THe better to profite our selues by that whiche is conteyned in this present Chapter we muste beare in mind what we haue declared afore that is to wit that Iobs freends vndertaking an euill case haue notwithstanding good arguments good reasons True it is that they misapply theÌ neuerthelesse the doctrine is in it selfe both holy profitable So if we take the things generally that are spoken here wee shall finde good sentences And in very deede ye shall see that the principall matter that Baldad pretendeth is to maynteyne that God is rightuous in punishing men and that there is no cause to finde faulte with him And without question all this doctrine is not only good but also one of the chiefe articles of our fayth There is none other faulte in it but that Baldad will needes apply it to the persone of Iob. For as wee haue seene heeretofore the intent of that holie man was not too blame God nor too lifte vp himselfe agaynst him but hee maketh his moane that the miserie whiche hee had indured was to grieuous and heauie for him considering his feeblenesse yet for all that he ceasseth not to glorifie God still And so lette vs marke that Baldad had an euill cace but yet in the meane while that which he setteth downe here is good and rightuous it behoueth vs to receyue it bycause it is fitte for our edification Like as when he sayeth that such as pleade after that sorte against God do turmoyle themselues like the winde in the ayre True it is that we must leaue the persone of Iob as I sayde afore and take the thing generally that is contayned here VVe heare how the wicked and vnbeleeuers do spew out their blasphemies in rayling at Gods Iustice and it seemeth that they should thunder and lighten But what All their woordes are but winde and they washe away and they can not reache so high with them as the maiesty of God sheweth it selfe therein And so in this sentence wee haue to marke firste that when we heare these blasphemies against God we must not be dismayed therefore so as we should not alwayes glorifie god For he coÌtinueth whole and sounde as hee was and men cannot abate his maiestie though they rayle at it with full mouthe all is but winde and vanitie Thus much coÌcerning the first poynt As touching the seconde let euery of vs learne to speake of God soberly and with all reuerence and humblenesse so as wee caste not foorth suche a winde as is mencioned here For although wee be not able to preiudice God by any maner of meanes yet will not hee fayle to take vengeance of them that indeuer too lifte vp themselues after that sort agaynst him by casting for the proude and presumptuous woordes VVhat is to be doone then If wee haue once settled that thing in our hartes which the holy Scripture teacheth vs the same will hold vs in true stedfastnesse And afterward when wee speake after the measure of our fayth wee shall not onely caste foorth goodly blastes but God shall be exalted and magnified in all our talke But now lette vs come to that which is set downe heere for the principall VVill God peruert Iudgement and right will the Almightie ouerthrowe Iustice Here wee bee put in mind to yeeld God the honor of beeing the fountaine of all equitie and right and that it is impossible that hee shoulde do any thing that is not good and rightfull Some can well finde in their hartes to graunt that God is Almighty but in the meane while they acknowledge him not to bee rightuous as they ought to do For the one of them must not be separated from the other VVe muste not imagine that there are things in God whiche can bee deuided one from another True it is that it behooueth vs too put a difference betweene the wisedome and the goodnesse and the Iustice and the almightinesse of God but yet notwithstanding in respect that hee is God all these things must needs be in him at once and they must be as it were himselfe or his very beeing Then let vs beware that were surmyze not a lawelesse power in God as if he gouerned the world like a Tyrant and vsed excesse or crueltie But lette vs vnderstande whereas he hath all things in his hande and is of endlesse power and doth all things yet notwithstanding hee ceasseth not to bee rightuous It is true that this rightuousnesse of God is partly hidde from vs so as wee comprehende it not but yet neuerthelesse it is of his mightinesse also and for proofe thereof are we able to measure it by our with and vnderstanding It is certayne that wee cannot And therefore when we heare speaking of Gods rightuousnesse and Iustice let vs marke that although the same bee not fully knowne and manifest vnto vs yet wee must honor and reuerence it It is sayde that his deuices are a bottomlesse pit and that he dwelleth in vnapprochable light so as we cannot reache so high
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 staÌdeth vs in haÌd 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
I should say I cannot suppose that God doth heare me when he shal haue answered me for I haue an eye to this present affliction wherewith I am so wholly possessed as nothing may assuage my grief This is it that I haue touched already namely that the woundes which God maketh when he sheweth himself as our enemie wheÌ he cyteth vs to iudgement we see nothing but an angry couÌtenance are very sensible Therfore wheÌ we come to that poynt it is certaine that we bee so ouerwhelmed with sorrow as nothing may coÌfort vs nor giue vs pacientnesse Now we see what Iobs meening is that is to wit that for that present time Gods wrath the feeling that he had therof bereft him of al mean of coÌforting himselfe and of all harkning to the declaration that could be made to him to comfort him withall But we must alwayes beare in minde what hath bin declared heretofore that is to wit that God neuer sheweth himselfe so angrie towardes his owne but that he maketh them to feele hys goodnesse in some wise or other howbeeit not so as they alwayes perceiue it And it is a thing not easie to comprehend that this should be so Neuerthelesse it behoueth vs to wayt for it if we wil be Gods children but yet we shall haue much ado to perceiue it but by practise Some poore maÌ being assaulted with these teÌptations shall perchanc I say how is it doth God regard me No for beholde pine away I cal vpon him and yet I find no coÌfort and therfore it is a signe that he hath shaken me off Afterward his sinnes come to his remembrance the Diuel stirreth vp store of such stuffe as are horrible Thus ye see a poore creature that is vtterly ouerwhelmed VVhen this is past then coÌmeth God to make al whole again the conscience that was so tormented afore becoÌmeth quiet loke where was nothing but darkenesse before there doeth he nowe shine there sheweth he a swete amiable couÌtenance after the maner of fayre weather That is to wit though the partie were in such temptations for a time did God suffer his fayth to perish and to be vtterly disfeated No it is impossible for fayth is an vncorruptible seede in oure soules Howbeeit as I haue sayd alreadie as in respect of mans whole naturall wit and reason we must needes be as blind vntill God shew vs his fauor And it behoueth vs to marke wel these wordes when Iob sayth that God smyteth him with a whirlewind for his intent is too vtter an extraordinarie maner of dealing It is not as though God layd vpon me with a cudgell or as though he had giuen mee a stripe with a swoorde But he hath afrighted me sayeth he as if hee had cast downe some thunderbolte or some whirlwinde vpon mee The blowes that wee receyue heere bylowe are not alwayes so deadly but if thunder light vpon vs from heauen wee bee but deade men Iob therfore meeneth that the wounds which he hath receiued are as if he were sunken into the bottoÌlesse deepes And why For sayeth he lightning and whirlwinde are falne vpon me froÌ heauen And this is worth the noting For it is one of Satans policies to driue vs to despayre by bearing vs in hand that God haÌdleth vs with vnaccustomed rigour for Satan will tell vs in our eare what meenest thou It is true that God chastizeth sinners and afterwarde pitieth them God visiteth his owne whom he loueth but that is after a fatherly maner and he alwayes moderateth his rigour But as for thee doth he haÌdle thee so He thundreth agaynst thee and howe canst thou perswade thy selfe then that he will shewe thee mercie It is impossible Now then when the Diuell beares vs in hand that God vseth an accustomed rigour agaynst vs he maketh vs to conclude that wee shall thenceforth haue no more recourse vntoo him nor must not trust any more that euer he will receyue vs to fauour So much the more then behoueth it vs to marke this text wherein Iob sayth that he was smitten with a whirlewinde Nowe if he haue passed that way and yet for all that wee see that God did succour him neuerthelesse Let vs wayte for the like in our selues And furthermore let vs marke well how Iob speaketh heere according to his affliction hee was not senselesse God then not onely thundred vpon him but also gaue him the knowledge to feele that God thundered It had beene ynough to haue ouerwhelmed him but in the meane season hee had a secrete remedie as I haue sayde Therefore let vs hope for the like As concerning that he addeth that God hath giuen him many wounds without cause it seemeth very rude geere For that God should tormeÌt men after a sort without cause it is not onely simple vniustice but such a crueltie as he were not to bee taken any more for iudge of the worlde but rather for a tyrant It seemeth that Iob blasphemeth God here in saying that hee was smitten and wounded withoute cause But if we remember what hath bene sayd we shall know his meening and what hee speaketh For the holy Ghost hath guyded and gouerned him in his tung to the intent that we shoulde haue an instruction that might bee much to our profite Iob then first sayeth here according to his naturall vnderstanding that God smiteth him without cause And afterwarde moreouer let vs marke that these wordes without cause haue respect to the apparant opeÌ knowledge of men I haue told you heretofore that Gods Iustice is knowne two wayes For sometimes God punisheth the sinnes that are notorious to the worldwarde Ye see that God chastizeth such a one And why for men haue knowne him a shameful whoremaster full of silthinesse dishonestie men haue knowne him to be a blasphemer and swearer men haue knowne him for a drunkard ryotter men haue knowne him to be giuen to raking to extortion and to all vnfaithfulnesse VVell when God executeth his iustice vpon such a one there is no man but he seeth it beholde God is a iudge when he suffereth not crimes to scape vnpunished Also Gods iustice is knowne in his secrete iudgements when wee see God smite and torment such folke as had no notable faults in them but rather they had some vertues in them Ye shall see sometimes that a whole Citie or a whole Countrie is put to hauocke yee see all is put to the fire and swoorde yea euen the little babes in whom was nothing too bee seene but innocencie VVell yee see things that too our seeming are straunge In this cace we must glorifie God yea euen though the reason thereof bee not open vntoo vs God will not shewe vs at the first day why he suffereth and ordeyneth such things May wee dispute with him and aske why he doth it or demaunde the reason of it Yee see then what Iob ment by these wordes without cause his meening was not that
God as in respect of himselfe did punish men without cause For as I haue sayde afore that were an vniuste Tyrannie But hee taketh these woordes without cause in respect of that whiche we perceyue And herein it is included that wee must reuerence Gods iustice Although it be hidden and ouercast with darke and thicke cloudes yet must wee beleeue that there is nothing but right and indifferencie in it And although that to the seeming of our naturall reason wee finde no iustice in God but rather that his iustice is as it were transformed into vnrightuousnesse yet must we glorifie him neuerthelesse Thus yee see what Iob ment by saying that hee was wounded without cause that is to wit as if a man shoulde haue demaunded of him knowest thou any euident cause in thy selfe why God punisheth thee I see none For Iob was handled after a very straunge fashion VVee haue seene howe hee was as it were a mirrour of a castaway and howe it might seeme that God was minded too vtter all his anger and wrath agaynst him Iob therefore sawe not too what ende God did this there was no reason in it as too his knowledge That is true for hee speaketh not in hypocrisie And in deede God did it not in that respect he punished not Iob as who shoulde say hee was a wicked man and therefore ought to be punished more than other men VVherefore did he it then It is bycause the Diuell accuseth him that he had neither vprightnesse nor soundnesse in him and God ment that he should come to the trial and that men should knowe what ⪠a one he is Gods intent then was not to punish Iobs sinnes in like measure as he had offended For in the meane while he spared many ⪠wicked men and dealt not so roughly with them And so we see now that Iob blasphemeth not at all when he sayth that god woundeth him without cause for as muche as the woorde is ment simply as he speaketh it that is to wit that he knew not any speciall cause why God punisheth him so according as of truth he knew none But out of all doubt if God should vse all the rigour that were possible agaynst a man that were like the Angels of Heauen and walked in all soundnesse and perfection I say if God should vtter all his rigour agaynst him yet shoulde hee be iust and rightuous still Yea verely and yet were that without cause True it is that if we take counsel of our own braine if we discusse the cace as it commeth too our owne fleshly vnderstanding wee shall say it is without cause But without any inquisition or without running a heade it behoueth vs to conclude that forasmuch as God is rightuous he knoweth why he doth it VVee see no cause but yet must we glorifie him Lo in what plight Iob was And he addeth That God giueth him not respite too take breath but feedeth him with bitternesse Here Iob sheweth that besides that his miserie is great and excessiue it doth also holde on still and the chiefe piece of his temptation is that God feedeth him with bitternesse that is too say that he filleth him in such wise with anguish as he cannot finde so much as one little scrappe of his goodnesse too refresh him with that he may take courage And here ye see yet better howe God doth now and then cast his seruants euen to the bottom of their graue And it is a thing that we ought too marke well For there is not that man of vs which shall not finde himselfe sore combered when God turneth his backe vpon vs or if we perceyue him to haue a terrible countenance so as he shewe himselfe to be as it were angry with vs For then alas euen the boldest and most aduenterous are so quayled as they see nothing but death before their eyes Howe shall wee doo then who are yet so weake and feeble So muche the more therefore doth it stande vs in hande too marke well these textes that is to wit that when God not onely hath giuen poore creatures some signe of his anger but also holdeth them locked vp there so that when they woulde take winde and drawe their breath in hope to haue some little smack of his fauour to alay their grieses withal God commeth on still to increase the miserie Seeing that Iob hath bin in such extremitie why should not we be so to ⪠Therefore whensoeuer we be in any meane aduersitie let vs prepare our selues to receyue grieuouser when it pleaseth God to sende them vntill that he haue remedied all our miseries Thus ye see what we haue to mark vpoÌ this text But Iob bewrayeth himselfe more openly anon after in saying If ye speake of strength who is like vnto God If the matter must come too iustice who is he that can summon him Or who can find any matter that we hold plea with him as if we stoode vpon euen grounde with him There is none at all I conclude then sayth he that God consumeth the righteous and the vnrighteous all togither There are two wayes for vs to recouer our right when men shal haue taken ought from vs that is ours for wee go about it either by force or by way of iustice Princes mainteyne theyr quarelles with bloudshedde and priuate persones woulde do as much if they might be suffered Alwayes they woulde begin by way of deedes and hardly can they withhold them selues from it what punnishment so euer be prepared for them And there is also the ordinarie meanes of Iustice Iob taketh both these things here as if he shold say True it is that I find my self tormented with extremitie and yet notwithstanding howe shall I withstand my God For if I fall to violence what shall I gaine by it I am no egall match for him If I go to it by waye of Iustice will he receyue me who shall take vpon him as Iudge or vmper betwixt vs whereat shall I beginne my plea To be short I see that God consumeth both the righteous and the wicked This talke seemeth yet more straunge than that which we haue set downe howbeeit if wee looke well into it we may after a sort make them both one which thing will be verie good and very fit to serue our turne VVhereas Iob sayeth there is none that can match God in strength nor that can holde plea with him in law bicause he will not be so much at comaundement he meeneth not hereby to impute vnto God such a lawlesse power as to do what he listeth and to deale vniustly True it is that we ought to aske none other reason at Gods hand than his own good will but yet therwithall we must hold it for a certaintie that Gods will cannot be otherwise than iust rightfull no though we see it not to be so but rather the flat eoÌtrarie Here then Iob taketh his ground vpoÌ that which I haue discoursed afore that is to wit
mens mynds and make them astonished at it ought not God to be magnified therein what difference is there betweene the originall of a man and the making of a cheeze For wee see that of milke after it is set togither and curded folke make cheeze But who can say that a liuing creature a creature that beareth the image of God in it a creature that is so well framed shall proceede of that which is the groundworke in the begetting of men Forsomuch then as there seemeth to bee no likelyhode that a man should bee formed out of mannes âeede so much the more is it too be seene that Gods intent is to be glorified therein Therefore let vs bee as it were rauished to say Lord what a workman art thou that men should be compacted after such manner of dung and filthinesse and yet notwithstanding become so excellent a thing For when wee looke vppon a man wee muste needes be abasshed whither we will or no. And whereof commeth that Of a shamefull thing and suche a one as men are loth to speake of Ye see then that God hath so abaced vs in our begetting as hee will haue his power ryghtuousnesse and wisdome the better knowne thereby Lo what Iob hath vttered heere And for the same cause he addeth Lord thou hast clothed me with flesh and skin Now do these things proceede of mannes seede It is nothyng but infection and filthinesse and yet notwithstanding behold how skin behold how flesh beholde how sinewes come thereof whych are things whereat all the world may be amazed Seeyng then that God hath packed so many miracles togither in one body and sheweth vs there so faire and liuely an image of his maiestie haue not wee cause to say Lord heere are things that farre passe all our witte and reason But after that Iob hath spoken of mans begetting he addeth well then Thou hast giuen mee life and grace and thy visitation hath preserued my Soule Heerein he sheweth how God thought it not ynough too haue fashioned him in his mothers womb and too haue gyuen him so excellent a shape But besides this sayeth he thou hast giuen me life and grace By thys word lyfe he meeneth the liuelinesse and power that is in the Soule For the body of it selfe hath no mouing it is but a dead thing Thou therefore ô Lord hast quickened me that is too saye ⪠the shape of my body is not the cheefe thing that ought to be magnified in thy worke True it is that euen in that a maÌ may see thy woonderfull power and wisdome But the Soule is yet more that passeth And heerewithall the Soule hath not the common life suche as is in the brute beasts whose soule hath power to feele and mouse to eate and drinke and to go and come not only these outwards senses are in man but also there is reason and vnderstanding in him and there is truth in him For we see what a number of things the mind that is in man doeth comprehend Lo why Iob matcheth the word life with the worde Grace meening thereby that the brute beasts are not parttakers of the life that is in men but that there is in men a dignitie farre greater and of much more value And successiuely he declareth that God is the continuer thereof Thy visitation sayeth he or thy looking to it hath preserued my soule For when God hath set vs in good state yet can we not continue vnlesse he haue his hand alwayes reached out ouer vs VVhat is too be done then that wee may continue in the state wherein we be once stablished God must be faine to breath his power intoo vs without ceassing and be continually at hand with vs Thus ye see why Iob vseth thys woord visitation or looking to as if he should say Lord were it not that thou lookest vpon mee with a fatherly eye it is certayne that I shoulde be vndoone euery minute of an houre But thou lookest to mee continually thou knowest my needes and thou prouidest for them Lo how I am preserued and maynteyned And in the end hee addeth Although these things be hidden in thee and thou keepest them in thyne owne minde yet know I well that it is so with thee As if Iob should say Lord I knowe these things are so hygh as I cannot reach them at all but yet notwithstanding needes must I haue some ame of them I knowe it is so with thee that is too say I haue not so perfect a knowledge as were requisite but yet neuerthelesse I knowe it is so I haue some taste of it on my part whiche suffizeth to make me conclude that thou haste layde foorthe so greate treasures of thy wisdome goodnesse and power in mee as it is impossible for mee to value and esteeme them as they deserue But now I see how thou handlest mee For I am vnhappie thou haste shet mee heere in prizon and I shall neuer be able to get out And why so I looke vppon the trouble wherein thou haste set me and bycause I see not the end of it behold I am so abashed that although I were rightuouse yet durst I not looke vp too excuze my selfe before thee I am vtterly barred of all plea ⪠like as when a iudge will not admit any allegations but barreth the partie of his plea then must the partie needs be condemned notwithstanding all his replications Euen so is it with mee sayeth Iob. For I see that although I perceyue not my selfe to be faultie yet notwithstanding thou hast punished me greeuously as now But this is spoken in respect of the excessiue hartgreefe whereof we haue treated and yet neuerthelesse he acknowledgeth therewithal that if he should come to the sayd rightfulnesse of God which is incomprehensible vnto vs there he woulde not thinke it straunge to be handled so True it is that hee could not conceyue that thing in his owne natural vnderstanding and yet neuerthelesse when he shall haue considered all things well hee must needes resist the sayde temptation Yee see then in effect what is touched here And now wee haue to consider and beare in minde what Iob declareth heere concerning the creation of men and concerning Gods grace whereby they be mainteyned in their state Then marke it for a speciall poynt when hee sayeth That God hath created vs as of Clay and that we must âe brought to dust agayne when he shall haue withdrawen his grace which he had spred out vpon vs and this muste teach vs lowelinesse For wee see how men set muche by themselues and euery one of vs could find in his hart to be aduanced aboue the cloudes VVhy so he that knowes him selfe well setteth little by himselfe But men through desyre to purchace estimation do shet their eyes and forget themselues and passe not to consider what they bee nor what their state is It is a wonder that we should loue so well to beguile ourselues and yet we do so neuerthelesse So
well there must be no babbling when men come to treato of Gods secretes and of his worde it is too holy a thing for men to deale with at their pleasure they must go too it with all sobernesse and reuerence Verely this may be a good warning But Zophar sayeth here precisely that all suche as minde too aduaunce the power of men and too perswade that there is nothing in them but rightuousnesse before God are no better but babblers how fayre a shewe soeuer they make And therefore lette vs learne that there is no doctrine so well settled and grounded as to be able to stand before God saue only that which vtterly defaceth meÌ sheweth how they haue not any thing whereof they may make their boast to be short which coÌfoundeth theÌ in such sort as they haue none other refuge but only to the meere goodnesse mercy of god Herewithall we haue heere two articles to marke The one is thatwhensoeuer we talk of the holy scripture or of any thing that perteyneth to religion wee muste learne to speake soberly and not lette oure tungs runne vpon pattins too dispute thereof at pleasure I say lette vs keepe oure selues from such vnaduisednesse for wee see that this vice hath bene the cause that Gods truthe hath bene vtterly peruerted and turned into a lye And for proofe heereof what else is the Popishe Diuinitie than a heathenish fashion of vtter scoffing and rayling at all the secretes of god For in poperie it is lawefull for men too babble as if they were tossing of some tennisball And in good sooth the Papistes say very true when they vse this bywoorde That the holy scripture is to them as anoze of waxe Lo how they blaspheme God are not ashamed to set it downe in theyr bookes Yea and when they meane to proue that men should not holde themselues to the holy Scripture and that wee haue no assurance of oure beleefe by Gods worde but that wee ought to receyue that whiche is decreed by men See say they is not the holy Scripture a noze of waxe True it is that in respect of theÌselues they haue made it a noze of waxe by turning and wresting it forewarde and backwarde to make a playne mockerie of God his truth And how is this come to passe but bycause they haue not knowne that Gods vttering of his will vnto vs is to the intent that euery of vs should enter into himselfe and examine well our owne consciences apply to our owne vse and instruction all that is conteyned in the holy Scripture assuring oure selues that God ment not to feede oure curiositie nor to tickle our eares but to edifie our soules yea that as might be most for our behoofe So let vs beare in mind this article that is to wit that when we speake of God we muste do it with all reuerence feare But in especially let vs come too that which is spoken heere namely that whosoeuer will magnifie men too acquite them and too iustifie them before God is but a babbler no though he can alledge neuer so fayre reasons Let vs marke theÌ that all such as are puffed vp with presumption to allow of mens merites were neuer yet throughly wakened to know what God is how much we be indetted to his iudgement And why so For whosoeuer shall once haue examined his owne conscience well must needes haue his mouth stopt he caÌnot but know that all mankind is out of order and that wee haue nothing but cursednesse in vs And heerevpon wee may boldely saye that all the teachers in the papacie are vtterly besotted and become scorners of God and despizers of his rightuousnesse And why VVee see how they be bolde to aduaunce Freewill to magnifie the strength of men and to make vs beleeue that wee bee able to deserue this and that so as if wee haue committed any sinnes yet may wee well purchase oure selues forgiuenesse of them by oure owne good woorkes For asmuche as they talke so there needeth no more but the saying that is set heere to shewe that they bee despizers of God and bauling curres that neuer had so muche as one remorse or scruple of conscience but are vtterly blinded by the Diuell And why so For had they anye seeling or incling of Gods iudgement certainely they woulde not babble so too aduaunce their owne merites whiche are but pelting trashe But on our side lette vs learne too go too a better schoole if wee intende too stande vp before god And why For as it is sayde heere in the ende wee shall haue suche an answere as shall serue too ouerwhelme vs vtterlie If in these dayes wee sharpen oure beake to vaunte oure selues of our owne rightuousnesse and be puffed vp with this vayne opinion or rather outrage that wee bee well able to stande afore God in the ende hee muste bee fayne too answere vs yeahee muste be fayne to answere vs after suche a sorte as we shall bee confounded therewith according as it is sayde heere shall a babbling persone preuayle VVee may perchaunce weene it but wee shall bee beguyled And why For as I haue declared afore hee that will make himselfe rightuouse in Gods sighte is but a vaine babler that is to say hee bewraieth that hee was neuer touched too the quicke that his conscience is still a sleepe that hee knoweth not what it is either too doo well or too liue well that hee taketh holde of the shadow in steade of the bodie and finally that hee hath not considered that God must bee his iudge And thus yee see what causeth men too recken so without their host as it is saide in the Prouerbe But nowe lette vs come too that whiche Zophar addeth Yeal woulde fayne sayeth hee that God woulde speake agaynste thee and that hee woulde open his mouthe Beholde howe men are reprooued too theyr confusion that is too witte when God openeth his mouth So long as wee reason but with men well euery one of vs maye thinke his owne halfepenie too bee good syluer but as soone as God openeth his mouth wee haue nothing too replie All that say I whiche wee beleeue to be as substantiall stuffe as any can bee muste needes go too the grounde and washe awaye and all oure reasons shall bee but froath There maye bee greate bubbling and boyling but yet dooth it washe and vanishe away by and by Therefore lette vs wey well this sentence that God muste bee fayne too speake too put men too silence and too make men vtterlie rungtyed in this behalfe namely that they maye not presume any more too alledge aught of their owne fantasies And after what sort shall God speake Hee hath alreadie spoken ynoughe in his holie Scripture too humble vs withall For there we see howe all men are condemned and cursed in Adam marke that for a speciall poynte and therevpon that it behooueth euerie one of vs peculiarly in himselfe too yeelde himselfe tootoo
sinnes and so wounded with the inwarde conceyte of his iudgements as we may desire nothing but that he should take vs to mercie and receyue vs vnto him not onely to forgiue vs our sinnes past but also to amend in such wise for the time to come as we may walke in his obedience howbeeit that the same walking must not be to the ende to pay him with our merites and workes and to make vs returne into his fauour and too beseech him to gouerne vs in such wise by his holy spirit as we may continually call vpon him and sue too him as to our Father And nowe let vs cast our selues downe before the presence of our good God and father with acknowledgement of our sinnes praying him that his making of vs to feele them may be to amende vs in such wise as we may not desire any thing so much as to come nearer and nearer vnto him vntil we be come thither in full perfection And so let vs all say Almightie God and our heauenly father we knowledge c. The .xliij. Sermon which is the seconde vpon the .xj. Chapter 7 Shalt thou finde God in seeking him Shalt thou finde the full perfection of the almightie 8 It surmounteth the heigth of the heauens vvhat vvilt thou doo It is deeper than the bottomlesse depthes hovve vvilt thou comprehend it 9 The vvydenesse of it is broder than the Earth and the largenesse of it is greater than the Sea. 10 VVhen he moueth himselfe to shet vp or to leaue out vvho shall let him 11 And seeing hee knovveth that men are vaine and seeth that they be of no force shall hee not perceyue 12 That an emptie man is indued vvith hart and a man is borne like a vvilde Asse FOr asmuch as it is no easie matter for vs to conceyue howe too humble our selues therefore ye see how God standeth the more vpon this doctrine too the ende we may haue so much the more occasion to put the same in vre Yesterday wee sawe that if God punish vs we must not replie agaynst him for in the ende we shal find that he hath borne with vs alreadie ⪠and that he might of right vse greater rigour towards vs And if he heare vs not it is bicause our sinnes haue separated him from vs and we are vnworthie to bee heard but are forgotten at his hande by reason of our sinnes according as it is sayd that the wicked shal gain nothing when they thinke too haue their recourse vntoo him as in verie deede they go not too him vnseynedly And as for the good if God heare them it is not oute of hande or at leastwise hee suffereth them not to perceyue it bycause it is good that they should be meekned After the setting foorth of this article that it is not lawfull for men to iustifie themselues before God now in generall it is sayde that we labour in vaine if we go about to seeke out his wisdome VVhy so For it ouerreacheth the Heauens it is deeper tâan the bottomlesse pittes and the wydenesse of it stretcheth through all Let vs haue an eye to our owne measure Beholde howe man who would ouerreach the whole earth needeth no more than sixe foote too couer him Man is desirous to inclose the whole sea in his imagination and in the meane while hee himselfe is nothing He would fayne surmount the heauens and howe shall hee come thither Hee woulde gage the bottome of the depthes and what meanes hath he to do it withall Neuerthelesse let vs put the cace that mans minde is able to stye aboue the heauen ⪠and that nothing could be hidden from it yet should we come short of Gods wisdome bicause it is infinite ⪠It cannot bee compared eyther with the deepes or with the heauens for it farre ouerpasseth them all And therefore let vs assure our selues that oure presumption is foolish when wee go about to knowe the reason of Gods doings Thus ye see in effect what is shewed to vs heere VVherefore let vs marke that this word Wisedome is taken heere for Gods purpose determination or intent which we be not able to comprehend True it is that wee may well tast some little portion of Gods wisedome like as when we beholde his creatures there he sheweth himselfe vnto vs howbeit but partly Let vs no more but take a braunch of some herbe and wee shall see after what sorte and with what cunning God hathe wrought there The same is a very lookingglasse of hys wisedome Then is it much more reason that when wee come to his greater and choycer works we should there perceyue that Gods wisedome is a woonderfull thing if we haue any tast at all of it But by the way the perfectnesse thereof is spoken of heere that is to witte that if wee will needes knowe why God doth all things or if a man be desyrous to see what end God setteth afore hymselfe and what cause moueth him therevnto wee muste needes be vtterly confounded But heere first of all wee be admonished of the rawnesse of our wit and vnderstaÌding to the intent wee passe not our boundes nor play not the horses that are broken looce as wee see that the ouerweening and pride of oure nature driueth vs therevnto But hereby wee haue also to consider the goodnesse of our God who applyeth himselfe vnto vs and too oure feeblenesse that we at leastwise tast of that whiche is incomprehensible vnto vs and although we conceiue it not throughly ne tast it fully yet he sheweth it to vs and maketh vs to feele it so far foorth as is for our profite Thus see you two articles which are well woorthy to be marked As touching the first I haue tolde you how it behoueth men to coÌsider how rawe and how weake of vnderstanding they bee that they presume not to thrust themselues too farre forwarde too make inquisition of Gods woorkes more than hee willeth them and giueth them leaue to do I say more than hee willeth them and gyueth them leaue to do ⪠For as I haue touched already God of his goodnesse doth not vtterly barre vs from hauing any perceyuerance at all of his wisedome but it behoueth vs to keepe measure Then let vs be well aduised that euery of vs haue an eye to hys owne habilitie and too marke howe suttle and sharpe witted wee bee and howe greatly gyuen too this ouerboldenesse wherevnto oure owne nature eggeth vs continually How is that VVe woulde alwayes bring God to account of all his doings VVhen we meete with any straunge thing and men say vntoo vs such is Gods good pleasure bycause he hath ordeyned so and therefore we must not pleade against hym yea say wee But why dooth hee not otherwise For suche an inconuenience will insue heerevpon and the matters may drawe quite and cleane awke from that which might bee for our profite Thus we see howe that at euery push we woulde fayne haue God to yeeld vs a reason why
shall be full of Ceremonies and apparant pretences whereas notwithstanding there shal be no truth nor right meening inwardly in the hart Ye see how we haue so much the more neede to marke what is sayd here namely that such as go about to seeke God do not any thing that is aughtworth but insteade of going forwarde draw backwarde except their hart be disposed that way that is to say except they haue a pure and single affection and not a double heart ⪠But for our better confirmation in this lesson wee must bethinke vs of other textes of the Scripture where God auoucheth that he is not like too mortall creatures who rest vpon the outward shewes of things Bycause wee bee fleshly wee make much of that which seemeth gay but God is not such a one Therefore wee must not measure him by our metyard But forasmuch as it is his peculiar office too searche the bottome of mennes pr ãâ¦ã thoughtes and all must needes be layd open before him Therefore his eyes looke vnto faithfulnesse and truth as it is sayde in Ieremie To bee short the seruice of God ought to bee grounded vpon the singlehartednesse wherof the Scripture speaketh so oft in saying Thou shalt bee sounde before mee And not without cause did God giue that rule to Abraham but he gaue it to the ende it should bee generall to all the faythfull and the often repeating of it is to shew that when God mindeth to shoale out his owne children by some certaine marke from the hypocrites alwayes he setteth downe the sayde soundhartednesse Therefore let vs marke well that forasmuche as God is the truth hee will bee serued in spirite and truth Now seeing that Gods seruice is spirituall all âeyning and vntruth must bee farre from vs otherwise althoughe our workes please men and be neuer so much commended of the worlde they bee no better than dung and vanitie and God will reiect all that wee haue if wee haue not first indeuered to put our harte in order True it is that the Papistes take holde of this text too proue their Freewill and it seemeth too them that they haue a fayre colour to say sith men are exhorted to order their hartes aright therefore it is in their abilitie and power so too do But it is to fonde and tryfling a reason to measure mens power and abilitie by the things that are commaunded them For when God sheweth vs what wee haue to doo he respecteth not what wee are able too do or what is in vs but he respecteth what we bee bound vnto and what is our dutie VVhen he willeth vs too loue him with all our hart with all our strength and with all our power is it bicause he findeth any man liuing that is able to yeelde his whole hart to the sayde loue VVe see the flat contrarie For our nature is fully bent agaynst god So then if God ment too require nothing at our handes but that which we were able to performe hee shoulde let vs go streight too destruction But let vs not thinke that God lozeth his right bicause wee haue not wherewith too pay him For put the cace a man were in dette were it reason that his creditours shoulde loze their right bicause he is falne in pouertie by wasting of his goodes in riot and excesse True it is that they shall not be able to recouer it at his hande yet doth the dette remayne alwayes vpon his head Seeing the cace is such doo wee thinke that God will be disfeated of his duetie bicause men bee altogither lewde and frowarde or bicause the Diuell holdeth them in bondage and they be giuen ouer to all mischeef and wickednesse Then must we not conclude that men are able to dispose of their owne harts and of themselues at their pleasure through their owne motioÌ bycause God commaundeth them so to do Hee doth but onely shewe that we be bounde too do so and that all that euer we be able too attempt shall not be esteemed nor receyued at Gods hande vntill such tyme as wee haue the sayd purenesse of hart whereof mention is made in thys place But nowe let euery man examine hymselfe and we shall fynd our selues to haue harts of stone so as there is nothyng in them but hardnesse nother reigneth there any thyng in them but naughtinesse and suche a continuall stubbornesse as can by no meanes be bowed to obey god Sith the cace standeth so God muste be fayne to put too hys hande as he hath also promised to doo For he sayeth hee will giue vs fleshly hartes that shall be soft and plyable so as wee may serue him He sayeth he will ingraue his law after such a sorte in our hartes and in our bowels as wee shall giue our selues to that which he alloweth so as there shall be one conformitie and agreement beweene all our desires and affections and betweene the rightuousnesse that is conteyned in the lawe That say I is the peculiar worke of God therfore it behoueth him to dispose vs to the seruing of him bycause we are vnfit for it one oure behalfe drawing altogither backe from it and hauing not aught in our lustes but contrarietie to all goodnesse Lo how it belongeth to God to apply vs vnto himselfe and to make vs fitte and able to serue him seeing we haue not any abilitie nor meane in our selues to do it Now after he hath thus spoken of the purenesse and rightfull meening of the hart hee sayeth that wee muste stretch out our handes vntoo God. Thys importeth very muche For vnder one particular Zophar ment to comprehende in effecte the cheefe poynt of Gods seruice and of the first table of the Lawe For what els is prayer than a recorde of the faith that wee haue to Godward For by calling vppon God without hypocrisie we witnesse openly that all our welfare lyeth in hym and that he is the onely partie too whome we ought to flee for succoure and to be shorte by calling vpon God wee yeelde hym the glory that belongeth vnto hym and whych he reserueth to hymselfe And so let vs marke that vnder thys one particular point of calling vpon God Zophar ment to comprehende the whole contents of the fyrste table whych are that God telleth vs that he only must be worshipped of vs and caÌnot abide to haue any copartener and that we must not abuse his name nor vnhalowe it but that wee must render hym the honour which he is worthy of and followe the order which he hath appointed in hys Church Then if all thyngs bee throughly considered it is certayn that by calling vpon God we protest that we haue none other Gods but him alone and that we renounce all Idolatrie and superstition shewing that our trust is settled vppon hym alone and declaring that all ryghtuousnesse power and life are all wholly in our God that he is the fountain where out of it behoueth vs to drawe and that wee bee so
men be sinners haue deserued it yet doth it not follow that God punisheth them therafter to the ful or that he kepeth one continuall rate so as he should presently punishe those that haue offended and reserue nothing tyll the latter daye Also it followeth not that Iob was a wicked man and an hypocrite that God shewed euidently that he was shaken off or that he had nothing else but hypocrisie in him before All these things are false notwithstanding that these men take them and deriue them from a true grounde And so yee see wherefore Iob calleth them pelting Physitions This streyne then warneth vs to pray God to gyue vs wisedome that we may take the holy Scripture to such end as it perteyneth and that wee may haue the discretion to applie it in suche wise as wee may do good with it and that it bee not pulled too and fro by the toppe as they say according as manie men abuse it Furthermore when wee take in hand to teache our neyghbours let vs consider well what is fit for them The holye Scripture sayeth S. Paule is fit to teache too incourage to warne too reproue and to redresse Yea but it muste bee considered what maner of one the partie is that it muste be applyed vnto as I sayde afore If wee see a poore sinner that is caste downe and mourneth for his sinnes and desireth nothing but to returne vnto God let it be shewed him that God is ready too accept him and receyue him Yee see then howe wee ought too deale in that behalfe Contrarywise if wee see one that is proude and statelye wee knocke vppon his harde parte with a beetle to make him meeken himselfe before god And if wee see a slouthfull persone hee muste bee pricked forewarde like an Asse Thus yee see howe the holy Scipture maye bee profitable too vs But in the meane season wee muste also keepe the same maner of proceeding on our owne behalfe For wee muste bee the same to our neyghbors that wee be to our selues VVee see that when theyr conscience is combered and themselues are disquieted in mynde they feede theyr owne humour For they take Gods threatenings so rygorously as they thinke they shoulde neuer come soone ynough too despayre Lette vs keepe vs from suche dealing And when wee spie Satans wylinesse in making vs beleeue that we be vtterly paste recouery and that there is no helpe too comforte vs lette vs resist it and applye the remedie therevnto It is Satan that woorketh and therefore wee on the contrarye parte muste seeke some asswagemente too bring vs backe vnto God wee muste enter intoo his promises wee muste gyue heedefull eare vnto them and wee muste set all our wittes vpon them Moreouer when wee see there is to much slouthfulnesse in our selues so as wee haue neede too bee prycked and spurred lette vs take vs too the exhortations that are in the holy Scripture Thus yee see howe we may bee good Phisitions bothe towardes our selues and towardes oure neyghboures by considering what is meete and conuenient for vs And as touching that Iob sayeth that he would fayne that his freendes woulde holde theyr peace that they myght bee counted wise men it agreeth with the common Prouerbe that Salomon vseth whiche is that a foole may bee counted wise while hee holdeth his peace True it is that a man is neuer the better for hiding his owne shame so long as his folly abides still within him and he nurishe it priuilie neuerthelesse it is a beginning too doo well when a man hathe holde of himselfe and can rule hys tung for it is a token that he delighteth not altogither in his owne follie True it is that some can couer their folly for a tyme but in the ende they bee fayne too bewraye themselues and to make menne too knowe what they bee that is to witte fooles Neuerthelesse if a man haue skill to keepe silence although he be but of a weake wit and haue not such discretion as were requisite yet is it a greate poynt of wisedome that he knoweth it and fodeth not himselfe in his vice but rather laboureth ⪠to amende it I say although suche follie remayne in a man yet is it a greate poynt of wisedome when he auaunceth not himselfe but knoweth himselfe in such sort as he misliketh of it and humbleth himselfe But if a man bewray himselfe to bee a foole by his owne tung it is a token that he is a starke foole according as we often see that such as haue leaste skill are babbling without reason so as a man cannot by any meanes hold them from it but when he hath talked with them a whole houre togyther hee shall finde them to bee the same men still Therefore when men are perceyued to bee at that poynte it is a signe of extreme foly And therefore let this Prouerbe put vs in minde of that which S. Iames telleth also that is to wit that it is a greate vertue when a man can skill to holde his tung and to vse it soberly And why For if wee bee too hastie too speake it hindreth vs froÌ hearing that whiche is for oure pofit VVhat is the cause that many men profit not at all in the woorde of God It is bycause they are too hastie that whereas they ought to bee quiet and whereas onely God ought to haue the hearing they step forth with their bubbles and caste foorth their talke yea euen at randon Therefore they shet the gate in suche wise against themselues as they cannot bee instructed though the doctrine be offered theÌ For this cause let vs marke well that whoÌ S. Iames counseleth vs to brydle oure tungs his meening is that we should be quiet discrete to heare if wee purpose to profit by that which is sayd vnto vs and further that among men we must not be to talkatiue nor wearie them with our vnprofitable babbling and this must euery one of vs put in vre It is not needefull too make long sermons of it for these are suche things as shoulde rather be continually minded than set forth at large with manye woordes And the more that we perceyue it to bee harde to frame oure selues vnto the same vertue so muche the more ought wee too esteeme it in the man that can skill to speake as muche as hee ought and no more But nowe lette vs come to the cheefe poynt that is touched heere Iob sayeth That hee will neuerthelesse talke with God and that hee will reason against him but he blameth those that had gone aboute to ouercome him by theyr disputations ⪠as who shoulde say they woulde speake in the defence of god Thinke yee sayeth hee that God hath neede of your leazings or that you shoulde come here to bee his proctours and aduocates hath he neede that men should defende him after suche a fashion Thinke you that this shall auayle you when he commeth to try you ye muste bee ouerwhelmed by
doth amisse and is to be condemned for reasoning after that sort with god Then let vs marke well that whensoeuer God handleth vs roughly and wee be tempted to grudge and fret against him we muste bridle our selues True it as I haue sayd that God beareth with vs if we vtter our griefes vnto him say Alas Lord thou âeest what I am I caÌ no loÌger hold out shal it be thus with mee euer must I yet linger still a longer time VVe may say I make such moanes to God but when he hath giueÌ vs such libertie yet will he haue vs neuerthelesse to conclude thus Lord we are thine and thou shalt do with vs what it pleaseth thee and it is not for vs but too glorifie thee in all respects Lo what wee haue to marke not only when the matter concerneth oure persons but also generally when it shall seeme too vs that Gods woorkes haue no reason in them For example if wee see greate stumblings and that the wicked haue their full scope and that God prouide not for the good but suffereth them to be afflicted without giuing them any ease by and by wee say How now God hath declared that he will ayde those that call vpon him and we see the cleane contrarie VVe ceasse not too haue recourse vnto him and yet is hee as it were deafe for any prayers that wee offer vntoo him Agayne he hath promised to defend his Church and behold how it is left vp to the spoyle VVe see that horrible tirannie beareth the sway and where is Gods haÌd which should succour those that are his doth hee shew himselfe willing too maynteyne his owne cace when men see his Church is openly oppressed and the enemies of all religion reigne now adayes in such outrage as it is pitifull to see and yet God represseth them not Then if such temptations come to our minde let vs learne to get vs awaye not to fal to reasoning with god Thus ye see what we haue to marke vpon this streyne Now let vs come to the second poynt Iob sayeth that those whiche had spoken mente too currye fauour with God when wee woulde support a mortall man for the Hebrew word that is set here signifieth to like or accept ones face or persone VVhat is the cause that we accept persons in matters of iudgemeÌt here in this world Though a man haue an euill cace yet if hee be our kinsman or freende if he be commended vnto vs if we may looke for any profit at his hande or if he be in authoritie well we be moued with such a fleshly regard towardes him and wee bee so caryed away with it as the cace of the partie is nothing with vs but the fauoure of him blindeth vs Also this worde Face or Persone is referred to the outwarde things that may serue to incline our mindes eyther to the louing or to the hating of any man Thus then doth Iob speake It seemeth to you that God hath neede of your helpe too supporte him as a mortall man that hath an euill cace And truely if one bee minded to shewe him fauour he will say he is my kinsman hee is my freende he is commended to mee hee hath pleasured me or he wil pleasure me Herevpon he disguiseth things after suche a sorte as hee proceedeth no more by ryght and equitie but indirectly And I beseeche you sayth Iob hath God neede to be hilde vp in that wise to be supported after the maner of men It behooueth vs to marke well this poynt that it is not Gods will to haue his cace haÌdled so For he abhorreth all accepting of persons VVe know that he telleth vs that if wee will iudge rightly wee must be turned quite cleane away from all worldly respects For those considerations do vtterly bereeue vs of the vprightnesse and discretion which wee ought to haue Howe happeneth it that when a man maketh a lawe hee will make it reasonable and when hee sitteth to iudge a cace he will oftentimes giue a forked senteÌce For when hee maketh the lawe hee hath his eye vpon the matter he looketh vnto vprightnesse and hee cannot turne aside that hee shoulde not followe that whiche is good True it is that all menne haue not this consideration but yet for all that when wee haue no respecte vnto men if a man propounde a cace vnto vs in suche wyse as the persones bee not medled with it wee will iudge vprightlye when the cace is layde naked afore vs But if the twoo parties come before vs and that the one bee riche or of our kinne or that there bee some other like respect and the other is a poore man or not so well recommended vnto vs Then is the iudge caryed awaye yea and he reuerseth all the matter euen when the cace hath beene layde open before him and that hee hath gyuen ryght iudgement vpon it And why For the persones bereeue him of the vprightnesse whiche hee had And here also yee see why our Lorde Iesus Christ sayeth Iudge yee truely and not with accepting of persons And hee sheweth that too bee fore possessed with any humane affection whyther it bee hatred or sauoure and too pronounce a good and vnpartiall sentence are things that cannot matche togither For our passions doo caste vs into suche darknesse that wee see not the right as wee did before Yee see then how God condemneth all accepting of persons that is to say the respect or regard that we haue to men Now if the cace be so that God will not haue any accepting of persons among men but vtterly abhorreth it will he take it in good woorth towardes himselfe seeing hee hath no neede of it vndoubtedly hee will not So then wee see Iobs meening But nowe remayneth that wee knowe the profite of this doctrine For it is more profitable than a man woulde thinke before he hath put it in practize Let vs take the examples whiche wee see in these dayes with oure eyes There are that doo halfe stablishe Freewill And why That they may the better pleade their cace againste god But lette menne followe that thing purely whiche the holye Scripture sheweth vs It is sayde that men are naught and frowarde that they cannot so much as thinke a good thought that they can not so muche as stirre one finger to doo good that they bee the bondeslaues of sinne that all their thoughts are nothing else but a conspiracie agaynste God and that all theyr affections are enemies of goodnesse Lo what the holye Scripture telleth vs ⪠But there are that inferre heerevppon yea is it so And wherefore then hath God giuen vs the lawe wherein he requireth that wee shoulde loue him with all our harte with all our minde with all oure strength and with all our power For if wee bee giuen vp to euill why dooth God commaunde vs too doo well Is not this a playne mockerie Othersome say seeing wee can do no good are
one drop of goodnesse in vs which is not giuen vs from aboue Therfore like as God giueth vs his gracious giftes so doth he also take them in good worth But howe can our workes please God It is in that hee hath not an eye too the imperfections that are in them For there is not any thing in vs but it hath some blemishe before God but hee regardeth not that hee beareth with vs of a fatherly loue Ye see then that we may bee rightuous before God yea verely insomuch as it pleaseth him to like well of vs and not that hee is bounde to it or that wee haue deserued it After that maner Iob sayth that hee shall bee found rightuous whereby he excludeth not Gods grace and mercie which hee extendeth to those that are his in bearing with them and in not handling them rigourously and calling their life to account poynt by poynt And heerewithall let vs marke also that Iob speaketh excessiuely as hee hath doone afore VVhat is the reason Hee was as a man that raueth and as one that is astraught that hee woteth not where he is For this cause hee disputeth not but of Gods secret rightfulnesse which was ouerrough to him and therefore he sayth it is no maruell though he be so troubled and as it were swallowed vp of dispayre seeing that God persecuteth him after that fashion without shewing him why Iob then is as it were astonied in such sort as hee hath not an eye to that which hee knoweth to bee true namely that God can well make him too feele his sinnes when he examineth him but onely according to his lawe but hee considereth that in as muche as God pardoneth his seruantes that walke in soundnesse it is a straunge thing that hee hauing done so yea euen with all his hart is neuerthelesse handied so roughly and feeleth the heauinesse ofhys hande For the better vnderstanding heereof let vs looke vpon that whiche hee addeth Hee desireth God to graunthym two Articles and then sayth he I will not hide my selfe from thy sight that is to saye I will be readie to receiue what punishment thou listest I will no more complayne that thy hande is too rough to me I will no more pleade wyth thee when thou pressest me condicionally that I haue those two poyntes The one whereof sayth hee is that thy hande should bee withdrawne from me and that they terriblenesse shoulde no more dismaye mee By this hee meeneth too saye that he prayeth him not to execute hys iudgement before he haue indited him Iob thinketh it verie straunge that God should scourge him so sore without making him priuie wherefore It is all one therefore as if a prisoner should desire bee set at libertie when hee knoweth himselfe to be quite and cleane shaken off and that men will not giue him any hearing at all VVhat shall he do If a prisoner be tormented without any examination without any question put vnto him or without any proofe or information layde against him if yet neuerthelesse hee be thrust into a deepe dungeon if he be set in the stocks as Iob complayneth heere specially if hee bee streyned vpon the racke so as it should seeme hee were like to be dismembred I saye if a poore prisoner were handled after such a fashion what woulde hee say Iob then complayneth that God doth nowe execute suche a rigour against him and yet no action commenced againste him Thus ye see the first poynt whereof he speaketh Theseconde is That God should call him That is to say that his cace might bee layde forth orderly as when rigour ceasseth and men deale by order of lawe VVell sayeth hee let the action be commenced and I will no more hide me from thy sight that is to say I will not refuse any thing whatsoeuer it be dispose of me as it shall please thee and I will be pacient and obey thee in all poyntes VVee see then that Iob is excessiue as a man oute of his wittes VVhy so For had hee looked well to himselfe it is certayne that he should haue knowne that he had not aught for which hee might haue shewed himselfe before God but that he must haue beene fayne too haue come wyth his head hanging downe like as when men come to that poynt that they must be fayne to acknowledge their own wretchednesse stand confouÌded before him Iob therfore would not haue vsed such manner of talke if he had not bene forepossessed with a maruellous great amazednesse so as he had no moderate discretion in him to humble himselfe before God as became him But by the way we haue a good and very profitable lessonto gather of this present text And first of all let vs remember that which I haue sayd alreadie that is to wit that if God list to handle vs after a more rigorous manner than that whiche is conteyned in his lawe yet hath he authoritie to do it as iudge of the world VVe may well reply to the contrarie but we shall gaine nothing by our murmurings Therfore haue not we good cause to humble ourselues Furthermore let vs consider a little in what cace we should be if God should handle vs but according to the measure that is conuement for vs For I haue told you that God hath giuen vs his lawe not respecting that which we owe vnto him nor also to vtter the perfectnesse of his own rightuousnesse but as hauing a regarde to that which is meete and conuenient for creatures But in stead of approuing our life before him when it commeth to be iudged by his lawe we be faine to stand ashamed of it yea and that not in one sort but in a thousand For our sinnes and misdoings are a bottomlesse gulfe Seeing then that the cace is so there remaineth nothing for vs but to humble ourselues and to sighe and to be ashamed of our shamefulnesse For as I said we may well check with God but that will alwayes bee a cause too prouoke Gods wrath more and more against vs Furthermore let vs beare in mynde that Gods visitations are verie hard to bee borne seeing that Iob was so caried awaye as hee wist not what hee did and was as a man out of his wittes VVhy so Because God pressed him with his terriblenesse And heereby wee bee warned that if God punishe vs rygorously wee muste needes bee ouerwhelmed with dispayre and bee vtterly confounded It is true that so long as wee bee a good way off from blowes we can be stout ynough but when God commeth to iustle with vs in good earnest we feele what his force is whiche wee had set light by before and whatsoeuer wee imagined to bee in our selues shall bee lesse than naught and nothing else but smoke and fonde surmizing It is requisite to knowe this For wee knowe there is nothing more against our saluation than the sayd presumptuousnesse wherewith wee bee besotted This maketh vs rash and to runne at randon and wee
too take vs out of this worlde although our bodies rotte away yet notwithstanding seeyng hee hath printed the seale of his holy spirite in oure soules thinke we that they shall perish when as he is the protector of them So then the frayltie that is in mans lyfe ought too stirre vs vp the more too magnifie Gods goodnesse towardes vs If God wrought after an other order that is too witte if when hee bringeth vs lacke to himselfe by fayth hee shoulde place vs heere as it were in a little Paradise so as we shoulde be like the Angelles and his power should shew it selfe in vs and we be voyde of all these infirmities which wee see and our lyfe might not bee like a shadowe that vanisheth away nor wee bee walled in with so many miseries but God shoulde dwel in the middes of vs reigne peasably in vs Verely these gracious gistes were so well worthy to bee highly esteemed But yet shoulde wee in the meane while mistake them we should not know from whence they come wee should be caryed away into a vaingloriousnesse As nowe when God humbleth vs so manie wayes if wee looke vpon our present state wee see nothing but death And yet neuerthelesse on the other parte hee sheweth vs and maketh vs too perceyue it bothe by experience and by faith that we be aliue yea verely in him as of whose lyfe we be parttakers and hee maketh vs to see as it were in a glasse the sayde immortalitie whiche we wayte for Seeing then that God after hee hath humbled vs bringeth vs too the hope that I spake of haue wee not the more cause to make much of his goodnesse to vswarde and to say Alas Lord that thy spirite should dwell heere in our bodies which are but wormes and as for our soules there is nothing but wickednesse in them and yet notwithstanding thou O Lorde hast chosen both our bodies and oure soules to bee the temples of thy maiestie thou haste dedicated them to that vse Lorde howe greatly are wee in thy dette How much are we bouÌd vnto thee Againe although this body heere doo go too decay yet are wee sure that they shall bee restored once againe and that in sted of this transitory lodging wee haue a dwelling place prepared for vs in Heauen and therefore it ought not to greeue vs to droope away by little and little tyll wee bee quite and cleane dispatched Seeing wee haue that ought we not to be stirred the more to praise God So then wee see howe wee may applie that thing to oure instruction which Iob turneth here to an euill vse in going about too expresse the pangs that he felt whereagainst he fought And furthermore when wee speake of our owne state let vs marke well that on the one side we must coÌsider what wee our selues are on the other side what God is able to doo what his power is I haue saide already that it is very requisite that men should know theÌselues and looke into themselues And why I haue told you that also alredy that is to wit bycause we neede no pricking forwarde to vainegloriousnesse For how frayle so euer we bee yet it is to be seene that the most parte of vs ruffile it out and runne riot and forget the miseries that ought too brydle them VVee see this with our eyes and euery one of vs shoulde bee infected with that vice if God prouided not for it Therefore wee cannot forbeare the considering what our miserie and feeblenes are and that oure lyfe is as wretched as any thing can be VVheÌ we know this we shall haue good cause too mislike of oure selues and too call vpon God and too praye him too haue pitie vpon vs And also therewithall we muste consider what his power is And why For if we measure that which wee hope for by that whiche wee see what will become of it VVhat shall become of the resurrection VVhat shall become of the euerlasting saluation that is promised vs VVhat shal become of his heauenly glory For is it likely that when our bodyes are rotten they shall bee parttakers of Gods glory Or that we who see oure selues to bee so frayle as now muste be companions with the Angels in Paradise or specially that wee shall bee matched with the sonne of God VVee knowe that all maiestie and all soueraintie bothe in heauen and earth are gyuen vnto him Is it likely that we should resemble him or that wee shoulde be members of his body to be partakers of al that whiche is gyuen vntoo him Can this enter intoo mans reason VVhat is to bee done then Lette vs acknowledge that whiche Sainct Paule sayeth to the Philippians that God will rayse vs vp by his power whereby he made al things See whether Sainct Paule sendeth vs when hee intendeth too strengthen vs in the hope of the resurrection As if he should say My friends let vs not looke at that whiche is possible in oure imagination for God wyll not haue men to rest there But let vs enter into a higher consideration whiche is that God disposeth all things yea euen aboue our vnderstanding insomuch that wheÌ wee thinke vpon his works we be astonished and not without cause For he worketh woÌderously insomuch that we through that power of his sayeth he whereby he made all things are transformed into the glory of our Lorde Iesus Christ And although our bodyes be nowe weake and subiect to so many necessities yet shall they be taken into the heauenly glory Thus yee see the two things which wee haue to consider namely too humble oure selues on the one side and on the other too haue a certayne and infallible hope of that whiche surmounteth our capacitie and cannot be conceyued of vs in case as we bee But heerewithall let vs gather that whiche Iob meeneth heere For inasmuch as man cannot receyue of himselfe nor is renued as trees are but is as if a riuer shoulde drye vp or as if the waters should shrinke out of the sea therfore woulde hee that we should not be plaged at Gods hand so long as we be in this world Yea but it is cleane contrarie For if that men so destitute as they bee cannot for all that holde themselues from pride and excesse and from starting out of their bounds what would they do if they had no correction as I saide afore So much the more then had God neede to abate mens pride and presumption whiche cannot easily correct it selfe Forasmuche then as men do so lifte vp themselues againste God and euery man forget himselfe yea and is puffed vp when hee hath rest case we had neede to be chastized and to haue newe corrections day by day Yea verely For if God should let vs ruÌne out the race of our life withoute making vs too feele his roddes not quicken vs vp when we haue done amisse Alas he shoulde neuer come in time VVhereto tende the corrections that God
heauens and that thing is reueled and knowne to vs whiche the Angells wonder at See ye not an inestimable honoure howbeit when Sainct Paule sayeth that this is done by Gods giuing of his spirite too vs hee excludeth not hys word For when God intendeth to disclose his secretes he not only sendeth vs inspirations but also speaketh vntoo vs Neuerthelesse it is not without cause that S. Paule imputeth that thing to the spirit For we may well reade and heare but we shall not profit awhit except God open our minde that wee may vnderstande what hee telleth vs by word of mouth Therefore wee must match the spirit and the word togither that is to say we must beleeue that our Lord hath layd foorth the treasures of his infinite wisedome vnto vs in giuing vs his law and in teaching vs hys will by his Prophetes but specially in his Gospell And on our side let vs also consider that his opening of oure eyes is to the intent that the things which are conteyned in the holy Scripture should not be as a strange language to vs but to the intent wee shoulde acquaynt ourselues therewith for by our owne wit we should neuer atteine to it Now then wee see how men must humble themselues knowing well that they be not of Gods counsell therfore ought to honour his secretes And furthermore forasmuch as it hath pleased God to make vs priuie too hys will Let vs conceyue hys meening according as hee sheweth it vnto vs But yet for all that we must not be ouerwise for when God giueth vs his spirite to shewe vs the things that are hidden from vs and passe the reach of maÌs reason it is not to the ende we should know all that is in him for we must hold ourselues contented to knowe but in part as yet as sayeth Sainct Paule Therefore let vs beware we passe not our boundes but only let vs discreetly seeke that which God would haue vs to know And we shall finde that in the holy scripture let vs go no further Furthermore although we vnderstand not the tenth part of the things that are in the holy scripture let vs pray god to discouer dayly more and more the things whiche are hidden from vs as yet and therewithall let vs walke vnder his subiection that we be not rash to runne too farre For it behoueth euen the forwardest and perfectest men to vnderstand that it is not for them as yet to know aâ the secretes of God for that is reserued til the latter day And surely it is not without cause that Dauid though he were so excellent a Prophet crieth out that Gods determinations are a wonderfull thing Heereby he sheweth vs how it is impossible for vs to atteyne to the perfection of such vnderstanding vntill God haue bereft vs of this mortall flesh and so let vs assure ourselues that as long as wee be in this worlde wee are but in the way Thus yee see what wee haue too remember in this streyne Nowe Eliphas addeth weenest thou that Gods comfortings are but a small thing and is there any secrete in thee or is it strange to thee For this woorde Secrete betokeneth straunge Eliphas meeneth heere to reproue Iob of pride and vnthankefulnesse for hee sayth to him Howe nowe It seemeth that thou despisest the consolations of God and thou thinkest it straunge that he should comfort thee If any man were at that point surely it were and ouer great pryde yea and a despyzing of Gods grace whych were not to bee borne withall And why for we ought to esteeme Gods comfortings aboue all things If we be troubled what shifte or what remedie is there for vs except God bring vs backe againe into the right way So then let vs marke well that if we be combered with any perplexitie and bee at oure wits ende in any matter wee can not dispatch our selues of it nother is there any other shifte for vs than that God do pacifie vs and content vs and that is such a meane as we must make great account of aboue all things For wheÌ we bee in the greatest trouble in the whole worlde God can well inlighten our wittes and bring vs to quietnesse Then neede we no more but that God should shew him selfe and we be rid out of all trouble If heauen and earth should as ye would say be confouÌded togither so as ther were nothing but confusion ouer all yet if it please God to appeare vnto vs hee will set all things in order againe after such a sort that the things which were as greatly intangled as could be before shall become cleere so as wee shall see nothing to trouble and vexe vs Lo what cause we haue to commend Gods comfortings But this consisteth more in deede than in worde For they that flee to God for refuge maye well perceiue of howe great force his comfortes bee and what a strength they haue to appeaze vs If wee haue but the leaste comberance of the world behold we be in vexation and distresse according as we knowe that men are giuen to vnquietnesse and as soone as they haue neuer so light an occasion of greefe it seemeth that they them selues kindle the fire to torment them selues withall to the vttermost See I pray you in what state men are so long as God leaueth them a sleepe But when we be in such troubles then we perceiue dayly howe God bringeth vs backe Verely it seemeth to oure selues that we shall neuer scape out of some perplexitie and therefore we are astonished at it and say Alas what shall become of me VVee bee drowned so deepe as wee thinke we shall neuer be able to get out of such confusion and yet notwithstanding God setteth suche an order as wee bee vtterly abasshed and our mynds are in quiet and appeazed VVhereof then commeth such alteration but bycause God worketh so mightily in our heartes too the ende we should magnifie his comfortes exceedingly But what Although wee bee conuinced by experience that none but onely God can comfort vs in our perplexities and anguish and that when it pleaseth him so to doe wee haue well wherewith to content our selues yet notwithstanding we forget it in the turning of a hande ⪠and if any greefe befall vs there is none of vs all but hee feedeth the humour by chafing vpon the brydle There is no talke of repayring vnto God to say howe nowe Beholde thy God hath shewed thee heretofore how it is he to whom thou must repaire and yet notwithstanding thou thinkest not of him So much the more then must we marke well this sentence that is to wit that when men make not account of Gods comforte to bee deliuered thereby from anguishe perplexitie and trouble of mynde they bee too too vnthankfull and besides their vnthankfulnesse they haue also a shamefull pryde in that they perceyue not their owne necessitie that they might seeke remedie for it And their pryde is expressed yet better
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 impacieÌce 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 theÌ 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 coÌstaÌcy 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 coÌcerning 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
with the eye of pitie that by reason of the spreading out of his mercie vpon vs and vpon all Nations of the earth wee may haue occasion to sound forth his prayses euery where And so let vs say Almightie God our heauenly father wee acknowledge and confesse c. The .lxiiij. Sermon which is the third vpon the .xvj. Chapter This Sermon is yet still vpon the .xvij. verse and then vpon the text that followeth 18 O earth hide thou not my bloud neither let there be any place for my cries 19 For euen novve is my vvitnesse in heauen and he that vvarrant eth me is in the highest places 20 My friendes are Rhetoricians against me and myne eyes poure out teares vnto God. 21 O that it vvere lavvfull for man to reason vvith God as vvith the sonne of man his neighbor 22 Beholde the short yeares shall slide avvaye and I enter into the vvaye by the vvhich I shall not come backe againe IOB intending too make protestation of hys owne vpryghtnesse setteth downe heere twoo thinges that is too witte that hee hath not delte amisse towards men and that hee hathe called vpon God purely And that was by referring his life too the lawe bicause that there our Lorde sheweth both howe wee muste serue him and howe wee muste bee conuersant among men insomuch that we be often spoken to of it and not without cause For it is no small matter to bee able to guide our life in suche wise as it maye please god VVe see then what Iobs intent was namely to shew that he had indeuered to serue god and to walk with his neighbours without hurting or annoying of any bodie True it is that heere hee setteth downe but two particulars Howbeit his meening is to comprehende the whole For when hee sayth there is no outrage nor excesse in his handes it importeth as muche as that he had liued withoute giuing any man cause to complayne of him as who shoulde say hee had not procured them any harme or losse True it is that wee may doe some wrong and iniurie without any shew of violence But for as much as when men giue themselues too harmefulnesse they starte out of their boundes and streyne themselues too racke one to pill another and to deuour the third therefore Iob purposely sayeth that there had beene no rauening in his handes As much is ment by the seconde saying For the seruing of God consisteth not only in the exercise of prayer But for so much as that is the chief point vnder that particular Iob hath comprehended the whole Nowe then wee see after what sorte our life may bee allowable afore God that is to witte when it is duely referred to his lawe For God will not haue men to liue after their owne swinge nor too delight in this or that as they thinke best themselues nor to be their owne iudges But hee himselfe will haue the whole authoritie ouer vs and that wee should be gouerned according to his word So then to the ende that wee labour not in vaine let vs learne too walke according to Gods commaundement Marke that for one poynte Verely this is oftentimes shewed vs but yet for all that wee see howe the worlde doth alwayes runne astraye and men delight to much in their owne fancies Therefore it is not without cause that the holie Scripture doth so often sende vs to this poynt that wee should liue not after our owne liking but according as God hath commaunded Againe whereas vnder the worde Prayer heere is mention made of the whole seruice of God wee ought to weye the same throughly For the most part of men thinke not at al of praying vnto God and wee see howe the world dischargeth it selfe of it verie lightly Neuerthelesse when the Scripture speaketh of the honouring of God the chiefest poynte of it which it setteth downe to vs is prayer and had this bene obserued as it ought to bee the manner of praying had bene much more esteemed among men so as they would not haue swarued one waye nor other but haue followed that which the holie Scripture sheweth But nowe cleane contrariwise it is come to passe that men haue taken such a scope in praying vntoo God as there is no reckening made of knowing what is good and profytable too bee prayed for or in what maner but euerie man steppes to it like blinde Bayarde and commes not duetifully vntoo god And whence proceedeth this ouerweenyng Bycause wee take not Prayer too bee a thing of so great estimation as it is For if wee tooke it for the cheefe poynte of Gods Seruice it is certayne that wee woulde go to it with farre greater heartinesse than we do Againe wee see that in steade of praying vnto God menne are giuen to praying to Sainctes deceased and the worlde which yeeldeth that thing to creatures which is peculiar vnto God thinketh not the same to bee otherwyse than good If a man aske the Papistes why they terme the Virgin Marie their hope of saluation why they flee to hir and why euery one of them hath his seuerall Saincte to be his patrone if a man tell them it is blasphemie against God it is verie hard to make them beleue so And why Bicause they neuer knewe nor tasted of that which the holie Scripture vttereth so diligently that is to wit that to serue God aright it behooueth vs to praye vnto him Surely the greatest and honorablest seruice that he requireth of vs and the greatest and souerainest worship that he alloweth is for vs too haue oure recourse vntoo him Now had the Papists considered this would it not haue yrked them to haue gone to a deade creature and to say I worship God or rather I yeelde him his due Prayer is the principall seruice that he requireth at oure handes and yet they will conuey the same ouer to a creature Is not this a peruerting of the order of nature So much the better therefore ought wee to marke throughly what is conteyned here that is to wit that by this word prayer Iob ment to shewe that he had serued God purely And so if men will nowe giue proofe of their vprightnesse let them not alledge their Gewgawes as the hypocrites are wont to doe saying Haue wee not fasted haue wee not done this or that But wee muste vnderstande that our Lorde will haue vs ruled after his lawe and hee will haue the whole authoritie ouer vs Marke that for one poynt Furthermore wee haue also to note that our prayer shall neuer bee pure before God nor acceptable vnto him vnlesse our handes bee cleere from violence And why If wee bee cruell and wrangling with our neighbors God putteth vs backe and we haue no accesse vnto him True it is that many do giue the aduenture to pray vnto God although they be full of rauening and haue troubled one and tormented an other yet ceasse they not to bee hardie ynough to call vpon god But surely their prayers
call vpon him that we shal be vtterly estraunged froÌ him And so vnder the shadow of a good doctrine Bildad turneth all Religion and all feare of God vpside downe and setteth men in state of despayre Thus ye see why I sayde that it standeth vs greatly on hand to desire God to giue vs skill too apply too our owne profite and edifying the things that we reade in the holie Scripture and what soeuer els is shewed vs at al times concerning his iugemeÌts First of al Bildad is greeued that he was not herkened to and for that his sayings were not receyued Verely if he had taught faithfully to purpose he had had iust cause to be displeased And why For if wee be appointed to beare abrode Gods woorde and doctrine of saluation see that the men which heare vs are hardned or else hold scorne of the thing that we tell them surely if wee haue any zele to Godward and reuerence his woorde we must needes be grieued and sorie at the hart And why For that despite toucheth not vs but the liuing God whose messengers we be Therefore he that serueth God faithfully in carying abrode his woorde must be sorie if his labour profite not sith that men doo wrong vnto God in not receyuing his woord And on the other side we must as much as in vs lieth procure the health of mennes soules For we see that men go to destructioÌ bicause they giue not eare vnto god And when they be so headstroÌg agaynst good counsell beholde they are vtterly vndone Ought not this say I to vexe vs at the hart Then if Bildad had taught as he ought to haue done he had had iust cause to complayne of men for not hearing histale But for asmuch as he corrupted the truthe and turned it into a lie there is no reason he should be grieued Notwithstanding whensoeuer any man offereth vs any doctrine we bee warned hereby to discerne what is in it and not to reiect the thing that wee knowe not as wee see some do which make no great matter to reiect all if a man go about to shewe them that which is for the health of their soule Therefore lette vs not haue any such pryde in vs For wee shall not onely greeue the men that seeke our welfare and are willing to do vs seruice but we shal also grieue the spirite of God that dwelleth in them and giueth them the loue to edifie vs and to offer vs that which is good and conuenient for vs Ye see then how we haue neede to beware of despising that which is offered vs till wee know what is in it Furthermore when Bildad doth here vpbrayde Iob that he teareth his soule as in a rage thereby we be warned as I haue touched afore that wheÌ men martyr themselues in their passions they gayne nothing by it but that they plundge themselues still more and more in their miserie which shall also returne vpon their owne head True it is that the man which is in aduersitie thinkes himselfe well eased by his murmuring by his storming and by his stomacking specially if he belke out some blasphemie against god Lo I say how men woulde fayne wreake themselues when God holdeth them in aduersitie But what Do they further their cace by it in the ende No Cleane contrariwize they do nothing else but rende their owne soules yea euen furiously as it is sayd in this streyne The very Heathen meÌ had skill ynough too say that a mans choler is a burning and headie furiousnesse Now when a man cannot submit himselfe too God in his aduersitie but sharpeneth himselfe still more and more I pray you is it not all one as if he were starke madde Is it not al one as if he would stande against God I say not that wee should be vtterly without passions when God sendeth vs any aduersities But if our affections be vnbrydled and vnruly and serue to kindle vs and to spurre vs foreward against God so as wee bee full of bitternesse then muste it needes followe that we be possessed with furie as I haue sayde alreadie seing wee come to iustle after that sort against god And durst the creature do so if he were not bereft of his right wittes and reason No surely durst he not Then see ye a text which we ought to marke well For although Bildad do misapply it to the persone of Iob yet is the sentence true in it selfe and ought to serue our turne in asmuch as we see that impaciencie is a kinde of madnesse in a man And what is ment by Impaciencie It is not simply a greef conceyued of the mislyking of our aduersities when wee be werie of them but it is an excessiue hartburning or stomaking against them when wee cannot submit our selues simply vnto God too dispose of vs at his pleasure Therfore if our passioÌs be so vnruly as we can not keepe any measure in our aduersities then dothe impaciencie ouermaster vs And if wee haue no hold nor stay of our selues wee must needes conclude that wee are no better than frentike folke against God yea vtterly out of our wittes True it is that we will not confesse it to be so but for so much as the holie Ghost hath auouched it would we haue a more competent iudge And if we looke well into our selues there is nothing in this texte which very experience sheweth not to be too too true So then let vs assure our selues that he which hath the power to bridle his affections and to hold them short hath gotten great wisedome And vndoubtedly to the self same purpose also S. Iames sayeth that if any man want wisdome let him aske it of god And why For he had spoken afore of patience my friends sayeth he whensoeuer God afflicteth you that you light into teÌptations assure your selues it is for your profit welfare Yet foloweth it not but that the same may seeme straunge and fewe men shall agree therevnto But if a man haue neede of wisdome let him resort vnto god As if he should say It is true that mans minde will neuer thinke that al teÌptations and aduersities are benefits of Gods procuremeÌt towards vs the fault is bicause we be misaduised knowe not what is expedient for vs VVhat is to be done then For asmuch as we want wisdome specially when our passions ouermaister vs trouble our mindes let vs repayre vnto God for he can well skill how to supplie our wants Thus ye see what we haue to gather vpoÌ this senteÌce namely that we must applie our indeuer to bridle our affectioÌs that we be not in to great a choler when God afflicteth vs assuring our selues that if we take it paciently God wil turne al to our profit and welfare Contrary wise if we stomacke matters will not asswage our miseries with the coÌfort that God giueth vs what will be the end of the Euen such as Bildad sheweth here that is
when hee listeth to hyde his louing countenaunce from vs and to shewe himselfe an enimie to men it is so dreadfull a thing as were ynough too ouerwhelme the whole worlde That is the seconde poynte The thirde is that althoughe Iob were in suche pangues yet notwithstanding hee resisted the temptations howbeeit that he came no sooner to the brunte but many euill woordes scaped from him so as infirmitie was mingled with his strength Thus yee see the three things that wee haue too marke heere Firste of all wee note that God will haue men too beholde themselues in the person of Iob. For wee should not knowe what wee be if God inforced vs not to perceyue oure owne weakenesse Euerye man thinkes himselfe to bee mightie and strong wee imagine oure owne power to be woonderfull and that we shall neuer swarue yea so long as wee bee farre from blowes But assoone as God presseth wee bee so cast downe as wee may well see if we be not to too dull that it was but a vayne and foolishe ouerweening in vs when wee thought wee had any strength in oure selues wheras wee haue none at all For asmuche therefore as men are so blynded and as it were sotted in that foolishe perswasion the holy Ghost presenteth heere vntoo vs the persone of Iob too make vs perceyue howe men shrinke vnder Gods hande when they bee afflicted and that they cannot stande out but muste needes bee vtterlye ouerthrowne Nowe if this happened too Iob who was constant aboue others alas what shall become of vs But wee muste come too the second poynt which is the chiefest For whereof commeth it that wee bee not teachable to humble our selues before God and too walke in awe withoute trusting in oure selues or in any thing that wee can doo It is bicause wee feele not howe heauie and vntollerable Gods hande is The matter then that God declareth vnto vs is that it is a terrible cace when hee lysteth too vtter his power vpon mortall men in punishing them and that they must needes melte at it as snowe agaynste the Sunne and bee vtterly confounded Yea verely as the Scripture sayth God needeth not too vtter his rigoure vpon vs let him onely withdrawe his spirite that is too saye the liuelynesse wherewith hee quickeneth vs and beholde wee bee gone And when hee sayeth that not onely hee wyll bereeue vs of his power but also become contrary to vs and fall vpon vs as a thunder and tempest to ouerwhelme vs alas what can wee do True it is that wee confesse it to be impossible for mortall men to holde tacke when God assayleth them but yet for all that wee conceyue not as were requisite howe dreadfull Gods hande ought too bee too vs Thus yee see what example is shewed vs heere in Iobs persone But by the way as I haue touched afore wee muste not suppose that Iob delighted or foaded himselfe in suche passions as were euill and damnable Howe then Hee stryued too withstande them But yet did he so fayle that he was as good as shaken downe with them and God intended to shewe that men are neuer so vertuous but there is somewhat too bee mislyked in them and that euer they shew themselues very weake in some sorte or other And that is greatly for oure profite For it is too the ende wee shoulde not bee discouraged when wee bee tempted thoughe it seeme that wee shall bee vtterly ouerwhelmed Then if wee finde oure selues in that cace lette vs passe further and pray God too holde vs vp and lette vs not doubte but hee will do it sithe wee see that althoughe Iob had infirmities of flesh in him yet notwithstanding hee fayled not of the victorie I saye let vs not doubt but God wyll so woorke as hee wyll make vs too ouercome all oure temptations Yea but that shall not bee withoute making vs too lympe and without gyuing vs some blowes and without making of oure woundes too bleede Lette it suffize vs that the strokes whiche wee receyue are not deadlye but that God wyll steppe before vs for a buckler Nowe lette vs come too the complayntes that Iob maketh heere He sayeth That God bath so beseeged his wayes as hee knoweth not howe too get out and that hee hath put darkenesse in his pathe Though wee bee afflicted yet is it a greate asswagemente of oure greefe when wee see that the mishappe muste passe awaye apace and not continue styll as if we finde some meanes too scape it or shifte it off by other mennes counsell But if all this bee taken from vs there remayneth nothing but despayre This is it that Iob meeneth heere Hee sayeth that God hathe clozed vp all his wayes whiche is all one as if hee had sayde Alas where shall I become For if a wretched man be tormented with many miseries he will looke whiche way to get out if not by one way yet by another and hee will seeke meanes and aske counsell But the cace standeth not so with mee For God hath shet mee vp heere I see no waye out I may well reason of obteyning this or that but there is no releefe at all for mee And why There is nothing but darkenesse through out that is to say I see neyther waye nor pathe and God hath so inclozed mee that at a word there is no remedy at all This is the summe of all that is spoken heere And it behoueth vs to marke it wel to the ende that if the like happen vnto vs wee may not leaue to call vpon god VVhat is the cause that men shet the dore before the blow come and are not able to pray but are vtterly amazed It is bicause they beare themselues in hande that the like neuer happened to any man afore And truely wee haue seene alredy that Iob was assaulted with such temptations as this Looke vpon all the faithful that haue bin before thee if euer God handled any of theÌ after this fashion This was a plaine concluding that Iob was forlorne and vtterly cast away So then ye see a texte that is well worthy to be marked And why For if at any time it seeme vnto vs that the miseries which wee indure are endlesse that we can neuer be rid of them but that when wee haue sought all the wayes to the woode it seemeth impossible that euer we shoulde be set free agayne Let vs say very well God knoweth how to drawe vs out of this perplexitie and therefore let vs stande vpon that poynt Yea but is it likely that God should pitie vs VVee see the like hath happened to Iob. Let vs looke vnto the ende as S. Iames sayeth and seeyng that God deliuered that man from the miseries that he indured why shoulde hee not succoure vs also at this daye For nother is his might abated nor his goodnesse Yee see then to what vse it behooueth vs to applie this sentence of Iobs when hee sayeth that God had shut vp his wayes Furthermore
go to the roote whereof mention is made heere Afterward Iob sayeth Be ye afrayd of the presence of the sword for the wrath of iniquitie or of the affliction of the sword is at hande to the ende yee should know that there is a iudgement This present saying is somwhat darke ynough bicause the words are cut off but the effect of Iobs intent in saying Be yee afrayde before the sword is all one as if he had sayd ye speake heere as in the shadowe yee discourse at your pleasure as they that haue nothing to do and are at their owne leysure Such folkes may dispute at will like as there be none that make better battelles than they that are furthest off from blowes For they giue the onset they besiege townes they flea they forray and they sacke Cities so as it is a woonder too see them But when they haue well discoursed and come too marching forewarde indeede they doo no sooner heare the sounde of the drum but their courage is quite quayled Iob therefore blameth his friends for reasoning so of his cace at leysure telleth theÌ that they must take holde of Gods iustice and bee afrayde of the swoorde as if hee shewed it theÌ already And agayne he sayeth the wrath of iniquitie This saying poynteth at the crueltie whiche hee had vpbrayded them with before The wrath then is as muche too say as you chase agaynst mee and that is too greeue me For the Hebrew worde may signifie both Iniquitie and Affliction But here Iob declareth that his frieÌds are not come vnto him for any compassion of his miserie but rather to chafe yea and to grieue him and vexe him the more And what is imported in that The swoorde sayeth he That is to say God will not suffer such outrage vnpunished For although I had offended you yet ought you to be more curteous towards me But nowe in condemning me without cause ye shewe nothing but rigorousnesse against me Therefore must Gods sworde bee drawen out against you verely to the end ye may knowe that there is a iudgement Behold a notable and very profitable sentence For in rebuking his friendes after that sorte Iob is as a Prophet of God that speaketh generally to all men in common The thing then that he telleth vs is that if we be malicious to iudge euill of the thing that is good and churlish in tormenting and vexing them that are miserable ynough already we haue the sword of God to be afrayd of It is sayd Cursed are you that call good euil and euill good and yet notwithstanding wee see that this vice hath reigned at all times and reygneth stil at this day As for them that are caried by their affections what conscience make they too spite God openly They haue skill ynough too say I see the cace is good ynough of it selfe and yet notwithstanding they go quite and cleane against it Suche a man is desirous to serue God but I will stop him Such a thing myght bee too the buylding vp of the Churche and serue to the maynteyning of felowship among men and to the furtherance of the common weale but I will ouerthrow it euery whit For yee shall see some euen of those that sitte in the seate of Iustice who are as good as Diuels incarnate in spiting of God in ouerthrowing of al equitie right and are ful of corruption and outrage Now sith wee see this what is to be sayd but that we be come to the top of all wickednesse As much is to be sayd of other men For it is to bee seene that ther are nother great nor small but they worke spite against god So then is it not to be sayd that the Diuell possesseth men sith they giue themselues so to ouerthrow all goodnesse and to mainteyne euil specially seeing that so horrible a curse is pronounced by the mouthe of the Prophete against all suche as shall say that euill is good and good is euill And that is it that Iob ment heere in saying Be ye afrayde of the sword To whome speaketh he To such as are puffed vp against God and againste all right For against whome do wee make warre but agaynst God when wee go aboute too turne lyght intoo darkenesse and woulde oppresse a good cace Beholde it is God whome wee assayle So then wee haue good cause too bee afrayde yea though wee trouble but some one poore man by heaping some newe vexacion vppon hym For God setteth himselfe agaynst vs hee sayeth that hee cannot away with suche violence and extorcion VVhen menne go aboute too do any outrage or wrong to poore folkes God steppeth before them and sheweth hymselfe too bee theyr defender Therefore whensoeuer wee bee tempted too greeue and to trouble poore folkes and such as are in aduersitie alreadye ought not these woordes too make vs tremble when it shall come too our minde that Gods sworde is drawne agaynst all suche as will increace the miserie of those that are in too muche miserie already Beholde then howe God defieth all those that are gyuen too do wrong violence extortion and such other lyke thyngs and see howe he summoneth them too fire and bloud Also when wee see any poore man vnderfoote and no body supporteth hym let vs be afrayde to treade vpon hym or to do him any wrong or reproch And why For God auoucheth that hee hath his swoord drawen at all suche as shall vexe good and innocent folke after that sorte And that is it that Iob speaketh for a conclusion saying that the wrath of iniquitie shall bring the swoord as if hee shoulde say true it is that as nowe when menne ouerleape their boundes too trouble good folkes it seemeth to themselues that they shall scape vnpunished and so they nother feare God nor his iudgement No sayeth he but the swoorde is readie for them Therefore lette vs stande so much in our owne conceyt as too beare our selues in hande that God cannot come at vs when we haue so tormented poore folk which seeke nothing but to liue in quiet and haue not offended vs in any thing For when wee fall to stinging of them and to shewing of our selues bitter towards them God will bee a hundred thousandfold bitterer vnto vs and we shal feele him to be so when wee come before him as before oure iudge VVere this well weyed surely things would go far otherwise in the world thaÌ they do VVe see how Princes for their ambition sake fall to wasting of Countries too burning of houses to destroying of townes to robbing rauishing and spoyling of all things so as it is horrible to be seene And wherefore All this is lawfull for them vnder the name of warre But first and formost they should consider whither they be compelled to stirre such broiles and to make warre after that maner through the whole world Howbeit forasmuch as there is none other thyng than their own ambition that inflameth them therevnto and
them so as they prosper and liue at their ease all that while they bee so dulled that their mirth is a drunkennesse they runne ryot without order or measure Lo what Sophar ment to speake To this purpose let vs marke well how our Lord Iesus Christ sayeth wo be to you that laugh for you shall weepe your mirth shal be turned into gnashing of teeth Not that it is not lawfull for vs to be merrie as I sayd afore or that it is not lawfull for vs to reioyce when God giueth vs occasion But will we be merrie Then let vs as S. Iames willeth vs Let him that is merrie sing that is to say let him giue God thanks and in calling vpon him let him alwayes still go foreward towards him and be stablished in loue feare and trust towards him more and more Ye see then what our mirth ought to be But by the way with this sayd mirth wee must also bee sadde considering how wee ceasse not too offend God as S. Paule also sheweth vs by example and considering the vices that are in vs And so let vs alwayes go onward still to the full and perfect ioy which is hidden from vs as yet Thus muche concerning this saying that the ioy of the wicked shall not indure long Furthermore let vs mark that Sophar was beguyled by mistaking these words a short time and of small continuance For when the Scripture sayeth that the wicked vanish away and that God will consume them in the turning of a hand it is not ment that he keepeth one ordinarie stint as I haue declared already And why for if God should do so what should be reserued till the latter day we would be wedded to this world and not wayte for the comming of our Lord Iesus Christ to accomplish our resurrection and redemption Our Lord therefore is fayne to reserue many yea and the most parte of things till hys last iudgement But yet in the meane while it is alwayes his office to destroy the wicked and to shew that they be but of short continuance And in good sooth let vs consider well what oure life is and wee shall seâ that the thyng which lasteth longest time in this worlde doth but passe by and slip away in the turning of a hand VVee bee suche fooles that if God lift not vp his hand the first day to destroy such as haue offended wee are of opinion that the time will neuer come And why It seemeth to vs that this life lasteth long and yet we graunt it is but a shadow for euery man must away hence spite of his teeth Therefore when it is sayd vnto vs that the wicked continue not any long tyme lette vs learne that it is not meant that oure Lorde riddes them out of hand For although they come too the yeeres of fiftie or threescore yet ceasse they not too bee trayned on still by Gods hand to their decay and confuzion To bee shorte wee muste bee pacient and wayte with silence what God will do without such boyling and hastinesse as Sophar is wont to vse heere Behold I say howe it behoueth vs too apply this doctrine if wee intend to fare the better by it And truly it is a right necessarie poynt for vs For wee shall see many offended at the reading of the promises in the holy Scripture as that God will blisse those that are his that he will leade them in all their wayes that he will bring all their deuices too good ende that they shall liue in prosperitie that they shall bee blissed at his hande both in themselues and in their ofspring and their cattle at home and abroade and in their possessions and that they shall bee preserued by the grace of god And on the contrarie part we see that the children of God indure so great scarcitie and so many miseries as is rufull Sometime they haue not so much as one morsell of bread to put into their mouth and they be smirten with diseases and al other calamities while in the meane time the wicked whome God had threatned doe prosper VVe be astonished at that that wee seeme to lose our time in trusting vnto God and that his threatenings and promises are deceytfull VVhat is the cause of suche trouble It is for that we want pacience to bridle ourselues and to say I wil see what God will do VVe need no more but to stride ouer as when wee haue to passe a diche we bee fayne to leape and stryde that wee maye get ouer it So then for as much as we can not leape ouer the things of this worlde and so lift vp our selues to beholde Gods iudgements therefore we cannot see them though they be neere at hand And certesse there are diuers that will say I can go no further for such a thing stoppeth me And what is that stop It is but some strawe that lyeth in their way That is all the let and yet they needed no more but to lift vp their foote or to treade vpon it to ouercome all the matter that we make so great adoe of And is not that a great lazinesse in vs Howbeit when we be destitute of Gods spirit yee see in what plight we be Yet are not the things that are conteyned in the holie scripture spoken in vaine nor without cause Furthermore it behoueth vs to marke also howe Zophar sayeth heere that when the wicked shall haue lifted vp their heade to the skie and reached to the clouds God will find meanes well inough to throw them downe yea and to sinke them euen into hell Lo what the end of the wicked shall be which seeke nothing but to aduaunce themselues True it is that God doth erewhiles exalt his seruantes to honour and dignitie but yet do they not ceasse to be lowely still all the while VVhen a man is gouerned by Gods spirit although he be a great Prince and honoured of the whole worlde and God hath reached him his hande to exalt him highly yet will hee always be modestly mynded to acknowledge his own infirmities and to walke in the feare and warenesse saying Alas what would become of me if my God brydled mee not He giueth me of his grace and as for me I haue nothing of myne own Haue I any cause then to glorifie my selfe No But the neerer he commeth to me the more doth he bynde me to him so as if he be honored among men it behoueth me to be as a mirrour to saue such as are destroyed and ouerthrowne God then hath sette me in this cace to the ende I should serue their turnes that haue neede of my helpe Thus when the children of God are indued with any graces they meene not to keepe them to themselues too serue their owne peculiar turne withall but to acquaint themselues with their neighbors yea eueÌ with the meanest of them according as Saint Paule speaketh and to humble themselues to the lowest of them as God hath commaunded them
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 accouÌt 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-baÌde 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 allegatioÌs And truly God suffereth them to hold plea so for a time but at length hee
then that wee ought too vse great discretion in comforting suche as are afflicted And therefore it is not without cause that Iob telleth his freendes it were muche better for them too holde their peace than too increase his trouble by speaking and hee woulde take theyr silence for a comfort Yea and hee addeth that when they haue heard him hee will giue them leaue to mocke on not that hee meeneth that they might haue reason so to doo but he rebuketh them for their rashnesse according as it is sayde prouerbially that a hastie iudge giueth a swift sentence For they were ouer hastie in condemning of Iob before they had hearde him And so when he sayth that they may mocke on when they haue heard him speake he meeneth that there is nothing but disorder and rashnesse in them and that they descant vpon an vnknowne matter whereof they were not yet throughly informed Therefore wee haue a common doctrine to marke in this sentence whiche is too brydle our selues when we come to iudging and not too bee so heddie till wee knowe the verie truthe indeede And so muche the more ought wee too minde it bycause wee see that men are by nature ouermuche inclyned to this rashnesse and ouerhastinesse For although wee woulde fayne be esteemed too bee of ripe and settled iudgement yet are there verie fewe too bee found that giue themselues to bee so yea and which worse is we shall see a great number that make haste too shewe their fine witte for feare least men shoulde take them for dullardes This causeth vs oftentimes too throwe oure selues headlong intoo ouerhardinesse and too iudge crookedly and vntowardly of oure neighbours without reason or without indifferencie at all Seeing that this maladie is so naturall too vs let vs learne too examine things before wee speake It is sayde that the wize man will alwayes heare and the foole haue his mouth open and neuer leaue babbling It is not for naught that Salomon sayeth so and wee can well skill to say so too but in the meane while wee doo yll put it in vre And therefore what is oure cheefe wisedome Saint Iames sheweth it vs when he sayeth that we ought to bee slowe too speake and willing too suffer our selues too bee taught For when wee haue the modestie too refrayne from hastie speaking God will giue vs the grace too knowe the matters and when wee knowe them wee shall tell howe they stande At a woord wee shall haue profited greatly when we haue learned too refrayne hastie iudgement For wee cannot iudge oure neighbours after that sort at aduenture without a double despising of Gods goodnesse VVhy so For wee must all appeare before his iudgement seate as Saint Paule telleth vs Then if I iudge my neighbour before I knowe howe the cace standeth I take vpon me the authoritie of God and I chalenge to my selfe that which belongeth not too me no nor too any Angell in heauen And what an ouerboldenesse is that True it is that when we once knowe the euill I say when we knowe it not after our owne imagination but as it is of verie truth we may bee bolde too condemné it and we shall not be rash in so doing VVhy For we iudge not at all but onely ratifie the iudgement that God hath giuen by his worde But when wee bee so hastie as is spoken of afore it is high treason to God bycause we rob him of the right that is peculiar too himselfe and pull it to our owne persons And againe besides this we offende God in taking vpon vs to iudge of secret matters But it behoueth vs to knowe our owne measure and that we haue neede to inquire of the things that we knowe not and not to say it is so or so vntill wee bee throughly informed of the matter Those twoo reasons ought to holde vs well in awe that we be not ouerhardie in iudging our neighbours Furthermore if it behoue vs too keepe this modestie towarde mens persones what must wee do too Gods doctrine I pray you when euerie man stootes foorth his bolt vpon a doctrine before he haue throughly examined it is not such rashnesse woorthie to bee double condemned I haue shewed alreadie that we bee traytours to God in robbing him of his honour if wee iudge the persones of our brethren before we knowe them throughly But it is certaine that Gods doctrine is muche more precious than mennes persones I go aboute too infrindge some doctrine at aduenture yea euen some doctrine of the holye Scripture or some article of the fayth and is not that an vnhallowing of the holy things Neuerthelesse wee see men bolde and ouerbolde in this cace For nowadayes who shall bee sooner beleeued in matters of doctrine than drunkardes looce liuers and heathenish men whiche can as muche skill of Gods secretes as can brute beastes yea as can the verie Swine These muste snuffe vp theyr groyne agaynst Gods doctrine and dispute with might and maine agaynst the truth that hath beene well stablished by the holy Scripture And what maketh them so bolde Euen bycause they vouchsafe not to heere But God punisheth them for their presumption shewing that they bee but ranke fooles which alwayes haue their tongues walking and neuer haue their eares open too heare with pacience So much the more then behoueth it vs too practize thys sentence and admonition that is giuen vs heere that euerie one of vs must learne to bee slowe to iudge And when wee do so wee shall bee teachable For hee will neuer proue a good maister which hath not bene a good scholler If a man will worke maystries at the first day before hee haue euer beene bounde prentice too the occupation hee shall make fayre woorke and aduauntage himselfe greatly Nowe if the cace stande so in handie craftes what is to be thought of Gods doctrine which surmounteth all mans vnderstanding and is reuerenced euen of the Angels And so wee must not onely haue beene scholers that we may bee maysters but wee must also perseuer all our life long in profiting and vnderstanding when wee mynde to teache others VVhen God hath giuen a man grace to teache others hee must not thinke that hee himselfe is not bounde too learne any further But let vs assure our selues that no man shal euer be a good and faithfull teacher except hee indeuer to learne still as well as other men To bee short it behoueth vs all as well those that teache as those that learne to be Gods scholers and to proceede further and further in his learning yea euen till we die Thus much concerning that sentence Nowe let vs come to the protestation that Iob maketh My talking sayth he is not vnto men for were it so howe shoulde my spirite not fayle Heere Iob sheweth all the children of God how they ought to speake He had protested the like alreadie heretofore How beit it is not without cause that he repeateth it againe forasmuch as it is
certain that while wee wander here bylowe our talke will alwayes trayle a long trayne of superfluities after it and wee shall not go to the matter roundly and substancially as wee ought too do VVhat is the cause that wee are woont to snarle our wordes in such wise as a man cannot wring out any pure truth out of vs It is bicause we haue our eye vpon men For besides that men do bleare themselues and discerne not things as they ought to do we on our side are alreadie enclyned to followe it and the diuell also thrusteth himselfe in too make a hotchopotche of all things So then oure woordes shall neuer bee well conueyed and cleare except wee haue God before our eyes and speake as in his prefence On the other side wee are neuer throughly touched when wee talke but with men For they iudge no further than they see and wee passe for no more but to hide our vices and we thinke it ynough if the euill be not apparant Lo howe men fall asleepe in theyr sinnes and neuer speake freely as they ought to doo vnlesse they knowe that God summoneth them before him and frameth their inditements and that they must preueÌt it and not tarie till God condemne them but rather yeeld themselues giltie of their owne accorde This is the cause why Iob protesteth here that his talking is not vnto men True it is that we ought to haue regard of our neighbors when wee talke with them that our wordes may edifie them For if we cast forth light and wandring speeches we shall lay stumbling blockes in their way and we may hurt them diuerse wayes Therefore when we speake to men we must bethinke our selues afore hand that is to say we must haue regarde that it might bee to their profite But yet must wee haue the thing that is spoken heere of Iob which is to put God before Iob then meeneth not singly that he despyzeth men and that if hee see them rude and ignorant he will not in any wise applie himselfe vnto them no but that he is not led with such vanitie as too please men onely and to forget God or too put him behind them but rather that when he speaketh hee maketh his reckening aforehande that he is as it were in the presence of God so as all his thoughts are knowne too that heauenly iudge and therefore he must not disguise himselfe nor thinke too further his cace by concealing the truth Lo whereat Iob looked And so as I haue touched alredie let vs haue the wit to pray God to cal vs throughly home to himselfe that is to say that as oft as hee viseteth vs with his handes he will so touch our mindes and hartes too the quicke as wee may knowe that it is hee whiche punisheth vs for oure faultes and that all oure thoughts are bare before him and not be dazeled and sotted in our owne talke as they that are so full of babling onely to please men Beholde I say whereof wee bee instructed in this sentence And it behoueth vs to remember well the reason that Iob addeth If it be so sayeth he how and wherefore doth not my spirite faynt It seemeth that hee leaueth his talke heere as it were cut off But the sense is that such as doo so direct their talke to men without regarde of God shall quayle in the ende and that when they haue made fayre countenaunces at the first sight their hypocrisie will bewray it selfe at the last And in good footh wee see it so by experience For they that are so ledde with vainglorie and are alwayes desirous to be had in reputation among men as the onely respect that they haue will surely tell many fayre tales and roll so trimly in their Rhetoricke as their woordes will vtterly bleare mens eyes and it will bee a woonder too heare them speake Heerevpon they streake themselues when men sooth them but in the ende God pincheth them after suche a sort as hee sheweth that all was but hypocrisie God then taketh away that starche as when a woman that starcheth hir face commeth intoo the Sunne and the heate lighteth vppon hir by and by the starche falleth off and hir wrinckles appeare by meanes whereof hir shame is so manifest as shee is faine too get hir away to hide it Euen so is it with hypocrites For by reason of their goodly shewes they shall bee commended exceedingly of the worlde and men will thinke there is none euill in them VVell God leaueth them there for a time so as they shyne bright before men but in the ende hee mocketh theyr hypocrisite and then are they vtterly defaced they bee pynched double and treble till they can no more all the babling that they were woont too make is layde a water and beholde all theyr goodly Rhetoricke fayleth them Therefore let vs marke well this reason to the ende we may learne to come vnto God of our owne accorde and to haue a care to speake as in his presence before he constreyne vs by force and violence Thus then the reason that is set downe heere ought to serue vs for a threate to make vs shunne all hypocrisie and to follow the sayde vnfeynednesse of setling our selues as it were in the presence of God and of hauing an eye alwayes vntoo him in our talke For if wee haue an eye vntoo him surely hee will giue vs the grace to stande specially if wee followe the example of Iob. For Cain and Iudas and such other like were faine in the end to feele Gods presence not for that they were moued by it to returne too repentance but that God brought them therevntoo by force But let vs followe Iob that is too say let vs seeke to holde our selues before the face of our iudge and let vs go to him with all humblenesse acknowledging his iustice that we may giue him the glorie which belongeth to him and which he deserueth VVhen wee go so too woorke and desire to bee succoured by his goodnesse surely our wittes shall not fayle vs though we were pressed neuer so extreemely yea and seemed too bee vtterly ouerwhelmed VVe should say I be neuerthelesse hilde vp and in the ende so restored as God should shew that all such as seeke him and come too hym willingly are receyued at hys hande yea euen as it were too bee hilde in his lappe and that hee will giue them such a resting stay as they shall neuer miscarie be their infirmitie neuer so greate And nowe Iob not without cause addeth that when his freendes looke vppon it they shall be amazed and compelled to shet their mouth and too lay their hande vppon it to holde their peace For if we knew Gods iudgementes in good earnest surely wee woulde haue more holde of our selues than wee haue But what is the cause that wee bee so hardie too iudge so at randon but for that wee examine not throughly the things that God sheweth vs As howe If wee
mirth that God condemneth VVhereby we ought to take warning to restreyne our selues and whereas we see there are many whose whole delight is too seeke such pastimes let vs say a mischeefe on them And if we will not haue the same curse to light vpon our selues let vs learne too absent our selues from such looce and wanton pastimes but let vs rather aduisedly restreyn our selues and set God alwayes before our eyes to the end that hee may blisse our mirth and we so vse his benefits as we may neuer cease to trauel vp to heauenward Thus ye see how it behoueth vs to apply all our mirth to this ende namely that there may be a melodie sounding in vs whereby the name of God may be blissed and glorified in our Lorde Iesus Christ Nowe let vs fall downe before the face of our good God with acknowledgement of our faults praying him too make vs so to feele them as wee may be hartily sorie for them and in returning vnto him desyre him to mortifie our whole nature ruling all our thoughts and affections by his rightuousnesse and making vs newe creatures to the ende we may so passe through this world as we may not be hindered by any stumbling blocks and bylettes that are in it nor cumbered and thrust out of the way by the miseries that wee haue to indure heere nor by the aduersities that God sendeth nor tempted by the prosperitie of the wicked but that wee may fight stoutly agaynst all temptations euen till hee gather vs intoo his heauenly rest and make vs inioy the inheritance that hee hath promised vs whereof we be yet destitute for a time that our fayth and hope might be exercised That it may please him to graunt this grace not onely to vs but also to all people c. The .lxxx. Sermon which is the third vpon the .xxj. Chapter This sermon conteyneth the rest of the declaration of the xij verse and so forth of the text that here followeth 13 They spende their dayes in vvelth and sodenly they go dovvne to the graue 14 And yet they say vnto God depart from vs for vve desire not to knovv thy vvayes 15 VVho is the almightie that vve shoulde serue him or vvhat shall it profit vs to pray vnto him IT was yesterday declared that Iob here speaketh of those that abuse the benefits which God bestoweth vpon them during this mortall life so as they be caried away with pleasure and are as it were drunken therwith And hereby we ought too take warning so too reioyce that there bee alwayes a measure in vs and that we bridle our selues For the thing that ought moste too put vs in rememberance of God is the receyuing of the benefites that hee bestoweth vpon vs which thing ought to drawe vs vnto him and make vs too loue him Contrarywise we see that they which reioyce without measure and order forget God and are so glad that they thinke no more on him neyther will any more be subiect vnto him So then let vs follow this modestie or meane that I haue spoken of and learne so too moderate all our pleasures that wee bee not caryed away with the worlde And there with all also bicause heere is mention made of the flute of the taboret harpe other instrumentes of musike let vs note that the things which of their owne nature be good ought not by vs to bee put to an euill vse As musike of it selfe cannot bee condemned but forasmuch as the worlde doth almost alway abuse it we ought to be so much the more circumspect this place warneth vs thereof VVee see at this day that they whiche vse musike doo swell with poyson agaynste God they become hardharted they wil haue their songs yea and what manner of songs full of all villanie and ribauldrie And afterward they fall to dauncing whiche is the cheefest mischeefe of all For there is alway such vnchaste behauiour in dauncing that of it selfe and as they abuse it to speake the truth at one worde it is nothing else but an enticement to whoredome So then it is not without a cause that Iob inteÌding to declare that the children of this worlde and the despizers of God doo passe measure in their reioycings speaketh of the sounde of the taboret of the flute and of other instrumentes of musike As I haue already touched hee dooth not so condemne these things as though they were euill of their owne nature but he considereth the abuse that therin is committed for men doo neuer so well keepe measure as to vse musike modestly This vice then is heere to be noted to the end that we may so thinke of it as we may take some profit thereby To be breefe let vs as long as we liste excuse the vanities that are committed in musike yet doo we see that the spirit of God condemneth them bicause that men delight to much in them and when they sette their delight and pleasure in these base earthly things they thinke not a whit vpon God nother do they ascribe the whole vnto him This is the summe of that which we haue to note out of this place Now at leÌgth it is sayd that God wil suffer the despizers of his maiestie to go to theyr graue in a minute of an houre after that they haue speÌt their whole lyfe in greate ioye and pleasure This thing also is very well noted in the threescore and thirteenth Psalme although he vseth another similitude there which is that the wicked go to their death without any impeachement or hinderance that they haue nother bands nor cords And thereby the Prophet ment to shew that the children of God in this world doo nothing but pine away hang the wings for sicknesse and diseases and other suche like things are as it were bandes that draw vs vnto death and pull vs backe agayne from it On the one side when wee be sicke we see that death threatneth vs for we are therby taught howe frayle a thing our life is yea they are all of them messengers whiche God sendeth to say vnto vs Prepare your selues for you haue nothing certayne nor sure in this worlde These then are bandes of death which draw vs vnto him And againe we go on pyning and cannot dye yea a man woulde thinke sometyme that wee should not liue halfe a yeare to an ende at the moste and yet wee go foorth on and in the meane season the disease continueth still with vs This wee see in the children of God but in that while the wicked spende theyr tyme in myrth and ioye yea they are lustie and full of courage and when they come to their death it seemeth that euen as they woulde wishe they laye them downe to sleepe This will seeme very strange but let vs keepe in remeÌbrance that which hath bin alredy declared that is to wit howe Iob ment to shewe that although God punishe not all trespasses heere in this world yet
men beginne to mistrust the promisse of God when they see the wicked prosper while the poore faithful are afflicted and tormeÌted on euery side VVell there is yet an other worde to note which is that after that Iob hath spoken of the seruice of God ⪠in the seconde place he setteth here prayer that is to say the reuerence that men do vnto God in humbling themselues vnder him and in making request vnto him It is not without cause that Iob did vse this worde Truth it is that God will be honored and serued of vs in charitie brotherly loue temperaÌce humilitie other such like things hee will haue vs to loue one an other to seeke to releeue our neighbours and euery man to submit himselfe to that which is commaunded him as his calling requireth and to liue togither and euery man to apply himself to his labour without deceyuing any maÌ This is the seruice of God and they are all of them acceptable sacrifizes vnto him but yet to serue God well we must begin at this end namely to honor him in giuing him the prayse that is due vnto him and that is done by supplication and prayer As for example if a man walke without doing any euill so as he cannot bee accused that he hath deceyued any man that hee hath bene cruell that hee hath troubled his neyghbour nor can bee conuinced either of whoredome or of drunkeÌnesse but to be short hath absteined from all notable vices in the sight of men and yet haue nother religion nor fayth in his harte but hath quite forsaken God shall his life for all this be accepted of God No for it is nothing but vanitie all this is nothing but filthinesse before god And why what is it to haue giuen vnto men that which apperteyneth vnto them and to deceyue God ⪠and robbe him of his preheminence and authoritie And shoulde not God haue a greater priuiledge without comparison than al creatures So then it is not without cause that Iob minding to shew what is the true seruice of God putteth downe this speciall kinde of seruice to weete prayer when we come to present oure selues before him in prayer According too this the holy scripture sheweth that it is the cheefe sacrifize which God requireth of vs as it is sayd in the fiftith Psalme that he hath refused al the ceremonies wherwith the hypocrites make a shew of seruing him For wheÌ they haue doone many goodly outwarde things they thinke that God is greately bounde too heare them VVhat is it then that God requireth of vs Call vpon mee in the day of thy neede and I will heare thee and so shalt thou glorifie mee The cheefe seruice therfore that God requireth of vs is that wee call vpon him knowing that when wee come vnto him in truth he will make vs parttakers of all his benefites and so gouerne vs by his spirite that we shal neuer be bereft of his graces For this cause then Iob minding to shewe what is the seruice of God sayeth that too pray vnto him is a thing most excelleÌt of all To be short wee learne hereby that if we intende to leade a well disposed lyfe and suche a one as God alloweth and accepteth wee muste firste of all put our trust in him knowing that wee bee wretched creatures when wee haue not recourse vnto his goodnesse But contrarywise if wee stay our selues vpon it wee shall want nothing that he knoweth to bee expedient for our saluation Furthermore lette vs take heede that we giue good example to all men that wee bee not cruell to our neyghbours but rather indeuer to helpe them at all tymes and in all caces bearing with the weake and communicating the things that wee haue vnto the needie VVhen our lyfe is thus ruled that is a true seruing of god But if wee robbe God of his honour and make a pretence too serue him and yet liue like Cattes and Dogges among our selues it is true that with our mouthe wee shall make protestation that wee serue God but it will appeare in deede that we are his mortall enimies that there is nothing in vs but rebelliousnesse and that wee do nothing but make warre agaynst him all our lyfe long Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes praying him to make vs feele them better than wee haue heeretofore done to the ende wee may bee sorie for them and therewithall seeke the remedie in him so that beeing purged clenzed from our sinnes wee may seeke nothing else but to cleaue vnto his rightuousnesse And that wee may so do let vs alwaies looke vnto him knowing well that hee hath placed vs in this world to the end that we should alwaies go forward vnto him yea in such sorte as we doubt not but that hee hath a fatherly care ouer vs And in the meane season let vs desire to be instructed by his worde that he would alwaies lighten vs not only in our outward workes but also in all our thoughts affections so that with hart minde we may be wholly giuen to him to the ende that his holy name may bee glorified in oure whole life That it may please him to grauÌt this grace not only to vs but also to all people and Nations c. The .lxxxj. Sermon which is the fourth vpon the .xxj. Chapter 16 Their prosperitie is not in their ovvne hande let the intent of the vvicked be farre from mee 17 Hovv is the candle of the vvicked put out and their destruction commeth vpon them and God deuideth their lines in his vvrath 18 So that they be as chaffe before the vvinde and as the stubble in the vvhirlevvinde 19 The Lorde hideth his strength for his Sonnes and payeth him and he shall see it 20 His eyes shall see his destruction he drinketh of the furie of the Almightie 21 And vvhat pleasure leaueth he in his house he seeth his dayes shortened WE haue before shewed what the minde of Iob is that is to wit that the iudgements of God in this worlde are not so apparant to the eye that a man may thervpon certainely conclude that according as euery man liueth well or ill so is he punished or receyueth at God his hande his due wages but rather that in this transitorie life there is a coÌfusion of things so that the wicked liueth at ease the godly is tormeÌted all the dayes of his life And yet for all that Iob doth acknowledge that God ceasseth not to be a rightuous iudge that men should not stay vpoÌ the present estate of things that it is not true felicitie which the wicked enioy whiles God winketh at their faultes in sparing them VVee see then in a briefe summe the discourse that Iob maketh here and it is a thing very profitable For first of all when we consider the matters of this worlde it is a very harde thing to perswade vs
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 theÌ 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 heaueÌ that is certaine vnchaÌgeable 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 vpoÌ 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 coÌuenient seing that the children of God ought to folow their heaueÌly 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 childreÌ 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 vengcaÌce nor be moued with excessiue passions as wee are wont to be all that muste bee ameÌded 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 wheÌ 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 saluatioÌ is thereby aduaÌced 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 wheÌ he punisheth our enemies and those that troubled vs delt outrageously with vs God theÌ by chastising the wicked doth ratify coÌfirme the loue that he beareth to the good faithfull meÌ This is againe a secoÌd 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
a thing is it when wee conuey it ouer vntoo creatures and God hath but the refuse of other mennes leauings This is the coÌmon dealing in the Popedome and not onely the ideots as I haue sayde but the greatest clerkes are the followers of the diuelish doctrine that is mainteyned there And so we see that all christian beleefe hath bin destroyed and abolished there And therefore so muche the more ought we to magnifie the goodnesse of God for plucking vs out of so bottomlesse pittes so much the better ought wee sticke to the doctrine that is declared heere which is to beleeue stedfastlye that wee shall not seeke oure God in vaine if wee call vpon him in truth bycause forasmuchas hee telleth vs that hee will heare vs yea and that hee will not tary vntill we open our mouth but holdeth his hand already stretched out to helpe vs at our neede as he speaketh by his Prophet Esay And this is the cause why the promises are so oftentymes repeated in the holye Scriptures and not withoute reason For what soeuer God promised men they cannot bee perswaded that hee wyll heare them To bee shorte wee cannot gyue credit vnto God but as for oure owne lyes wee beleeue them too muche For this cause God ratifieth the promises which he hath made that hee will heare vs But wee muste note to what ende God is so gracious vnto vs and so readye to helpe vs in all our necessities It is too the ende that wee shoulde paye him our vowes that is to say that wee shoulde by oure thankesgiuing proteste that in all things and for all things wee are bounde vntoo him For this woorde vowe importeth a solemne recorde that men yeelde by declaring that they haue not any thing but of Gods gifte from aboue and that they cannot require God agayne nor presente him with any thing saue onely with prayse and thanks as it is sayd in the Psalme VVhat shall I giue vnto the Lorde for all the benefites that I haue receyued of him I will receyue the cuppe of saluation and call vppon his name VVee see then that our God requireth nothing of vs but that wee shoulde doo him homage for all his benefites and acknowledge his liberalitie and so muche the more extoll his mercye whiche hee hath vsed towards vs Thus then the way for vs to reioyce in oure God is that we knowing how muche wee are beholding vnto him should giue him thankes for all his benefites thereby be stirred vp to acknowledge him heereafter for our father and to do him that honour and homage which is due vnto him assuring oure selues that hee will neuer faile vs and that seeing we haue felt him so good mercifull he will continue the same still And not onely hee will make vs to knowe in this worlde that wee haue not put our truste in him in vayne but trulie and perfitly to inioye his goodnesse when he shall haue gathered vs into the heauenly kingdome which he hath purchased vnto vs by our Lorde Iesus Christ Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes praying him so to touche vs with his holy spirite as our offences paste may bee abolished by his meere goodnesse and also too beare with vs all the dayes of oure lyfe vntill suche time as hauing whollye clothed vs with his rightuousnesse and transformed vs intoo his image hee make his glory so too shine in vs as wee may feele the frute of the inheritance which is nowe promised vs And so lette vs all say Almightie God heauenly father thou haste promised too heare oure requestes whiche wee make vnto thee in the name of thy sonne c. The .lxxxviij. Sermon which is the first vpon the .xxiij. Chapter This Sermon conteyneth yet some thing of that which concerneth the three last verses and afterward the text which followeth 1 IOb ansvvering sayde 2 Although my talke be this day in bitternesse and my plague passeth my groning 3 If I knevve to finde him or hovveto come vnto his seate 4 I vvould pleade my cace before him and fill my mouth vvith arguments 5 I should knovve vvhat he vvould ansvvere me vnderstand vvhat he vvould say vnto mee 6 VVould he debate the matter vvith me by force no but he vvould put strength into mee 7 There the rightuous shall debate vvith him and I should be acquitted for euer WE haue here to conferre the last saying of Eliphas with the answere of Iob whiche wee haue now hearde Eliphas on his behalf maintaineth that God will alwayes knowe them that are rightuous and not onely shewe them fauor but the whole cuntry for their sake Iob answereth to this that although he be extremely delt with at Gods haÌd it is not bicause hee hath deserued it And for proofe therof he sayth that if he had leaue and libertie to pleade his cace he would well declare that it is not for his sinnes that God doth so punish him These are the two contrary sayings that are treated of here Nowe touching the firste which is the saying of Eliphas it is true that our god hath promised to shew himselfe mercifull towarde them that serue him with a pure hart And that the same shal extend not only to their owne persons but also to their families yea to whole cuntries Yet notwithstaÌding it followeth not that God will bind himselfe to one certaine rule For we see how he trieth the pacience of his seruantes and of those that indeuer to obey him in euery point Then dealeth hee not all after one rate as we haue declared heere before ⪠And in deed although it be sayd here That a cuntry shall be deliuered by the cleannesse of one mans bands we heare the Prophet Ezechiell say contrariwise If Iob Daniel Noe were in this Towne they shall deliuer theyr owne soules but yet should their children perish It seemeth in deede that the Prophet there hath respect vnto this place heere to shewe that God is not bounde to saue a cuntrie for one mans sake only If he do it as it may happen that he wilâ it is at his owne libertie but to appoint him a law were a thing to vnreasonable Truth it is that it was sayd to Abraham that if there could haue bene founde but fiue rightuouse men in Sodome God would haue spared the whole citie for their sake and although it was filled with horrible sinnes yet God woulde not haue vsed the vengeance whiche is written in Moyses Therevpon Eliphas intendeth to conclude that alwaies as ofteÌ as there is but one righteous maÌ in a cuntrie for his sake the cuntry shal be saued but this ought not to be racked out so far as we haue declared But to bee shorte let vs learne that all the teÌporall promises that are coÌteined in the holie scripture that is to say those whiche concerne the state of the lyfe present are not so general that we shold
mans ordinarie liuing or prouision bycause it is a parcell of the lawe that a man should lay for his liuing For he must not eate so much as to brust himselfe in one day but hee must take his portion too his nourishment and sustenance and content himselfe with it Thus yee see that this worde is also taken for euery mans ordinarie liuing or prouision And either of both wayes may stand very well VVhat is it then that Iob ment heere Hee ment that Gods worde was a treasure of more estimation vntoo him than all the goodes of the worlde VVhat thing is dearer vnto men than their nourishment For as we loue our liues so doo we also indeuer to prouide necessaries for the same If we want bread what a thing is it to vs How are we dismayd at it Forasmuch then as men haue great care too mainteyne their liuing Iob in preferring Gods worde before his sustenaunce of meate and drinke sheweth thereby that hee made not so great account of this present life as of earnestnesse in obeying God and that hee had muche leuer to be taught by his word thaÌ to be fed with the best meate in the worlde Heerof wee may gather a good admonition For we see howe men are desirous to liue and not onely desirous but also mad of it so as there is nother measure nor staye in them And yet in the meane whyle they wote not to what end they liue nor why they desire life For they haue no regard of god So much the more therefore doth it stande vs in hand to marke what is sayde here that is to wit that our desiring to liue in this world must be alwayes to serue our God and too dedicate our selues to his glorie and to bee consirmed more and more in the hope of the heauenly life wherevnto he calleth vs That is the poynt wherevnto wee must applie all our wits and indeuers And if we do so it will follow immediately that we shall preferre Gods doctrine which is the spirituall foode of our soules before all the foodes that wee can wish for our bodies For what is it to be fed with bread water yea or with wine all other the dilicatest meates and deinties that can be deuised VVhat is that too the purpose if our soules be starued in the meane while OxeÌ Asses and horses shold be in better more excelleÌt state than we So theÌ let vs lerne to preferre gods word wherwith oure soules are nourished before all the things that concerne this teÌporall flightfull life and let our preferring of it bee not onely to say I am learned but also too giue our selues wholly to the seruing of God as I obspeaketh of it here Now let vs come to that which I haue declared concerning the worde when it is taken too signifie the common maner of doing If wee take it in that sense truly the meening wil not be chaÌged at al in effect Howbeit there wil be one other point very profitable and worthie to be borne away For by that meanes Iob declareth that he was not wise after the maner of the wise men of this world who will alwayes needes followe their fleshly reason but that he had quite giueÌ ouer al self liking to the end he might submit himself vnto god And that is a verie needfull thing according as I haue touched alreadie that wee bee but vagabundes and stragglers if wee holde not the way that God hath shewed vs And howe may that be done Let vs cut off I say let vs cut off our owne customes Ordinances and maners of lyuing let euerie whit of it fall to the ground and be done quite and cleane away For so long as men delight in their own inuentions so long as they bee wedded to their owne customes and so long as they sticke wilfully too their owne trades of lyuing it is impossible for them to giue themselues too god It is all one as if a man woulde put a French hoode vpon the heade of a Calfe or a Cowe which is not theyr nature or kynde and therefore they cannot away with it But yet more wood are we when it commeth to the point that wee should obey God than the brute beastes are too the things aforesayd VVherefore that we may be fashioned to obey Gods law wee must learne first and formost too rid our selues of all the gay inuentions that come in our head as when we think with our selues why should not this be good VVee haue bin wont to do it and euerie man doth so and it hath continued thus at all tymes VVee muste no more alledge any of these things And why For if God once speake the word it behoueth vs to yeeld vnto it And so wee see it is not without cause that Iob hath sayde that he sought Gods worde and the doctrine conteyned in the same and that he esteemed it more than all other things And as touching the word lay vp it cannot be discoursed to day and therefore we wil let it alone till to morrow And in the meane while let vs fall downe before the face of our good God with acknowledgement of oure faults praying him to make vs so to feele them as wee may learne too humble our selues not onely in acknowledging the mightie power that he hath aboue vs but also to glorifie him in his rightuousnesse and to knowe our selues alwayes to be wretched sinners and specially that when we knowe the faults that are in vs wee may continually mourne for them assuring oure selues that God knoweth many mo by vs thaÌ we our selues can perceiue and that forasmuch as we bee full of vanitie and inclyned too deceyte and leasings let vs desire him too refourme vs in such wise as our whole seeking may be to profite in his schole and as we may harken diligently to the sound doctrine that is spoken to vs in his name not with our bodily eares only but in such sort as it may take good roote in our harts that we may desire nothing else but to be filled with it and to haue it for our ordinarie foode That it may please him to graunt this grace not onely to vs c. The .xc. Sermon which is the thirde vpon the .xxiij. Chaper This Sermon is yet still vpon the twelfth verse and then vpon the text that ensueth 13 Hee is still at one poynt and vvho can turne him from it looke vvhat his heart desyreth hee doth it 14 He vvill performe of me vvhatsoeuer he hath decreed and many such things are in him 15 This is the cause that I am afrayd of him and vvhen I thinke of him I stand in feare of him 16 God hath softned my hart and the Almightie hath troubled me 17 For I am not cut off by the darkenesse but he hath hidden the darknesse of my face VVE sawe yesterday that if we will obey God rightly wee muste giue ouer all our owne customes and maner of dealing and
walke soundly and that the man which is not giuen to any wickednesse dooth neuerthelesse iinger in paine all his life long so as he hath much ado to go vpon his legges And how commeth that to passe what is the cause of it VVe cannot tell neither are we able to determine And why For God reserueth the reason to himselfe This therefore is no poynt of his ordinarie Iustice neither must it be measured all after one rate Againe we see the wicked in prosperitie and that not onely for a day or two as hath bin sayd afore but for all the time of their life Yea and eueÌ when they die it is as it were with laughter and they go away as it were in a sleepe For they be taken out of the worlde in the turning of a hande without any long pyning or suffering of much paine And what meeneth that Truly we must not blame God with vnrightuousnesse wee must not sharpen our tongue agaynst him But it behoueth vs to knowe that hee hath a higher kinde of iustice or rightuousnesse than our wit can reache vntoo and wee can neuer atteyne vntoo it but the reason must still be hidden from vs Neuerthelesse wee must not cesse too honour his secrete iudgements and too submit our selues vnto him in wayting till he disclose the thing vntoo vs which hee reserueth as yet too himselfe in hys owne secrete determination Lo howe God hideth mens right from them So then according too that whiche wee haue sayde if a man bee punished after that sort what will bee sayde but that hee is a wicked persone And yet for all that hee is not so True it is that all men are sinners and God might iustly destroy vs and damne vs when hee listed but he will not doo it For he reknowledgeth his owne for rightuous and layeth not their sinnes too theyr charge True it is also that too bee acquitte it behoueth them to condemne themselues before God and yet will hee acquit them how soeuer the worlde go Notwithstanding he chastizeth them in the meane while Too what purpose Is it to destroy and vndoo them No but hee hydeth their right that is to say hee sheweth not openly that hee accounteth them as his children nor that he hath forgiuen their offences and yet hath he done it notwithstanding that our wit be not able to comprehende it Furthermore let vs marke also that Iob hath a further eye to the vntoward misweening and false opinion that meÌ conceyue in beeing ouerhastie when they tarie not paciently till God shew them wherefore he afflicteth those that are his For if we were so discrete and modest as not too giue sentence of condemnation vpon such as are afflicted we should not find Gods proceedings strange neyther should wee say that God withholdeth the right But assoone as we see a poore man greatly afflicted by and by euery one of vs rush at him and condemne him Such perplexities therefore are a cause that a mannes right is buryed For to our seeming God ought at the first dashe to maynteyne the cace of suche a one as is ryghtmynded before him Neuerthelesse hee doth it not but maketh countenance otherwise So hee reserueth the iudgement too himselfe in suffering men to iudge amisse of vs and too speake amisse of vs and as it were to abhorre vs and in letting vs alone in that plight as good as ouerwhelmed And marke the cause why it is sayde that he will make the rightuousnesse of his seruants to shine foorth as the breake of the day The giuing of this promise is not as much to say as it shall alwayes bee perfourmed to eyesight for it behoueth vs oftentymes too abyde shame and reproche Yea and Sainct Paule himselfe sheweth it I say euen hee that had liued in angelicall perfectnesse sheweth that hee was subiect therevnto and not onely that he was cast vp too many slaunderous reproches touching his owne priuate life but also that he was misreported as touching his office insomuch that whereas he had handled the doctrine faythfully and purely yet notwithstanding men were so vnthankefull as they ceassed not too report euill of him VVell sayth he I appeale to the day of our Lorde which is to come Hee sheweth that oftentymes in this worlde there shall bee troubles that are mencioned heere so as a man shall not bee able too discerne betweene whyte and blacke but the best seruers of God shall bee slaundered and wronged And why is that Bycause that when men see them afflicted they alwayes conster it in euill part according to mannes inclination which is giuen to misdeeming Then let vs marke well that God doeth then bereeue men of iudgement when he appeareth not at the first brunt eyther to defende vs or too shewe that he holdeth vs for rightuous and when hee taketh not our cace in hande but suffereth vs to bee condemned by men and finally when he increaseth our afflictions more and more and therevppon men harden themselues agaynst vs that is to say become so peruerse as to iudge all things contrarie to the grounde of them and to gather so much the more boldenesse too them saying O I may well say it for may not men see still howe he is handled Thus yee see the good men are ouersore oppressed and God shrinketh aside and maketh no countenaunce of accounting them for rightuous but rather seemeth to warre agaynst them and too intende too condemne them aboue all others Now then we see that Iob blasphemed not God in saying that he had bereft him of his right And we see after what sort it behoueth vs to make our profit of this excellent doctrine Then let vs vnderstande that God may oftentymes bereeue vs of our right and yet we shall not haue whereof to accuse him or to complaine of him neyther shall wee amende our cace by pleading against him For he hath his secrete rightuousnesse which it behoueth vs to honour till he make vs to knowe it His minde is to exercise vs as yet in lowlinesse and when he worketh after so straunge a fashion towards vs as we cannot vnderstande it hee doth it to keepe vs in awe and to make vs to glorifie him in saying True it is Lord that I am heere as a poore blinde soule in the darke and I see not a whit in this behalfe but yet art thou rightuous Although thy iudgements be a bottomlesse pit in this cace so as I caÌnot enter into them yea and although I be as good as buried in death yet will I confesse thee to be rightuous ô Lorde VVhen we go so to worke then haue wee profited by the afflictions that God sendeth vs whereof the reasons are not apparant vntoo vs Furthermore let vs practise that which Iob sayeth here which is that if God bereeue vs of our iudgement we must not therefore forbeare to holde him alwayes for our God and too humble our selues vnder his maiestie according as it sayde the Lorde liueth who
we may perceiue some incling of them yet doth he reserue many things in his owne hand still like as a prince will not disclose all his minde at once but will publishe so muche by proclamations as hee knoweth to bee expedient for the gouerning of his people Also a man in his owne priuate house will say so muche as shall be for the good ordering of his housholde and keepe the rest to himselfe which is not necessarie to be declared Nowe if mortall men take such libertie what shal God do ⪠Is it meete that our Lord shoulde shewe vs all his iustice and wisedome heere and make all his ordinances knowen and apparant to vs and keepe nothing to himselfe VVhither were that to goe Nowe then we see what Iobs meening is Hee rebuketh the froward pryde of men For that they will needes inclose Gods mightie power rightfulnesse and wisedome within the state of this present worlde so as it might bee discerned But on the contrary part no no sayth Iob it is the hand of God that we must looke vnto to know what is in him And how shall we know it By fayth and not by our motherwit for we shall neuer reach so high by that But by fayth wee may espye that God reserueth manye things yea and that he reserueth theÌ in such wise as it behoueth vs to be pacient wheÌ we see all things troubled turmoyled and to tarry till God make vs to beholde the things that are concealed from vs as yet Thus wee see that the doctrine which we haue to gather of this streine is in effect that we must so profite our selues by all Gods woorkes while we be in this worlde as we may be able to apply them to our vse As for example when we see God shew himselfe mercifull in one cace and rigorouse in another let vs learne to trust in his goodnesse and to walke in his feare how beeit with suche regarde of his apparant workes as wee may in the meane while assure ourselues that he reserueth things to himselfe whiche are not seene yet As how As now good men are afflicted and although they haue theyr recourse vnto him yet hee seemeth not minded to help them It is seene that the plaine meening sort such as haue liued without doing any man wrong are troubled with extremitie and as it were layde open to the spoyle and God maketh no countenance of deliuering them and that contrariwise the wicked sorte do triumph and harden themselues in theyr naughtinesse bearing themselues in hande that they may misuse God without feare and God winketh at all these things Neuerthelesse let vs not be greeued and offended when we see things in such disorder and that God redresseth them not at the first push And why For it behoueth vs to call to minde how it is saide here that God hath many things in his hand which he reserueth to himselfe VVhy dooth he so Though we know not the cause yet must we humble our selues For all our wisedome consisteth in submitting ourselues to the good pleasure of our god How beit for as muche as he intendeth to exercise our fayth by it and that we shoulde learne pacience by experience let vs not refuze to submit all our whole vnderstanding therevnto Agayne seeyng that God sheweth vs his woorkes in part let vs not be so blinde as not to see that which is apparant For we neede not to make any far search to get some tast of things if we list to looke vpon them there is ynough to teach vs So then let vs not shut our eyes wilfully nother let vs plonder away in vanitie as they doo of whome Iob speaketh here VVheÌ God weakeneth vs let vs be sure that his minde is that we shoulde so knowe his works as we might yeeld him his due honour not rest vpon present things but fall to concluding that there is a iudgemente whiche it behooueth vs to hope for and that there all things shall bee brought into their righte course And therefore let vs not vanish away in vanitie that is to say lette vs not be turned nor drawne away by worldely things but let vs recouer ourselues to the hope that God setteth afore vs whiche is that Iesus Christe will come to gather vs to himselfe and that wee shall then see how our trusting in him and in God his father is not in vayne But now let vs fall downe before the face of our good God with acknowledgemente of our sinnes praying him to humble vs in such wise as wee may haue our recourse vnto him onely and that forasmuche as it pleaseth him to handle vs so gently and to make vs feele his goodnesse so many wayes to the ende wee might bee moued to come vnto him he will not suffer vs to gad after our owne delightes and lustes but that when he hath once brought vs into the right way we may neuer bee turned out of it so as we may alwayes go forwarde more and more till wee be come to the heauenly heritage wherevnto hee calleth vs And so let vs say Almightie God our heauenly father wee acknowledge and confesse according to the truthe that we be not worthy to lifte vp our eyes to Heauen to present our selues before thee nor to presume so farre as that our prayers should be c. The C. Sermon which is the fourth vpon the .xxvij. Chapter 13 Behold vvhat the portion of the vvicked is vvith God and the heritage that the extortioners receyue of the Almightie 14 If his children be multiplied they shall be put to the svvorde and his offpring shall not bee satisfied vvith breade 15 Their remnant shall be buried in destruction and their vvidovves shall not vveepe 16 Though they heape vp siluer as duste and gold as clay 17 The righteouse shall cloth himselfe vvith it and the innocent shall deuide his siluer 18 He shall builde his house as a moth and as a vvatchman maketh his lodge 19 VVhen the rich man sleepeth he shall not gather aught he shall open his eyes and nothing shal appeere IT shoulde seeme at the firste blushe that Iob speaketh another language here than he had done afore that he sayes vnsaies and agreeth with his counterparties neuerthelesse we haue seene already that his meening is not so How then shall we take the things that hee speaketh heere For yee see that the cause why he hath striued with those that came to coÌfort him is that God doth not alwaies punish meÌ in such wise in this world as that it may be throughly discerned and seene by eyesight and now he holdeth the selfesame opinion that the others haue hilde But lette vs marke that Iob in this place speaketh not after his owne meening but putteth the cace that it were as the other haue saide at leastwise in part And surely we shall see in the next Chapter how he ouerthroweth these things sheweth breefly that Gods iudgementes are hidden from vs
or else as if a sick man should content himselfe with a preparatiue and afterwarde die vpon it for want of taking further phisick Then must not this shamefastnesse raigne alone in vs but it must leade vs further that is to wit that although men perceiue not our defaultes and that wee might haue couerings to hyde our selues withall and to beguile the worlde yet neuerthelesse our owne conscience may watch and keepe ward and the iudgement of God may presse vs and that we may so dispose all our whole life as wee may not desire onely to be had in good reputation of men but also to be allowed of our god And for the bringing heereof to passe wee must not onely absteyne from open euill doing but our hartes also must be clensed and we must haue our affectioÌs corrected so as wee may not haue any backe nooke to hyde our filthynesse in Thus ye see what we haue to remember in this streyne But yet notwithstanding wee see in what tymes wee bee For now a dayes like as there is not any feare of God so is there no shame of men Iniquitie doeth so ouerflowe that they which bee most shamelesse are most valiant At leastwise youth ought too haue some modestie and vndoubtedly it is not without cause that the Paynims did of their owne naturall witte knowe that shamefastnesse is the peculiar vertue of yong folkes And why For yong folke are not yet so well gouerned as were requisite They are full of boylings that stirre them vp vnto euill the fire is in their heade and therewithall their lusts are so violent as it is very hard to represse them Herevnto our Lorde giueth a remedie which is that although yong folke be verie headie yet notwithstanding they are conuicted constreyned to know theÌselues and they perceyue that they haue not yet such a stayednesse in them as were requisit and that is the cause why they haue some shamefastnesse in theÌ But what is seene nowadayes there waÌteth no store of yong russians behold these yong Cockerels they are no sooner cropen out of the shell but by and by they must haue a sworde by their side and you shall see them vtterly voyde of al shame They think they ought too bee like brothels of the stewes and that whatsoeuer they doo neyther reuerence nor Iustice nor anye things else ought to gouerne them To bee short wee see how youth is become altogither diuelish and that not only there is no feare of God but also no honestie at all in them Sith we see this let vs assure our selues that there is a floud of iniquitie and that things are so farre out of order as they be past remedie For it appeareth that the thing which ought to bee imprinted by nature in al men and specially in yong folke that is to say shamefastnesse and modestie is quite razed out and yong folks are vtterly shamelesse and stubborne and passe not though they be mocked for their vnshamfastnesse So then let vs learn to walke in greater feare and carefulnesse For we shall not bee excused by alledging that euerie man dooth as wee doo for it is no meanes to acquite vs before God too say that other bee no better than our selues but rather let the same be an occasion vnto vs to drawe backe that wee bee not wrapped in the vyces that raigne so in all men And furthermore let vs remember howe it hath bin sayde that we must not walke as men that looke but onely vpon the creatures but let vs set God before our eyes according also as we cannot scape his presence True it is that through our inclination too hypocrisie wee seeke many windlasses and startingholes but yet must God needes follow vs euery where Seeing it is so let vs learne to dedicate our selues wholly vnto him and to haue our sight fastened vpon him And forasmuch as hee inlighteneth vs by his worde let vs thinke also vpon that which the Apostle telleth vs in the Epistle to the Hebrewes For there he declareth that the worde which wee heare is of the same nature that god himself is which is to search our thoughts to try out al that is in vs to deuide asunder the mary from the bones and the veynes all that is in vs Seeing theÌ that when our lord sendeth vs his word he will make such a triall that all that euer lieth hid in men must come to light let euery of vs walk as in the brode day and consider that we be no more in darknesse seing our lord Iesus Christ reigneth among vs by his gospel Thus ye see what ye haue to remeÌber in this text And now Iob addeth that the Princes rose vp afore him yea and that the cheef men and gouerners bild their peace when they heard him speake Here wee see an order that nature teacheth were it not that the malapertnesse of men peruerteth all things And if we follow that which our Lord sheweth I say euen according to the order of nature It is certaine that if there were a man that had the gift of teaching and more iudgement and knowledge than other men he should be harkned vnto and euery maÌ would hold their peace when he spake VVhat is the cause then that wheÌ a man shall speake good reason haue the gift to edifie others he is not receyued but dispised and many bablers thrust themselues foorth and will needes be heard with their tongues running at ryot by meanes whereof the truth shall be put backe thrust vnder foote what is the cause thereof It is for that men cannot abyde that God should guyde and gouerne them but as I say they corrupt all the order of nature by their malapertnesse or rather madnesse For needes must we become wood beastes when wee cannot abyde to submit our selues to truth and reason and to admitte them that are ordeyned ouer vs as it were in Gods steade Therefore let vs marke well this text For Iob meeneth not too magnifie his owne persone onely No vndoubtedly it is not his meening VVhat then Yesterday I shewed you a peculiar reason which hee had too speake so But further we may gather also a generall doctrine that God giueth vs by Iobs mouth whiche is that when there is an vpright and vertuous man and therewithall indued with wisedome wee must giue eare too him and receyue him among vs For if wee followe not the rule whiche is shewed vs heere wee not onely doo wrong vnto a mortall man but also God taketh the same wrong to be done as too his owne persone And not without cause for if a a man bee able too gouerne vs with good doctrine thinke wee that hee hath it of himselfe Euerie manne can well ynough say that it is the gyft of god Nowe when God aduaunceth a manne in suche wise by gyuing hym more largely of his holye spirite it is too the intent hee shoulde purchase himselfe estimation and not rather for
vs marke well the giftes of god VVhen wee see a man sent to vs too teach vs let vs vnderstande that God hath sent vs his treasure too releeue oure want withall It standeth vs in hande too receyue the same of God as who is the fountayne of al wisdome It is true neuerthelesse hee maketh it too runne downe vntoo vs as it were by ryuers and chanels For when men receyue giftes at his hande it is too distribute them to vs by their meanes And although a man haue no great gift yet must wee giue him the hearing if he speake reason and truth yea though it were a yong childe that tolde vs our faultes yet is hee a messenger of Gods sending Nowe if wee may not refuze a little childe no nor a silly Idiot that hathe no authoritie nor any excellente gift but must receyue correction at their hande I pray you must wee not needes be out of our wittes if wee reiect the manifest giftes of God which hee woulde haue to bee magnified by setting them in an open place too bee seene Or when must it not bee sayde that wee be starke madde if we reiect them So then forasmuch as we haue neede to be continually strengthened by receyuing doctrine and instruction by all meanes that can bee offered as long as we liue in this worlde let vs accept Gods gifts as I sayd and wheresoeuer we see them let vs do them the honour too submit our selues to them Thus yee see what wee haue to marke in this streyne Iob declareth by and by after that hee had beene honoured and commended not onelye for hauing a sharpe and suttle vnderstanding but also for mainteyning right among men And that is a sentence further well worthy to bee noted True it is that when a man meddleth with teaching hys neighbors it is not ynough for him to bee an honest man and to haue a desire to liue well and to giue good example to all men But hee must also haue a skilfulnesse and God must haue giuen him wit and reason Neuerthelesse if a man were as skilfull as coulde bee wished and had his tongue readie to vtter so as there were no blemishe in his speache and yet were of an euill conscience so as he were a scorner of God or an heathenishe man in his life hee deserueth not to bee heard For his life maketh him suspected so as men can hardly take any tast of his doctrine I meene not that the wickednesse of mennes lyues ought to diminishe the authoritie of Gods worde but I speake of the common infirmitie that is in vs insomuche that if wee see a man that is wicked and frowarde and withoute all vprightnesse who in his dooings scorneth all vertue if suche a man speake as an Angell yet woulde not men vouchsafe too heare him For they woulde thinke themselues deceyued bycause they see hee speaketh not from his heart So therefore it is a requisite thing for him that dealeth with teaching too haue the sayde vprightnesse that men may knowe he speaketh from his heart and not feinedly that he telleth not a tale in iest like as a player maye play his part in an enterlude and yet when all is done it is but a iest And this is the cause why I sayde that it is not ynough too speake well but that hee which myndeth too teache others must not onely speake with hys tongue but also deale so as men may know that the same commeth from his heart and he must so ratifie and see all his doctrine by his deedes as men may see that the thing which he speaketh is so settled in his heart and so printed and ingrauen in him that hee speaketh as it were in the presence of god Ye see then what wee haue to marke in this sentence when Iob after he had reported that he had bin commended of the greatest and honourablest sort of men addeth that it was bycause he had succoured the poore and afflicted and that the blissing of him that was readie too perishe had bin vpon him and that hee had bin the defender of the fatherlesse and the protector of the widowes So then this vprightnesse purchased him authoritie according as it is sayd in the fiftenth Psalme that we must honour them aboue all men which haue the feare of god And surely as was declared not long ago seeing that the feare of God is our wisdome yea euen our true wisdome wee must also coÌsider whether a man deserue to be heard or no. Furthermore when a man walketh vprightly and giueth good assurance that his speech is not feyned and that he is no dissembler that doth but babble from the teeth outward and hath no affection at all in his hart if a man bee such a one as that his whole life warranteth that hee intendeth too teach other men in good earnest to the intent that God may be serued honored let vs assure our selues that we must take such a one for a mirrour or looking glasse for if we make no recking of the good life of such as ought to teach vs we reiect the assurance that god giueth vs of his doctrine True it is as I haue saide that men cannot barre the worde of God from continuing in his full state for it dependeth not vpon the vertuous behauiour of men But howsoeuer the worlde go when God is so gracious vnto vs to teach vs by such men as witnesse by their liues that their onely seeking is that men shoulde serue God I say when we haue such a recorde it is as it were a sealing of the doctrine and it is all one as if God should relieue our infirmitie by driuing and pricking vs forward bycause hee seeth vs so negligent and slowe to come vntoo him Is it not a signe that we bee slouthfull beastes if wee make no accompt of this So then let vs marke well this sentence as it is touched here by Iob and therewithall let suche as haue the charge to teach others looke wel to themselues that they behaue themselues in such wise as their life may be a pattern to all men and beare witnesse that they speak not in vaine but that they speake the word of God which is thoroughly ingrauen in them and let vs also take warning in their persons too haue the worde of God in estimation that wee may yeelde our selues too his obedience as well as they Thus ye see the thing which all ministers and magistrates and such as haue charge to gouern the people and generally all suche as haue any degree or vocation of teaching ought to thinke vpon namely that our Lords will is that they should shew the way and that his calling of them to that office is vpon condition that they shoulde not onely speake but also witnesse the same earnestly and truely by their life Yea and this doctryne extendeth to all men in generall for there is no man but hee ought too teach his neighbours in tyme and
were before men nother muste wee rest our eyes vpon them but we muste beholde the heauenly iudge and vnderstande that it is he to whome wee muste make our answere and yeelde our account Marke that for one poynt Furthermore as I haue touched alreadie Iob acknowledgeth here that God will not suffer vnchaste lookes vnpunished And why For they are all of them sinnes And afterwarde hee addeth that the vnrightuous man shall be cut of VVherein hee sheweth that hee whiche hath giuen his eyes to vanitie is condemned for a sinner and a wicked man before God notwithstanding that hee haue not consented fully vnto it Let vs beare in minde what hath bene sayde concerning Iobs tyme For although we know not whither he liued before the lawe or no yet notwithstanding he liued afore the Prophetes times as wee haue declared in that mention is made of him as of a man of auncient tyme And so ye see that Iob was in such time as God had not yet giuen any large vtteraunce of his doctrine nor suche lyghte as came afterwarde For the Prophets did greatly inlighten the things that were darke in the law Iob liued afore their time and therfore had but as it were some litle sparke in respect of the doctrine that was afterward and yet neuerthelesse he knewe he coulde not be tempted to any euill luste but he should be blameworthy before god And what shall wee bee then who haue the sunne of rightuousnesse shyning vpon vs in the highnoone day For beholde Iesus Christ with his Gospel bringeth vsso great light as we haue no excuse If wee say I vnderstande it not it is too high and profounde a matter what haue wee not doctrine large ynough seeing that Gods will is shewed vs too the full How then shoulde we be excused if wee knewe no more than Iob knew And heerein it is to be seene howe greate and horrible Gods vengeance is in the Popedome seeing that those beasts durst denie that a man sinneth when hee is so tempted vnto euil hath such prouocation in him and conceiueth so euill thoughts sobeeit that he consent not throughly to it But Iob who as I haue declared already had no doctrine at all in coÌparison of that we haue did neuerthelesse know this well ynough And therefore let vs looke more neerely to ourselues seing that God hath graunted vs such grace priuiledge as to make his truth much more knowne vnto vs thaÌ it was at that time let vs be watchfull assoone as we opeÌ our eyes espy any vanitie or euill affection in vs let vs thinke with our selues ô there is some euil hid vnder this we haue offended our God therfore our eyes are attaynted already seeing that the euill sheweth it selfe abroade If there bee sparkes is it not by reason of fire Therfore we must learn to condemne ourselues and vndoubtedly if it were not for Gods mercy wee shoulde be ouerwhelmed for it For that is the portion of our heritage that is prepared for vs from aboue True it is that men cannot iustifie vs but we muste be fayne to appeare before God who will iudge of the matter farre otherwise And Iob sayeth expresly from aboue from heauen The repeating of this worde here is no superfluous speache And why For hee maketh a couert comparison betweene Gods iudgement the opinions that we can purchace afore men Ye see then that men may iustifie vs in all poyntes and not know our filthinesse and pouertie by reason whereof wee shall be taken for little Angels and thervpon thinke that there is nothing amisse in vs but what haue we gayned by it Nothing at all for behold how Iob calleth vs vp aboue Very well true it is that sinners may perchaunce cleere themselues and easily be allowed among men For there shall bee nothing but vertue to outwarde appearance but they muste come vp aloft and there will God ouerthrow all the vayne opinions that haue reigned for a time And therefore lette vs learne that like as we are blameworthy in that wee haue bene tempted to wicked lustes so also our hyre is prepared from heauen that is to say from aboue except oure good God spare vs vse his fatherly goodnesse towards vs Thus yee see what wee haue to beare in minde to the ende we may magnifie the goodnesse of our God in that he punisheth vs not with rigour and also be prouoked to aske him forgiuenesse of our faults from day to day Now it is sayde immediatly is there not a cutting off for the vnrighteous and a punishment for such as commit crymesâdoth not God looke vpon my wayes and doth he not nuÌber all my steppes Heere Iob expresseth plainelye the portion and heritage whereof he spake And it serueth to wounde vs the more to the quicke by the feeling of our sinnes True it is that he standeth not vpon all the things that are spoken of in the lawe nother vseth he so many wordes but yet doth the holye Ghoste gyue vs heere a common lesson by his mouth For when there is any talke of Gods iudgement and of the punishment that he sendeth vpon sinners we are so slow as the same moueth vs not a whit therfore our Lord is fayne to waken vs to make vs feele better how terrible his wrath is that it is a horrible thing to haue it so against vs Thus ye see why Iob addeth the declaratioÌ that is coÌteined here saying is there not a cutting off for the vnrightuous or shall not the wicked man bee punished what is ment by this cutting off that the wicked deserue to be rooted out that God should vtterly ouerwhelme them and destroy them according as the woord Cutting of importeth more than heyre and heritage For as I haue sayd men beare themselues in hande that they shall scape with some light punishment and like as when an offender is kepte in pryson and knoweth not that he hath deserued haÌging he beareth himselfe in hand that he shall scape with a whipping or that hee shall be banished euen so say I men conceyue not Gods wrath as it is neither knowe they the punishmentes which they are woorthy of bycause they thinke not of the euerlasting death VVe see then how Iob after he had spoken of the portion which is prepared froÌ aboue for the wicked doth not without cause adde that there is a cutting of coÌfusion to destroy them vtterly And heereby wee knowe that Gods spirite reproueth vs of rechlesnesse If we were attentiue at the first to know Gods iudgemeÌts or at leastwise to vnderstaÌd our owne faultes we should not haue neede of the doubling of his woordes it were ynoughe for vs to haue bene warned in one single woorde But after that the holie Ghoste had spoken of the portion that God prepareth for all the despisers of his lawe nowe he addeth a cutting of bycause we be as it were brutishe and when a man telleth vs a
the right rule of charitie Thus ye see what Iob protesteth heere and specially hee speaketh of strangers as of those whome God commendeth vnto vs thorough all the holy Scripture and not without cause For such as are at home in their owne country shall haue reliefe ynough they shall haue kinred and many other helpes and succours and a man cannot lightly hurte them But coÌtrariwise poore strangers are destitute of al help they haue nother frends nor kinsfolke nother haue they any ayde or fauor towards the world Ye see theÌ that the right triall of our louing kindnesse is when we intend to shewe that wee serue God truely without seeking our owne peculiar profite And surely our Lord doth more rigorously condemne the outrages that are done to strangers thaÌ those that are done to a mans owne neyghbours True it is that both twayne of them are worthy to be coÌdemned and nothing shall scape vnpunished howbeit let vs marke therewithall that God receiueth those into his protection and safe keeping which are not mainteyned by men And verely we see howe God sheweth that wee set not ourselues agaynst a mortall man when we do any wrong or violence to suche as hee hath taken into his custodie but that it is an offending of his maiestie And so muche the better ought this thing too bee printed in our hearts for so much as we see the very Heathen men doo shame vs in that behalfe For when they intended to shew that some man was of a slauishe and wicked nature they were wont to say auaunt thou art a churle towards strangers It was more with them than if they had called a maÌ whoremaister theefe drunkarde periured or murtherer VVhen it was sayde go thou art an enemie of strangers it was as much to say as thou art worse than a brute beast The Paynims spake after that manner and made a common Prouerbe of it and what shall become of vs then which professe ourselues to be Gods children when wee fight so directly agaynste the order of nature Is it not a token that we mocke God to the full and that we wold spitefully prouoke his maiestie agaynste vs Therefore let vs marke well the protestation that Iob maketh here that is to witte that hee not onely was liberall towardes those whome he knew to bee of abilitie to requite it but also that he imployed himself vpon such as were not able to make any recompence Let vs consider with Iob I say that God hath set one common general bonde among all mankind that it behoueth vs to bestow our charitie vpon suche as resemble vs to haue pitie vpon them in succouring them euery of vs according ⪠to his abilitie And if we be Gods children let vs labour to exercise true brother linesse towards all men but specially towards those that are more neerely knit vnto vs by the bond of sayth let vs bend ourselues aboue all to do them good Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes praying him to make vs so to feele them as wee may bee sorie for the vices that haue reygned ouermuche in vs and do yet still reygne and that wee may flee for refuge to his mercie and that therwithall it may please him to tame and mortifie all our wicked affections to beare with our infirmities guyding vs to himselfe and drawing vs neerer and neerer vnto him vntyll wee be come to the ende of the race wherevnto wee trauell all the tyme of our life And so let vs all say Almightie God our heauenly father wee acknowledge and confesse according to the truth that we be not worthie to lifte vp our eyes to Heauen c. The Cxvij Sermon which is the seuenth vpon the .xxxj. Chapter 33 If I haue hid my sinne as euery man doth or put mine iniquitie in my secret 34 Though I vvere able to breake a great throng yet the despized of houses astonished me I kept silence and I vvent not out of my doore HEre wee haue a protestation well worthie to be noted For Iob sheweth vs by his owne example that when wee haue done amisse the remedie is not to hyde our faults as the common custome of all men is to do ⪠but to confesse the misdeed willingly and not to be ashamed to be acknowne of the sinne which we haue coÌmitted to the end it may be wiped out before god Surely this is a verie rare vertue therfore so much the more standeth it vs in hande too marke what is shewed vs here For Iob speaketh not for himselfe onely but he giueth an instruction that may serue for all of vs Therefore he declareth that he had not hid his sinne nor layde it vp in secrete That is to say he had not laboured to cleere himselfe afore men but had yeelded hymselfe guiltie and acknowledged his offences Marke that for one poynt Therewithall he sheweth how men are attainted with the vice of hypocrisie that it is their fashioÌ to denie things and to vse startingholes so as their faults be put vnder foote In this place he hath vsed the worde Adam which signifieth a man and is sometimes taken for euery man In this text Iob ment too say that there shall neuer bee any founde so well touched as to acknowledge their faults but rather will finde vayne backshrinkings to hide them Although then that this vice doe raigne in the world yet doth Iob protest that hee is cleare from it True it is that Adam began first that trade and shewed the same to all such as came of his race For we see that when he was conuicted streightwayes he laboured to hide himselfe with leaues And afterwarde when God summoned him to appeare before him still he found a trifling excuse and woulde fayne haue scaped by some meanes or other Ye see then that Adam was the first beginner to shew hypocrisie to his posteritie For hee learned that lesson not onely to himselfe but also to wrappe all men in It is not two or three of vs onely but all of vs haue it of nature Surely the diuell winneth much at our handes when hee maketh vs to cloake our faultes for if wee acknowledge them wee must needes bee ashamed of them But if wee haue once couered the euill wee thinke all is safe and therevpon take leaue to fall a sleepe euerie of vs findeth this in himselfe by experience I pray you if we were prouoked to mourne before god to craue pardon of him should we not by by haue remorse of our sinnes to bee sorie for them and to seeke remedie Yes but the Deuill blindeth vs or else tieth kerchers before our eyes or else disguyseth things in such wise vnto vs as wee cannot discerne the euill to be as it is Lo in what case wee bee And therefore it behoueth vs so much the more to studie this lesson of not putting vp our wickednesse as it were intoo our
accusations whiche were layde agaynst him were false and that hee had bene wrongfully slaundered coÌsidering that he had liued innocently Howbeeit in saying so he meeneth not that he had bin vtterly cleare so as there was no fault to be found in him For as it was seene yesterday he hath confessed himself a sinner yea and protested that hee hid not his faultes as men are woont to doo and according as wee see mens hypocrisie to be such as euery man woulde fayne hyde himselfe with vayne and tryfling lurkingholes Iob declared that he intended no such thing but that hee freely condemned him selfe when he had done amisse yea and taryed not till men of authoritie reproued him but suffered himselfe to bee shamed by the most despised sort and humbled himself so low as too receyue correction by those which were not worthie to looke vpon him So then in this text Iob meeneth not that he was vtterly without sinne or stayne for then were there contrarietie in his wordes but he layeth forth his cace according as we haue seene that is to say that hee was not as a reprobate and that although God handled him roughly yet folowed it not that he did it for any heynous faultes of his but for some other secrete cause VVe see then in effect that Iob ment not to exalt himselfe against God with such pride as many do which vphold theÌselues to be rightuous yea eueÌ without feeling the sinnes that they haue coÌmitted And although he had liued as an Angel yet notwithstanding he knew well that God might find sufficient cause in him to punish him Neuerthelesse he mainteineth his own vncorruptnesse to the intent to separate himself from the nuÌber of the despisers of god Hereby we be taught that there is a meane for vs to mainteyne a good cace VVee knowe that they which are most faultie are by their good will most bolde to iustifie themselues when they are rebuked And although their condemnation be apparant ynough and euery man doeth see that they bee nothing worth yet notwithstanding they will bee most shamelesse in mainteyning themselues to bee faultlesse and affirme themselues too haue great wrong to bee reproued But contrariwyse although Gods children haue indeuered to walke aright yet notwithstanding the first thing that they do is that they yeeld themselues guiltie and acknowledge themselues too bee wretched sinners Therevpon wee see that if a man go about to iustifie himselfe without exception hee vndertaketh warre against god For whosoeuer sayeth that he is no sinner intendeth to make God a lier as sayeth S. Iohn in his Canonicall Epistle God hath pronounced one generall sentence vpon vs all and experience also ought to shewe vs that all of vs ought to flee too Gods mercie for refuge He then that will iustifie himselfe without exception warreth manifestly agaynst God and iustleth with him And what shall he winne by it in the ende Nothing But what must we do after wee haue acknowledged our faults If we be reproÌued for any thing and feele our selues guiltie let vs cast downe our heades and acknowledge our selues to haue deserued that God shoulde put vs too such shame as to bee condemned by men yea euen of the bacest sort and to haue them to be our iudges But if wee knowe not that wee haue offended in the thing whereof wee are accused Gods meening is to humble vs after another sort Neuerthelesse it behoueth vs to receiue correction paciently Finally if men reproue vs and will through rashnesse beare vs downe that wee be offenders whereas we knowe the contrarie It were hypocrisie for vs to graunt that such slaunders are true If a man were accused of robberie of whordome or of murther and were cleere of it so as he might protest before God and his Angels that there is no such thing in him If hee doo condemne himselfe hee doth euill So then we may well mainteyne our clearnesse after the maner that Iob doth not onely in respect of our honestie as the vainglorious sort do which will not in any wise be touched at al but are so tender of their honour as they cannot suffer it to bee touched no not though they haue desamed themselues but would haue their shame couered yet in the meane whyle they themselues blaze it abroade so as euery man knoweth it VVe must not go that way to worke but euery man must in that case iudge of himselfe as hee ought to do of his neighbours and we must learne to condemne the euill and to allowe the good without accepting of persons Lo after what maner wee may maynteyne a good quarell And that is the cause why Iob sayeth if God would answere mee though all the men vpon the earth shoulde bende themselues agaynst me and that mine aduersarie partie alledge all that is possible I shall be so farre off from beeing ashamed to beare it that I shall take it as a crowne to deck me withall It shall be an ornament vnto me But herewithall let vs marke also that when we intende to mainteyne our owne innocencie It is not ynough for vs to hyde our shame before men but oure princypall poynt must bee that God may bee as our warrant and answere for vs True it is that the answere where of Iob speaketh is ment as I haue declared that is to wit that God shoulde as it were enter an ordinarie proces against him and shew the cause why he scourgeâ him but yet therewithall Iob pretendeth that if God would giue him libertie to mainteyne his case all woulde make on his side and they that had reiected him bicause of his extreme afflictions should be founde lyers So then as I haue touched afore we see it is to no purpose to haue escaped from meÌ but we must specially haue an eye vnto God to bring oure good cace before him that he as I sayd may warrant it and wee receyue sentence of discharge at his hande And would God that this were well printed in our hartes For we see nowadayes that all is one with vs so we may bee released before the world we seeke nothing but that and so is God despised For there is none of vs which thinketh that euer hee shall render an account before him But we looke that no man may byte vs and that if any man come to assayle vs we may haue wherwith to keepe him off Therefore when we be so escaped from the worlde wee thinke all is safe and so in the meane whyle that is the thing which maketh vs bolde to exalt our selues the more against God wherfore let vs think wel vpon this doctrine that is to wit that it is a wretched reward when the world shall soothe vs and God allowe vs not And therefore aboue all things let euery man examin himself what he is and let not that be done after his owne fancie but according to Gods lawe For we knowe we bee no competent iudges but it behoueth vs too receyue
haue good record that we be not faultie before God and can also shewe the same in deede Then although men make bookes against vs that it to say although they deface vs with so many blames and slauÌders as shal seeme to be houge mouÌtaynes yet shall the same be no heauy burthen to vs bycause we shall be vphild by Gods hand and rest ourselues vppon him But rather we shall make it a crowne or garland vnto vs For it is much better for vs to be so blamed of the world and that God should allowe of vs than to be flattered on all sides and that the same should excuse vs according as we see there be many that take libertie to do euill and to despise God bycause the world sootheth them For what is the reason that so many meÌ runne out of square and giue themselues the bridle to all euill but bycause they haue bin spared and meÌnes eyes haue ben shet to wink at all their wicked doings Lo what is the cause of their destruction So then it is much better that our Lord shoulde bee our warrant and in the meane whyle the whole world bee against vs than to be praysed and commended of the world and in the meane whyle to haue heaueÌ crye out for vengeaunce against vs VVe see how the Pope is exalted nowadayes in his holinesse and that although he be a monster and a diuell incernate yet do all men bowe to him and giue greater titles of honour to him than to god And in the meane whyle is not this a cause to augment his damnation more and more As much is to be sayd of them that iustifie the world too the ende the world also should receiue and flatter them in all their sinnes But contrariwise as I haue sayd let vs learne too looke continually vnto God and in the meane whyle if hee suffer vs to bee vniustly condemned of men let vs suffer it paciently and not cease to beare our heads still vpright Furthermore according to that whiche is sayd here concerning the reckening of all our steppes let vs bee ready to yeeld an account whensoeuer we shall be accused of any cryme Let vs not thinke too scape Gods iudgement by concealing any misdeede in vs but let vs consider that it behoueth vs to aunswere for ourselues and that although men doo iustifie vs yet they cannot hyde the things that are in vs from god Now after that Iob hath spoken so he added his last protestation for a full knitting vp If my land sayeth he haue cried against me or if the furrowes thereof complaine that I haue eaten the foyson of it without money or if those that haue tilled it complaine of me that I haue oppressed them let mee eate Tristles insteade of wheate and darnell insteade of barley Hereby Iob concludeth that whiche wee haue seene afore that is to wit that although he had bin greuously afflicted by the hand of God yet notwithstanding men ought not to haue condemned him as though he had bene a greater offender than others whome God spared And why For as I haue sayd God keepeth not all one rate in afflicting men Sometime hee punisheth them for their sinnes and otherwhyles wheÌ he intendeth to visite his owne seruaunts with extreme rigor he reserueth the cause of their afflictioÌs to himselfe For although they haue serued him and indeuored to frame themselues wholly to his righteousnesse yet will he not therfore forbeare to send them right greate afflictions In that case we knowe not what to say vntill the last day when God shall manifest the things vnto vs whiche now are hidden So then Iob sheweth that wee must not esteeme his lyfe according to the state wherein he is For although he bee the miserablest of all men to outward sight yet doeth he protest that hee had a desire to serue god And wherein sheweth he that wee haue heretofore seene many of his protestations and now this is the last that his land cried not out against him True it is that the earth hath no mouth to cry nor complaine nother hath it feeling to suffer any wrong at our hand nother semeth it that we do the earth any wrong insomuch that although it could speake yet a maÌ wold not say that it had cause either to cry or to wepe or to make any complainte against vs VVhat doeth Iob then meene by saying that his land complayned not and that his furrowes wept not He meneth not that the earth of it selfe hath cause to complayne but the holy scripture vseth such maner of speche to make vs perceiue the better and with greater vehemencie that if we do amisse before God the creatures shall be against vs and beare witnesse against vs As how If we haue oppressed the poore labourers that til the earth to giue vs foode If we haue vsed extortioÌ against theÌ or if we haue plucked away their goods not only they shall beare witnesse against vs but the earth whiche they haue tilled shall also depose against vs And why ⪠For they haue bestowed their sweate there and that is as their blood Now it is a greate cruelty in vs wheÌ we think not how the earth on her behalf hath opened her bowels according to the order that God hath fet and yelded her frute when shee was tilled The earth theÌ hath don hir dutie wrought with hir labourer as if ther were a mutuall agreement betwixt theÌ and yet notwithstanding behold how the Seagulfes deuoure the foyson of the earth taking away mens goods and doing them a thousand extortions Then if the laborer complaine must not the earth also on hir parte answere which hath bin as it were tormented Yee see then why the holy scripture vseth such speech wee see the hardnesse that is in vs in so much that if a maÌ tel vs of our sinnes we think our selues quite discharged if we may find some prety starting hole And although we be coÌuicted of theÌ before God yet are we not so afraide as to bee sory for them or to feele how dreadful the wrath of God is Therfore it behoueth vs to be spurred not as asses but as folke that are vtterly hardened Insomuch that wheÌ God striketh vpoÌ vs with mayne strokes as vpon stones he can no more soften vs or make vs to yeld than stithies or anuildes except it be by force Thus ye see what we haue to marke And so as ofteÌ as the scripture speaketh after that maner namely that the earth crieth out and that hir furrowes aske vengeaÌce let vs vnderstand that God reproueth our stubbornesse and sheweth vs that we be so blinded in our sinnes as we cannot come to knowledge except he drawe vs to it by some violent meanes Marke well that point So therfore let vs not continue hardharted wheÌ we see our Lord vseth such vehemencie against vs to wake vs withal but at leastwise let vs then enter into the examination of our faults and bee cast
they had a sufficient doctrine to leade them to God and to conuince the worlde of the wilfulnesse and ignoraunce that was in it Thus yee see what we haue too marke in the first place Also when we heare it sayde that God gaue men ouer to walke in destruction Let vs mark well that it is bycause he was not so graciouse to all men as to giue them the peculiar doctrine whych hee had reserued to his owne people and Churche but yet was that no excuse for them God therefore did let all men runne astray and they were all drouned in destruction Neuerthelesse there continued alwayes some seede in theyr harts whereby they were so conuicted as they could not say that they knewe not God nor had any religion nother could any of them cleare hymselfe from it For it aboade ingrauen in their consciences that the world was not made by it selfe but that there was a heauenly maiestie wherevnto it must needes bee subiect Verely Sainct Paule speaketh expresly of the records which God hath imprinted in his creatures insomuch that the order of the world is as it were a booke to teach vs and ought to lead vs vnto god Howbeeit heerewithall it behoueth vs too come to that which is treated in the second chapter to the Romaines namely that God hath grauen such a certeintie in our coÌsciences as we cannot wipe away the knowledge which we haue of good and euill Euery man hath not so muche knowledge as wee heare that Iobs three freends had But yet notwithstanding we shall neuer find any man so rude and barbarouse but hee hath some remorse of conscience and knoweth that there is a God and hath some discretion to condemne the euill and to allowe the good God then hathe left these traces and crankes in the harts of the ignorantest to the ende that men myght not couer themselues with any excuse but be condemned by the inditement that is laid vp within themselues And by the way let vs marke that it was foolishly done of meÌ to fight againste God in maintenaunce of the doctrine which had reygned among theÌ For seeing that the knowledge of God hath shyned so cleerely in the world as all men might be inlightened by it as wee haue seene afore How is it possible that they should gyue ouer themselues to so grosse a beastlinesse as to worshippe stocks and stones to honour the Sunne and Moone to make puppets and quite and cleane to forgette the liuing God Howe could this come to passe For it is all one as if a man shuld wilfully runne headlong against a thing at high noone or like the stumbling of a drunken man that reeleth asyde though he see the right way before his eyes VVe see then that men swarued not aside through simplicitie but that they spighted God through a purposed malice And therfore let vs consider it well to the ende we runne not any more to these wonted shifts to say I pray you if men bee so dazeled as they know not any thing concerning God ought it not to serue to excuse them when any man alledgeth this let vs on the contrary part take that for our answere whiche is sayd in Sainct Iohn namely that the light shined in darknesse and we see the same by this present example For it had bin vnpossible for men too haue runne astray into so grosse and outrageous superstitions if they had not wilfully throwne themselues intoo them Their ignoraunce therfore was matched with wilfulnesse and stubbornesse when they forsooke the right way of saluation and gaue themselues ouer too their Idols Lo what we haue to beare away And it warneth vs to be the more ware in walking whyle we haue the light with vs I haue sayd already that if God be so graciouse to vs as to shewe vs the way it behoueth vs to make hast and it is no time for vs to sleepe and much lesse to shet oure eyes wilfully At this day we see that greate darknesse reigneth ouer most parte of the world The wretched Papists go astray and knowe not what they do And why For God hath giuen them ouer as they be woorthy and forasmuch as they haue forgotten the truthe his vengeaunce must needes come vpon them as a waterflood to ouerwhelme them and drowne them in destructioÌ But wee on our side haue Iesus Christe who is the Sunne of righteousnesse that shineth vpon vs And therfore we must not haue ourâ eyes shet but we must walke whyle the day lasteth following the exhortation that is giuen vs heere that we become not guiltie of wilfull defacing of the knowledge which is giuen vs at these dayes Thus yee see what wee haue to marke in the first place of this sentence Now as touching the anger of Eliu let vs marke that it is not blamed heere as an inordinate passion but it is a good and alowable misliking bycause it proceedeth of a zeale that Eliu had toward Gods truth when hee saw Iob iustifie hym selfe in such wise as be esteemed himselfe more righteouse than God. Iobs freends had not this knowledge For they hyld opinion against him that he was a wicked man and Iob declareth that he was not so No more was hee indeede Howbeeit as I haue sayde he exceeded measure and although his cace was good yet did he handle it amisse and tooke an euil way with it Eliu therefore marketh Iobs ouershoting of himselfe and his murmuring now and then through impaciencie and how that therein hee wente about to iustifie himselfe aboue god Agayne he is angry at those that tooke vpon them the euill case vnaduisedly were not able to compasse it but were confounded in it when it came to the pintche Behold then how Eliu is inflamed with anger but not without cause and forasmuch as his zeale was good therefore the holy ghost allowed the anger and wrath that was in him But by the way it behoueth vs to marke this saying that Iob intended to iustifie himselfe aboue God. Truely his intent was not so and he would rather a huÌdred times that the earth had swalowed him vp or that he had neuer bin borne into the worlde than to haue thought such a blasphemie And truly I haue told you that as often as he ouershot himselfe it was not to conclude fully so but it was through the raging of hys passions according as it is very hard for men to stay theÌselues but that many passions shall oftentimes escape them Ye see in what cace Iob was and how in the end hee alwayes condemned himselfe and when he had done amisse would not excuse it How is it sayde then that hee intended to iustifie himselfe aboue God This saying conteyneth a good and very profitable doctrine For here we be taught that we may sometimes happen to blaspheme God when we thinke not of it In what sort In pleading against him If we allow not all things to be good whiche God doth and specially when hee afflicteth
submit my selfe wholy to his good wyll Ye see then that the meane whereby God may be glorifyed through vs and we yeelde vntoo hym the rightuousnesse that is his is by keeping our mouthes shutte according as Sainct Paule treateth thereof in the third too the Romaynes saying too the ende that all mouthes myght be stopped and all the worlde acknowledge it selfe too bee indetted vntoo God and that hee onely shoulde be iustified After what sort is it that God shall bee iustified by vs according too Sainct Paule To witte when all of vs condemne oure selues and haue not the boldenesse too styrre againste God but do willingly confesse that all of vs are indaungered vnto hym If wee bee once come too that point then is God iustifyed that is too saye hys rightuousnesse is commended by vs wyth suche prayse as hee deserueth But contrarywise if men exalt themselues and knowledge not that they bee indaungered vntoo God so as hee may condemne them nor confesse the bonde of dette whyche they haue forfeyted vntoo hym althoughe they protest that they minde to iustifie him that is to say to confesse hym too bee rightuous yet neuerthelesse they condemne him Furthermore whereas it is sayde that Eliu was so angrie let vs marke that there is a great differen ãâ¦ã betweene the anger that proceedeth of godly zeale a ãâ¦ã the anger that any of vs is moued withall either for h ãâ¦ã goodes or for his honour or for any respect of his ow ãâ¦ã For hee that is angrie and displeased through a priuat passion is in no wise to be excused and although hee al ãâ¦ã ledge that it is for a good cause yet notwithstanding h ãâ¦ã offendeth God in beeing angrie For wee bee too blin ãâ¦ã in oure owne passions Therefore marke this for on ãâ¦ã poynte that it behoueth vs too bridle our anger specially when wee be prouoked to bee angrie with our neyghbours in any respect of our selues Howbeeit there is one anger whiche is good namely that whiche proceedeth of the greefe that wee conceyue when God is offended Then if we be inflamed with a good zeale and mainteyne Gods quarell if we bee angrie we are not to blame for it But let vs marke that such anger muste bee without respecting of persones For if a man bee angrie through a passion of the fleshe suche one hath a respect too hymselfe and intendeth to maynteyne himselfe And agayne if hee intende too shewe that hee beareth a fauour too hys freendes and doth more for them than for other men then is there an accepting of persons bycause we haue regarde too ourselues VVee should rather bee angrie with our selues if wee woulde that God shoulde allowe of oure anger and wrath And thys is the thing whyche Sainct Paule speaketh For hee alledgeth purposely that whiche is sayde in the Psalme concerning oure beeing angrie howbeeit withoute offending And howe is that done It is when a man entereth intoo his owne conscience and searcheth himselfe earnestly and hath not an eye vnto others so muche as to himselfe to condemne hymselfe and too fighte againste his owne passions Yee see then after what sort wee may bee angrie and at what point we must beginne oure anger if we will haue it allowed of God that is to witte euery man must beginne at himselfe and bee angrie at hys owne sinnes and vices and cast vp our choler at them in that we see wee haue prouoked Gods wrath againste vs and are full of so muche wretchednesse Let vs bee angriâ and greeued at that let that be the poynte for vs too beginne at and afterwarde lette vs condemne the euill wheresoeuer it bee founde as well in oureselues as in our freendes and let vs not bee ledde with any priuate hatred to cast out our rage vppon any man bycause wee bee fore possessed with some euill affection After thys manner shall our anger be allowable and shall shewe that the same proceedeth of a true zeale to Godwarde True it is that wee shall not alwayes bee able too keepe measure for although a godly zeale reigne in vs yet shoulde we still doo amisse in exceeding measure if God restreyned vs not Therefore in this zealousnesse it behoueth vs too haue both discretion and stay of our selues But yet neuerthelesse as I haue sayde alreadye this anger shall bee allowable if it spring out of the sayd fountaine that is too say if we hate the euill wheresoeuer we fynde it euen thoughe it bee in oure owne persons Nowe then what is the thyng that wee haue too marke in thys streyne First and formost that wee muste not condemne all anger and that when we see a man chafed or in a choler we must not always take it for a vice as we see these scorners of God do which say Oh will you storme so Is it meete you should be angrie Might you not vse a quieter fashion They blaspheme and despise God wickedly according as there are many to bee seene whiche could find in their harts to ouerthrow al doctrine seeking nothing else but too spread suche corruptions abroade as men might not any more knowe God and that his truthe might be buried And wheÌ they haue so done they would haue men to winke at them or rather to allowe all theyr doings and to tell nothing but fables in the Pulpit so as there should be no rebuking of them at all It is very well to the matter say they can they not preach withoute beeing angrie How then Is it possible that we shoulde see a mortall and transitorie creature lift vp himselfe after that fashion against God to trample all good doctrine vnder his feete and yet notwithstanding beare it paciently VVee should shewe thereby that there is no zeale of God in vs For it is sayde in the Psalme that the zeale of Gods house ought to eate vs vp For if wee had a worme gnawing vpon our hart it ought not to greeue vs so much as when there is any reproche done vntoo God and when wee see his truth turned into a lye So then let vs learne not to winke at vices but let vs discerne betweene godly zeale and the fleshly anger wherewith men are moued and inflamed in theyr owne quarells according as it is say de heere that Eliu was kindled with displeasure and in a whote anger and yet notwithstanding it is reckened too hym for a vertue For it is the holy Ghoste whyche speaketh it I say let vs consider heereby that we must not at the first dash reiect all anger but haue an eye too the cause why a man is displeased For when it greeueth him that God is offended and his truth peruerted let vs consider that that anger of his springeth out of a good fountayne Furthermore according to that whiche I haue sayd let vs learne to vtter our choler when we see Gods honour wounded and when men go about to darken or deface his truth let vs bee moued and inflamed at it that we may
when men choose gouernours in a Citie or in a Countrey if they shoulde take yong light headed and brainelesse fooles which haue no skill to gouerne their owne persons the chosing of such to be their Iudges and leaders were a peruerting of the order of nature yea and it were a shame and it might seem that men intended to spite God as often as it were so Then if men which might choose settled personages and men of great grauitie and ripenesse would let them sit stil in their houses and in the meane while take phantasticall fellowes and little Snales of one nightes growth and and set them in the seate of Iustice when as they knowe not what it meeneth It were like as if men should marrie little babes It would please them well to be married bycause it would be sayde vnto them you shall eate rost meate and pastycrust and that would like them verie well But were it therefore a mariage Euen so say I is it with those that are sette in the seate of Iustice and haue neyther skill not witte but are worsse than babes bycause men had not a consideration to chose suche as were of more grauitie and experience Therefore it behoueth the order of nature to bee obserued firste of all whiche is that when wee haue men of yeares whome God hath indued with grace then they should be put in office to guide others and the yonger sort humble themselues vnder them For it is a shame that yong men should take vpon them the roome of their elders and disdayne to receyue instruction at the handes of those that haue liued long This pryde bindeth not it selfe againste mortall men but is a resisting of God who hath settled the order of nature and would haue men to obserue it As much is to be sayde of vs preachers and of the state of bearing abroade and publishing Gods word for when there is a well tryed man of good experience and knowledge If men vouchsafe not to bee serued with such a one but take a yong man at auenture what a thing is it Therefore it behoueth vs to haue the same order in estimation Neuerthelesse there must no generall rule be made of it for oftentimes it may come to passe that God shall giue much more grace to yong men than to suche as haue lyued double their time And therefore the sayde order which wee haue spoken of must not hinder the spirite of God that hee should not bee receyued where hee sheweth him selfe and his giftes bee applyed to good vse according as hee distributeth them And that is the cause why Saint Paule chose Timothie though there were many elder men at that time For when hee had seene that excellent man as who had the recorde not onely of men but also of the holie Ghost he preferred him before those that were elder Euen so dealeth Eliu heere who after he had hearkened vnto others sayth hee knewe that it is the spirite of God which is in men as if hee should say true it is that we must not iudge that olde men doe dote excepte wee knowe howe the matter goeth neyther muste wee fayle to giue them roome and place but we must yeelde such honour to their age as to say well the man that hath seene much is able to teache vs But if we perceiue that he discharge not his dutie or that he hath lost his time which he hath liued in the world then if the spirit of God be in a yong man it behoueth him to put forth him selfe Then let vs mark wel that the obseruing of the order of nature must not be alwayes with such condition that when God indueth them with any giftes of grace they shoulde not serue his Church or that they should not teach not onely their equals and companions but also euen the oldest meÌ of all And consequently the rich men must not sticke to their age and therevpon be vnpacient and reiect all warnings to say howe nowe I haue liued a long time and shall a yong ⪠ladde teach me my lesson No but let them thinke thuâ with them selues I ought too haue profited in suche wiâe as I might haue beene a leader of others but I see neâwe that I haue need to bee led my selfe I am a yong chylde in comparison of those that shoulde haue beene taught by mee And seeing it is so that God hathe disappoynted mee of the grace that was requisite in a leader it behoueth mee too bee a scholler and not a mayster Yee see then that olde men ought too yeelde themselues too conformitie when they see that God hath gyuen larger giftes of grace too those that oughte too followe them and not too goe afore them Nowe haue wee a good doctrine too put in vre whiche wee gather of the thinges sette downe heeretofore whiche is that for the better conceyuing of the thing which is conteyned here let vs marke that Eliu in saying that it is the spirit of God whiche dwelleth in men ment too expresse that when it pleaseth God that one man shall bee of greater vnderstanding than another it is a speciall gifte which he granteth as it were for a priuiledge True it is that generally God hath made vs all reasonable creatures and that is the thing wherein wee differ from the brute beastes God then hath gyuen some discretion and vnderstanding to all men withoute exception and yet notwithstanding wee see that some are slowe and dull and othersome quicke witted some are phantasticall and othersome are of good grauitie VVhereof commeth that Let vs vnderstande that God holdeth his giftes in his hande and dealeth them at his pleasure too whome hee thinketh good This is it that Eliphas mente too expresse in this place too the ende that men should not thinke them selues too haue it by naturall inheritaunce from their mothers wombe nor as a thing belonging to them of dutie nor as gotten by their owne purchase Beholde Eliu telleth vs that God hath created vs all and true it is that wee haue some reason howebeit but by measure Yet notwithstanding if a man haue knowledge and wisdome it behooueth him to knowe that God hath reached oute his hande vnto him peculiarly and that therefore hee is the more beholden and bounde vntoo him And this is sayde vnto vs too the intente wee shoulde not bee exalted with pryde nor thinke oure selues too bee the more worth bycause wee haue knowledge and vnderstanding But that wee shoulde consider that for as muche as it hath pleased God to giue vs that grace it behoueth vs to walke in so muche the greater feare For wee be so much the more in dette and therewithall his giuing of his benefites is too the ende wee shoulde communicate them with our neyghbours Therefore if we can not vse them too the glorifying of oure God and too the edifying of suche as haue neede of them it is cortaine that wee are so muche the more blame worthy This
leaueth them assone as they haue opened their mouth and they become laughingstockes vnto all men Beholde the iust rewarde of such as are ouerhastie in putting forth themselues But when wee bee sure of the goodnesse of a cace let vs rest vpon that whiche is sayde vnto vs heere that is too witte that God will so strengthen vs as wee shall not bee ouercome And furthermore when wee see sometimes that suche as ought to mainteine a good cace play the goslings and stand as if they were deade and abashed let vs marke that God punisheth such fayntheartednesse and giueth them not such courage as they ought to haue bicause they called not on him nor hung vpon him for so muche as they thought not the holie Ghoste able ynoughe to giuethem strength So then this vnbeleefe sheweth it selfe now adays in that if there be a good cace it shall be thrust vnder foot Ye see that the wicked haue courage inough and to much to set forth their lies and to withstande the comming forth of the truth And why For the wicked fayle not too apply too strayne them selues too the vttermost too ouerthrowe all things and too bring matters to confusion in the mean while no man setteth himselfe against them at leastwise with such courage as were requisite And why For such as are willing to do well and haue some affections are notwithstanding faint of beleefe But surely if they trusted in God he wold not suffer all things to bee confounded as they bee Thus ye see what we haue to consider when Eliu taunteth Iobs friends for being confounded It is as much as if he should saye that thereby it was apparant that they had an euill cace and that they had made a wrong matche against Iob. And hee addeth that hee also will speake in his turne This worde Also ought to be well weyed For thereby Eliu betokeneth that hee putteth foorth his aduice in due time VVhy I haue tolde you alreadie that bycause hee was a yong man he ought to haue yelded reuerence to the aged For otherwise it had bin a peruerting of the order of nature Therefore it behoued this modestie to goe before and that Eliu should suffer his elders to speake and he to heare them That done for as much as God giueth him the grace to discerne the cace better than they had done he also speaketh in his turne VVee see then that hee runneth not a heade that is to say he thrusteth not himselfe into the matter at aduenture but holdeth his peace till conuenient time serueth and then speaketh And this is a poynt which we ought to mark verie well For we know that in Gods Church all things ought to bee handled orderly and comely as Saint Paule sayth Therefore there are two things requisite in the manner of teaching First that order bee obserued and secondly that the order be matched with honestie so as the things may bee comely and conuenient Seeing it is so let vs beare in mynde the example of Eliu and let vs holde vs to the doctrine that Saint Paule giueth vs in the sayde texte whiche is that there be no disorder amongest vs according also as Sainct Paule sayth in another streine of the text by me alledged that althoughe God haue raysed vp many Prophetes in his Church and that there be many which haue skill too speake yea and also wherwith to teach yet notwithstanding it is not for them all to vtter forth what is giuen theÌ For it behoueth that there be order and measure and also there is a certaine honest comelinesse to be kepte That therefore is the thing which is shewed vs heere in the example of Eliu when he sayth that he will speake yea but that is when he seeth that things are misordered and that Iobs freendes had disguised the truth and that they had mainteined an euill and false principle For although they vsed fayre and apparant reasons to colour the matter with all yet notwithstanding the foundation whervpon they builded was not good And Iob also on his side althoughe his cace were iust yet notwithstanding did handle it amisse and vsed many wandring wordes Therefore after that Eliu had hearkned quietly nowe when he seeth that God giueth him an entrance and accesse he vseth it And besides this hee is also constreyned to doe so according as he sheweth when hee addeth that his heart is greeued and that hee is like to a caske full of newe wine If a man put newe wine intoo a Caske and close it vp and giue it no vent the caske bursteth when the wine boyleth Euen so sayeth Eliu that his mynde is shet vp as if a caske were full of newe wine and coulde holde no longer but muste needes burst out Heereby hee meeneth that necessitie constreyneth him to put forth his opinion to the end that the cace which had beene euill debated might nowe bee ordered by reason And bycause Eliu speaketh heere with great vehemencie some perceyuing not the cause haue thought him too bee a man of a loftie mynde and full of bosting But first of al we see that God condemneth him not VVhereas he condemneth Iob and his freendes and sheweth that all of them had doone amisse one way or other yet notwithstanding Eliu is iustified Nowe seeing that God condemneth him not what mortall man shall take vpon him the authoritie to iudge aboue God Therfore that is great follie Moreouer this must not bee thought so strange a thing For we must not beare in mynde howe it hath beene declared heeretofore that Eliu was not as one of the Prophetes that were in Gods Church After that God had published his lawe by the hande of Moyses hee promiseth also that the people of Israell should neuer be destitute of Prophetes For it is written in Deutr. thou shalt not goe to Sorcerers nor Soothsayers thou shalt not seeke for such reuelations as the Heathen do Thou shalt not run after witchcrafts and other vaine sciences neither shalte thou aske counsell at the deade For thy God shall alwayes rayse thee vp a Prophete in the middes of thee as if hee should say the heathen men seeke and search many wayes to be taught And why For they knowe not where they be they haue no Prophete nor any certeyne doctrine to leade and guyde theÌ But it is not so with you sayde God to the children of Israell I will alwayes giue you some Prophete so as I will dwell familiarly among you and my truth shall bee knowne vnto you Thus then there were Prophetes in the Churche of God according to his promise and that was continually a common thing But Eliu dwelled amoÌg such folke as had not the lawe and promises of God neyther did our Lorde make any couenaunt with those people For either they were before the lawe or else they were among Idolaters according as I haue told you that Thare and Nachor who were the great grandfathers and aunceters of Eliu were Idolaters
had So then let vs marke that although a man be well grounded in the feare of God and had leuer to die than to vtter a blasphemie yet notwithstanding we cannot giue our passions the bridle but by and by there will scape vs some euill woordes that are to be condemned and specially if we be pinched with aduersitie the passion of sorrow is so vehemeÌt as it caÌnot be ruled for then a man skirmisheth in such wise as he iustleth agaynste God and that is to his owne destruction in the ende Sith we see this first of all let vs consider that our nature is to sinfull and frowarde And so ye see one poynt which we haue to marke which is that it followeth of necessitie that we are corrupted seing we caÌnot thinke vpon God without doing him wroÌg and iniurie And furthermore also we are admonished to enter into an other consideration which is to holde our selues in subiection wheÌsoener God scourgeth vs and to say alas I perceyue thou art disposed to afflict me do thy will. VVhen God hath grauÌted vs the grace to be at that poynt let vs assure our selues that we haue well profited inasmuch as we are ready to obey him and to receyue the stripes of his roddes paciently Howbeit when God hath brought vs to so much reason we must not theÌ slip aside but rather say Go to thou art alredy bouÌd vnto thy god in that he hath made thee willing to receyue the chastisemeÌts that he sendeth thee Neuerthelater there are stil so many infirmities in thee that in the turning of a hâd thou shouldest by by become impacieÌt rebel against him blaspheme him also without thinking of it So then let vs learne so to mistrust our selues as we may stand vpon our gard to preuent these temptations That done let vs know further that notwithstaÌding the good wil which we haue had to yeeld ourselues vnto God to beare the afflictioÌs pacieÌtly which come of him yet is not our pacieÌce perfect faultlesse For what a nuÌber of euil imaginatioÌs will run in our heade And although we sticke not to theÌ but rather do mislike them alwayes settle our selues to say behold my God shall gouerne mee he shall haue the rule of mee it behooueth mee to haue the meekenesse to huÌble my self vnder him euen though he would traÌple me vnder his feete yea and although he would thrust we downe into the depth of the bottoÌlesse pit yet ought I to yeeld my self vnto him VVheÌ we be come to this point yet will there be many euill thoughts in our mindes And againe if we speake there wil alwaies some what slip from vs we shall neuer haue our wordes so well restreined but that there will still be somewhat of our filthinesse and of our own naturall imaginatioÌ lapped about It. Therfore let vs learne to coÌdemne ourselues although we haue bin pacient And seeing Iob is reproued so greuously by Eliu in this sentence let vs be sure we shall be founde muche more blameworthy specially if we haue not indeuored to obey our God nor yeelded him the honor which belongeth vnto him Lo what we haue to marke in this streyne And by the way if Iob be condeÌned here to haue blasphemed God what shall become of vs when we be so caried as there is no more pacience in vs as it is moste coÌmonly seene Then how can we beare this condemnation if we haue charged God as though he sought vayne and fonde clokings to execute his rigour vpon vs But it is certayne that if men confesse not freely and willingly that God is rightuous in al his punishments nor do fully coÌclude and rest vpoÌ it it is all one as if they shold say yea verely behold God is a tyrant They will not vtter such words for it were horrible but yet so is their meening for there is no meane If wee glorifie not God in his rightuousnesse acknowledging all his doing to be grouÌded vpon reason equitie right it is as much as if wee charged him with executing of tiraÌnie vpoÌ vs I grauÌt that the blasphemies shall not be alwayes alike nother shall there alwayes be a consent Iob ouershot himselfe so far as to say there is no reason why God should afflict me howbeit forsomuch as the headinesse of his passioÌs caried him away as wee haue seene heretofore therfore the holy Ghost is fayne to coÌdemne him in this text VVherfore let vs be sure that our daÌnation shall be the greater if we be not quiet in our afflictions but fall to grudging that although our mouth speake not a worde yet we be so ful of hartburning within that we play the mule which chaweth vpoÌ his bit Now then wheÌ we haue such bitternesse in vs against God it is asmuche as if wee accused him of picking couert quarrels to vs to punish vs without cause As touching that it is said heere God hath set my feete in the stockes Eliu rehearseth Iobs woordes as Iob had ment them For God gaue him no libertie as when men hold an offender in the stockes it is a kind of punishmeÌt to make him coÌfesse that which he would not whither he wil or no. Iob then had vsed the sayde coÌparison saying that God gaue him no meanes to mayneteyne his quarrell although it were good Neuerthelesse it is true that Iob of al the while was sure in himself that God knew well some reason why to afflict him but yet for all that he ceasseth not to wonder to chafe at his afflictioÌ as though God pressed him to sore If a maÌ had asked him whether he had ment so hee woulde haue answered no he would haue vnsayde it out of hande neuerthelesse his passions were so vehement and prouoked him so sore that this saying scaped from him ere hee was ware Nowe if Iob were rebuked for a worde that had scaped him vpon the suddaine vnwares what shal befal vs when we be wilfull hardharted not only haue spokeÌ some worde vnaduisedly but also purposed long afore so as wee bee willfully stubborne Truely God warneth vs therof sheweth vs that we haue done amisse therfore if we wil not receyue the warnings that he giueth vs but follow still our owne wit naturall coÌceytes I pray you shal not thisstubbornes coÌdeÌne vs a huÌdredfold more than this ouersight which was in Iob And it is worthy to be maked wel that wheÌsoeuer we thinke of Gods mighty power we must not take it to be a tiraÌnical power to say Beholde God may do with vs what hee listeth we are his creatures he seeth that there is nothing but frailtie in vs yet notwithstaÌding he ceasseth not to vexe vs without cause VVhen we speake after that fashion it is not onely outrage but also cursed blasphemie And therefore let vs match Gods mightypower with rightfulnesse saying true it is that the power of my god is terrible vnto me I
sleepe troubleth them and also that he speaketh by chasticements It seemeth vnto them that here be the two manners of speaking vnto vs which God vseth so as sometime he reueleth himself by inspirations and sometimes also toucheth vs with his hande But this is nothing to the purpose it is a coÌstrayned sense Furthermore we neede not to beate our braynes much in seking diuersities of expositioÌs seing that the naturall sense is manyfest vnto vs Therefore let vs follow that which I haue declared alredy which is that God shal speake once or twice yea and yet not be vnderstoode Thus we know what Eliu ment to say and nowe remayneth to apply the same to our instruction And howe firste of all by knowing our owne slendernesse for what is the cause that meÌ take so highly vpon them to seeke and search after such a sort as nothing may escape them but bicause they thinke themselues able ynough too finde out all things but if a man be thorowly well tamed in such sorte as he chalenge nothing to himselfe hee will be no more so prowde and loftie to search Gods secretes to farre out of measure So then to the intent we may take profit of this text specially first let vs humble our selues yea euen by acknowledging that our vnderstanding is to small and grosse Marke that for one poynte And on the other side let vs consider also that Gods secrete iudgementes are a dreadfull dungeon that his wayes are incomprehensible and that it is not lawfull for men to wade to far in them but must content themselues with that which he declareth Ye see then that the secoÌd poynt which we haue to marke is that wheÌ we thinke vpon the highnesse of God we ought to be rauished to the honoring of it coÌclude that we must not take vpon vs to be able to know coÌprehend al that is in him For whither were that to go wee crepe heere vpon the earth we know that he far surmouÌteth the heaueÌs Then seing it is so let vs honor his secret iudgements assuring our selues that hee will alwayes haue authoritie to speake vtter what he listeth mauger al them that speke against him yea that when he speaketh once or twice that is to say when he sheweth his pleasure and will men shall know nothing of it bicause they are to rude to conceyue the things in one worde which God hath determined in his purpose but shal dayly see one thing yet not withstaÌding be new to seeke of it yea still dazeled at it euen at the end of a yeere or ten although they haue seene one thing ofteÌ yet the reason of it shall be hiddeÌ froÌ theÌ VVere it not for the pride that is in vs it is sufficieÌtly confirmed vnto vs by experience that wee neuer come to any reason but by coÌpulsion that we wil alwayes nedes be selfwise eueÌ though our ignoraÌce shew it selfe ynough to much Neuerthelesse it is not without cause that we bee warned in this text that God wil haue his determinatioÌs as it were buried hid VVe see the effect of it dayly we know not what to say sauing that it is a wonderfull thing that it behooueth vs to bridle our selues in wayting till our Lord reuele it in greater perfectioÌ which shal not be till we be bereft of this mortall flesh Thus ye see what we haue to marke here And according to the article which I haue touched already let vs note also that here is no speaking but of the iudgements which God will haue hiddeÌ bicause it is not for our behoofe to haue full knowledge of theÌ as yet It is sayd in the. 62. Psalm that god speketh once Dauid protesteth that he will beare it twice namely that there is might mercie in god There is no treating of Gods woÌderful iudgemeÌts as there is here Of what then of the things that we learn by his word which are brought to our remembrance set before vs coÌtinually For on the one side God maketh vs to feele his myghtie power to the end we should feare him walk according to his will on the other side hee giueth vs his mercie to the ende we should take coÌfort ioy at it VVhat learne we daily by gods word but that he is the master to whom it behoueth vs to be subiect that we muste not liue after our own lust but that God must reigne ouer vs his lawe be a bridle that we may be taught vnder it Thus the first poynt is to serue God to know what he requireth alloweth The second is that wee knowe him to be our father sauiour to the end to put our whole trust in him And howe shall we knowe him By grounding our selues vpon his mere mercie knowing that there is nothing but death and damnation in vs and acknowledging that hee hath drawen vs oute of deathe through his owne meere goodnesse for our Lord Iesus Christs sake Thus as concerning this second poynt the two things wherein it behoueth vs to be coÌfirmed are that we must resort to him for resuge and also that forsomuche as his mercie is set before vs dayly we shoulde not doubt but that he wil receyue vs So then this texte of Dauids speaketh not of the things that are kept hidden from our knowledge but of the things that God intendeth to declare vnto vs and teache vs Therefore he sayeth God hath spoken that is to say God hath so manifested his will in his speaking as men ought not to doubt any more nor to reply agaynste that whiche he sayeth I haue hearde it twyce sayeth hee Herein he betokeneth that it is not inough to haue heard God at a glaunce but that it behooueth vs to minde the things without ceasing which hee speaketh And although he spake but once yet muste we not let his doctrine slip but settle it throughly in oure remembrance and learne to print it in our hearts and thinke vpon it early and late bycause our memory is shorte So then we see nowe that it is the dutie of the faithfull to apply theÌselues throughly to the hearing of the things that God sheweth them by his worde and to set their whole minde vpon it assuring themselues that God wyll gyue them the knowlege of the things which he telleth and promiseth them for their welfare Marke that for one poynt Howbeeit heerewithall let vs keepe our selues from seeking any further and let vs not couet to be wiser than God will haue vs to bee And howe may that bee By learning in his schoole and if he reserue any secrete iudgements to himselfe let vs be ignorant in the things that he wil not haue knowne vnto vs vntill he haue taken vs out of the world As for example It is sayde vnto vs that God gouerneth all things by his prouidence and Eliu speaketh too the same purpose here Yee see then that God
disposeth of all his creatures he holdeth all things in his hand and nothing happeneth in this worlde by chaunce but all things according to his will. This doctrine is gyuen vs in the holy Scripture and it behooueth vs to receyue it without gaynsaying Nowe then if wee inquire howe and why and woulde that God whensoeuer hee worketh shoulde yeelde vs a reason of his doings and would enter into disputation to checke agaynst him we passe our boundes as we see these toades do which are full of poyson and spewe out their blasphemies agaynst the prouidence of God saying If God dispose all things then is he the author of sinne then is euil to bee fathered vpon him Lo heere a cursed thing For it behoueth vs to holde our selues within the coÌpasse which the holy Scripture gyueth vs and bycause wee perceyue not the reason why God doth all things and therefore do thinke them straunge it behooueth vs to stay there like as also when the holie Scripture sayeth that God choze whome it pleased him before the making of the worlde ⪠and forsoke the rest it is good reason that we should receiue it with all reuerence and acknowledge that our saluatioÌ proceedeth of the free goodnes of our God forasmuch as he hath chozen vs out of that forlorne damned lumpe Furthermore if vpon this sayd poynt we fall to flittering into ouer high speculations we shall be confounded by it and that rightly VVhy so For therein we woulde know more than God hath graunted vs and that were asmuch as to fight agaynst him And thinke we that such an outrage shal scape vnpunished Thus ye see howe we ought to practize this sentence where it is sayde that God shall speake once or twyce without being heard that is to say without beeing vnderstoode bicause the wit of man is to weake But now let vs come to that which Eliu addeth He sayeth that when men bee layde downe to sleepe and are at rest and asleepe God speaketh and openeth their eares of purpose to withdraw them from their owne workes and to tame or hyde the pryde which is in men that is to say to caste it downe and to burie it or else too seeke his discipline or instruction in chastizing them If hee see them hardeharted and that they receyue not the playne doctrine or instruction whiche he giueth them then is hee fayne to stryke vpon them and to tame them with his roddes and to inforce them to be taught in his truth This is in effect the thing which is treated of here Truly Eliu speaketh of his owne time for I haue tolde you already that hee was not of that people whiche God had chozen to communicate his lawe vnto For if that hee and those whome wee haue hearde speake and Iob himselfe were after the tyme of Moyses which thing is vncertayne yet were they strangers from the Church of God the knowledge which they had was giuen them by an extraordinary manner in asmuch as it pleased God to inspyre them And this is the cause why hee sayeth that God inspyreth men euen by dreames and that when they are asleepe God doth as it were plucke them by the eare and gyue them warning to thinke vppon him True it is that God inspireth vs also and although we heare his worde to our instruction and haue his holy Scripture to reade yet doth hee not ceasse to warne vs still and to giue vs many heartbitings which are as manye summoning too call vs backe too himselfe when we are gone astray For we see howe men bury the sayde knowledge and secke by all meanes to forget God but God commeth to search within vs Therefore when we feele any prickings and thoughts that stirre vs vp let vs vnderstande that God putteth vs in remembraunce of himselfe bycause wee be inclined to forget him and to become as it were brutishe Specially in the nyghtetyme when we be alone and our wittes gathered to vs that we wander not heere and there then if there come deepe thoughts that wey with vs so farre as euen to make vs to sweate or tremble or els if we bee in such disquietnesse of mind as though we were vpoÌ a racke it is God that worketh in that cace and he summoneth vs bicause he seeth that we are as it were fugitiues like a yong boy that leaueth his fathers house runneth abroade blowing a feather in the winde God then seing vs run so astray calleth vs home by visions in the night True it is that they shall not be suche as Eliu Iob Eliphas and the others had And why for we haue the help which they wanted that is to wit the word of God which is preached to vs and we do heare it Thus doth God reuele himselfe vnto vs bicause we haue his law his Prophets his Gospell in our haÌds our eares are coÌtinually beaten with the doctrine that he hath willed to be preached vnto vs and therefore we mustnot looke to be taught after the maner of those that had nother scripture nor preaching Yet neuerthelesse we see that God woorketh now and then after that sort with some men But to be shorte we haue to marke heere that although God sende vs not suche visions as the auncient fathers had we must not be discoÌtented nor grudge at it For that were to great an vnthaÌkfulnesse bycause it hath pleased God to coÌmunicate himselfe vnto vs by an other meane which is fitter for vs There are some curious folk which demaunde why God appeareth not from heaueÌ as he did in times paste why the thing is not perfourmed which he spake by Moyses namely that he would speake to prophets in visioÌs figures dreames It is bicause that at this day we haue his will fully reueled vnto vs VVere it not a superfluous thing that God should appeare vnto vs as he did in former times seeing he hath giuen vs another meane and that if we despyse not his woorde which we haue in our handes we be sufficiently fully and perfectly instructed there So then let vs learne to bee contented with this fashion which God hath ordeyned to instruct vs by And further let vs note that his appearing by visions vnto the auÌcient fathers was bicause they had not as yet the lawe written or else his appearing vntoo the Prophetes was bicause it was needefull too haue a larger declaration of the things that were yet darke But nowe that Gods truthe is cleare and manifest ynough it behoueth vs to take the visions of the times paste for a confirmation of our fayth knowing that they sprang out of the same fountayne And therfore let vs walke in the simplicitie whiche God willeth vs to holde Marke that for one poynt And for the second let vs coÌsider Gods goodnesse in that after he hath giueÌ vs his worde in writing raysed vp men to expound it he still toucheth vs stirreth vs vp inwardly by his holy spirite giuing vs
to humble vs bycause we be dull and knowe not what it is to feare God or to stande in awe of the punishments which he sendeth vpon such as lift vp them selues against him To the ende then that wee may not bee any more possessed with such dulnesse the holy scripture setteth foorth God in the likenesse of a Lion that commeth vpon vs with his teeth and his pawes to make vs vnderstand that when he intendeth to shewe himselfe contrarie vnto men there is no terrour aboue it nor comparable to it Yee see then to what vse we ought to apply the things that are sayd here and that such warnings ought ro serue vs aforehand Also sometimes when we be in trouble and that God falleth so vpon vs It behoueth vs too put the things in vre that are spoken of heere to the end we may knowe that we are not the first which haue bene so delt withal Yea and vndoubtedly it is a notable place wher it is sayde that God consumeth âll a mans fleshe that he bruseth and breaketh that he swalloweth vp and that hee killeth men And why to quicken them And so although his anger be dreadful vnto vs when he visiteth vs with rigor and that we be driuen to feele the things that are conteined heere yet notwithstanding hee cheereth vs with the hope of saluation which is the only mean to bring vs vnto life VVherefore seeing that our God giueth vs hope and that we be not the first that haue bene so delt withal but that hee hath handled his seruantes after that sorte in all tymes let vs suffer our selues to bee as it were swallowed vp of sorrowe and to be set there as in a gulfe And truely wee see that Eliu following that which hath beene shewed in the foresayde song of Moyses speaketh not so without cause Marke then howe this sentence ought to serue vs to double vse The first is that when we be in rest wee must take time to bethinke vs howe dreadfull Gods wrath is to the ende wee may walke in feare and carefulnesse and submit oure selues vnder his hand And the seconde is that we must not be too much afrayd when God visiteth vs so roughly knowing that he hath delt after the same sort towardes those whose saluation he hath procured Then let vs not thinke it strange that he should deale so with vs but let vs learne to fashion ourselues like vnto those which haue wayted to be fully comforted at Gods hand after they had bin in heauinesse yea euen after they had bene swalowed vp of sorowe And therewithall let vs marke also the long continuance of our afflictions wherof Eliu speaketh heere For hee sayth not that Gods afflicting of a man in such wise as hee shall seeme to be vtterly forlorne shall not be only for one brunt ⪠and to releeue him againe byandby after No but contrariwise when he layeth his hande vpon those whome hee intendeth to afflict hee maketh it heuier and heuier in so much that if a poore creature be sore tormented to day it shall bee double to morrowe and afterward bee so increased as it shall seeme to haue nother ende nor measure and it shall continue so long that he shal passe through a huÌdred dethes before God shall seeme to releeue him So litle then shall wee be deliuered from our afflictions immediately when we haue felt them that they must be increased more and more For it is the good pleasure of God that we should fight againste many deathes Truely this seemeth right harde vnto vs howebeit let vs marke that a rough horse must haue a rough ryder and that for as much as wee bee tough wood it behoueth vs to haue hard wedges hard strokes with a beetle True it is that we think not ourselues to be rebels against God ⪠but if we consider the thing as it is without flattering of ourselues we shall find that the nourishing of wilful stubbornesse in vs ⪠is no smal nor common thing Some chawe vppon the brydle in suche wise against God that although their afflictions increase yet they ceasse not to gnashe their teeth still and to playe the wild beasts And an other sort pretend some token of humilitie but what for that They bee so fickle that to day or to morrowe it is quite out of their heads So long as a man is hild at a baye he will vndoubtedly say I haue offended my God it behoueth mee to turne a newe leaf and hee will not onely make countenaunce afore men thorough hypocrisie that he is willing to amende but he will also thinke himself to be vtterly chaunged and that there is no more any wicked affection in him But what if God deliuer him to morrow morning he will become worse than hee was or at least wise as bad See in what plight we be And therfore let vs not think it strange that God should so increase his strypes If he see that wee can not be wonne but that there is such a sturdinesse in vs as he must be fayne to correct vs a long while it behoueth him to worke more roughly Like as when a disease is rooted peraduenture the diseased person will thinke him selfe to be rid of it as soone as he hath taken but some sirup or some pill or hath bin let bloud I say it will seeme vnto him that he is throughly whole but the roote of the disease is not yet plucked vp and therfore he must be fain too take some verie harshe and bitter medicines and bee kepte too a diet and abyde vnder the Phisitions hande a moneth or twaine yea or a whole yeare Euen after the same maner must God purge vs by diuerse remedies and make it long ere hee cure vs bycause this vice of pryde is rooted ouerdeepely in vs and is entered euen intoo the maree of our bones so that all is infected and there is no soundnesse in vs but al is corrupted till God renewe it againe Thus yee see why here is mention made of the long continuing of our afflictions till we can no more yea and that God must be faine to vse diuerse remedies not afflicting vs alwayes after one fashion but sending vs some times one kynde and sometimes another which thing let vs assure ourselues that he doth not without great cause for he taketh no pleasure in the tormenting of his poore creatures VVe knowe it is his nature to make vs feele his goodnesse howbeit in the meane whyle forasmuch as he seeth that we are not fitte to receiue it it is good reason that hee should chaunge and after a sorte transfigure him self to the end to conforme him selfe vnto that which he seeth fit for vs And that is the cause why it is sayd that he chastizeth man with greef vpon his bed VVhen Eliu speketh so it is to shew vs that if God punishe vs in good earnest there is nother release nor truce at al. For his meening is that though
vs not thinke herevppon that God pardoneth our sinnes too let vs fall asleepe in them but to the ende wee should seeke to him and make the priuiledge which is giuen vs auaylable that is to wit bee bold too call vpon him as our father and assure our selues that he will heare vs Eliu hauing spoken so addeth he wil loke towards men and say I haue sinned I haue turned awaye from goodnesse and it hath not booted me hee hath deliuered my soule from the pit This text is expounded by some men as though Eliu spake of God saying that it is hee that looketh so towards men and that if any man say I haue done amisse then wheras hee had beene in the darknesse of death God deliuereth his soule from the pit and restoreth to him the light of life Howbeeit forasmuch as word for word it is set downe thus he will looke towards men and say I haue done amisse I haue turned away from goodnesse and it hath not stoode me in any stead or was not meete and conuenient for mee a man maye see and easly gather that Eliu goeth on still with his matter shewing that they which are brought so lowe as to feele their sinnes and to bee euen at deathes dore if God shew them the fauour to call them back againe and giue them hope of life and specially cheere their harts so as they are able to cal vpoÌ him in true assurednesse of faithe doo afterward turne themselues to men and declare their miseries to the intent to magnifie the infinite goodnesse of God which they haue felt And so the second frute of the forgiuenesse of sinnes is that when the wretched sinner knoweth that God hath not shaken him off but as yet openeth him the way and giueth him accesse too come vntoo him like as hee rested thervpon too call vpon God and afterward made the frute of faith auaylable so also it behoueth him too confesse the sayd goodnesse of God before men and not to be ashamed to shewe the misery wherin hee was vntill God had deliuered him by his mercy To be short like as when God hath sent vs the promises of his gospell wee ought to acknowledge theÌ and to seeke vnto him so also it behoueth vs to mourne before meÌ For it is not ynough that euery of vs should pray to God priuily by himselfe but it behoueth vs also to set forth his glory and to indeuer to prouoke our neighbours too the same so as one of vs may be edified by another and hee that hath felt how good and mercyfull God is must shewe it vntoo others that they may take example at it And when there is such an agrement amongs vs we must also preache Gods praises togither according as euery one of vs is bound vntoo him and there is not any man which may not iustly confesse that God hath a hundred times plucked him out of his graue and quickned him Ye see theÌ in effect what the meening of Eliu is Howbeit that we may the better profit by this sentence let vs marke that it behoueth vs first to enter into ourselues and theÌ to go vnto God afterward to go vnto our neighbours Thus ye see three things which wee haue too marke and it is an order which wee ought to kepe well The first is that men should examin their owne conscieÌces haue an eye to their whole lyfe And why To be ashamed of their sinnes For vntill wee haue well perceyued that wee bee worse than wretched how will we haue recourse vnto God VVee will not be moued to seke him nor to desire forgiuenesse So then it is requisite for vs too begin at the sayd point namely too feele our sinnes how greuouse they bee and also too feele and conceyue the wrathe of God too the intent wee may bee as it were forlorne and behold hell as it were gaping vpon vs to swallowe vs vp and be so vtterly astonished as we may be driuen to say Alas what is to be done So that we may haue no rest in ourselues but languishe so in our miseries as wee may come with an earnest zeale too seke the lord Thus ye see the first steppe that wee must begin at The second is that wee must come vnto God and seeing hee taryeth not till wee seeke him but of his infinite goodnesse preuenteth vs in somuch that hee inspireth vs to the end we should seeke him and flee for refuge vnto his mercie there rest wheÌ we haue any promises of his goodnesse set afore vs seing that hee seketh sinners to bring them from death to life wee must take those promises and apply them too our vse saying euen so my God thou shewest that thou art willing to receiue sinners too mercy behold I am one yea and I am so forlorne as I wote not any more what too doo Therfore I doubt not Lord but thou wilt make mee feele they grace and goodnesse So Lord there will I rest and although I bee hemmed in with many troubles and sorowes which were able to turne me from thee Yet will I rest vpon thy promises and therwith call vpon thee assuring myselfe that thou wilt strengthen mee against all Satans temptations Thus ye see how it behoueth vs to deale The third point is the conclusion that Eliu maketh here which is that we must declare Gods goodnesse to our neighbours so farforth as is needfull to their edifying that he may be praised with one accord and that all men may confesse that there is no welfare but in his mercy and that we are all damned if the only goodnesse of our God remedy it not These say I are the three degrees which it behoueth vs to keepe But I told you that we must begin at ourselues And why VVee shall see many which will blase abroade Gods praises with full mouth but they haue not well foremynded theÌ in their hart There are which think themselues discharged when they haue sayd O my God haue pitie vpon mee I haue bene such a one I haue done such an euill deede True it is that such men haue some feeling in themselues and speake not altogither through hypocrisie But yet notwithstanding there is much wind in them and their mouth is larger than their heart For scarcely haue they tasted of Gods mercy and yet they would haue men to thinke that they haue felt it throughly and that they be full fraught with it But there is vanitie and ambition in such men when they wyden their mouth after that sort too speake well and in the meane whyle haue not mynded Gods grace too feele it accordingly that it myght be well imprinted in their consciences and they themselues bee ryghtly nurrished with it That is the cause why I sayd that before wee speake it behoueth vs to haue considered well what we haue seene afore that is too say too haue examined well our selues too haue bene diligent in serching how wretched wee be and too
bethinke vs of the vice which is so deeply rooted in vs that is to wit that we thinke not to scape Gods hand by our startingholes and after as we be drunken in our sinnes so also thinke wee that God hath his eyes shet and blindfolded or else that hee hath a curtaine drawne afore him so as hee cannot perceyue the things that wee hide Howbeeit on the other side and for the seconde poynt let vs marke howe it is sayde that all our darkenesse shall bee discouered before him when bee listeth And therevpon let vs take warning that we thinke not our selues to haue made the better market where meÌ are not priuie too our naughtinesse For the very cause that sendeth many too destruction is for that they go for good men or at leastwise can stop the mouthes of such as are not priuie to their wickednesse for theÌ they triumph and dare spight God himself But let vs assure our selues that we shal haue gayned nothing by our deceiuing of the world For how goodly shewes soeuer we haue made in the ende wee must come before the heauenly Iudge who will open the bookes that were fast shet before and cause his great day too appeare too the intent too bring all the darkenesse too light which as nowe keepe things in huckermucker And this is the cause why the holy Scripture speaketh so often of it It is not in one place nor at one tyme onely that it is sayd that there is no darknesse before god But for what cause is this sentence so often repeated It is bycause wee cannot bee persuaded of it For when wee haue eschued the shame of the world wee beare oure selues in hand that God ought not too stirre our filthinesse nor too discouer it But let vs assure our selues hee will make the knowledge of it too come euen vnto heauen Seing then that wee cannot bee persuaded of it it is no superfluous thing that the holy ⪠ghost doth so often tell vs that God will iudge after another fashioÌ than mortall men doo now adayes And that is the cause why it is purposely sayd heere that the sinners shall not hyde themselues there as if Eliu shoulde saye it commeth dayly too passe that mens eyes are so dazeled as they take their vices for vertues yea and are so euill minded that it dooth them good to bee flattered according as we see that when euill hath full scope there is no more condemning of vices but euery man vpholdeth them So then it may come too passe as is seene by experience that vice shall reigne and that there shall bee such a floud of iniquitie that all things shall bee turmoyled among men and there shall bee no more iudgement nor discretion with them but yet for all that it must goe farre otherwyse before god VVherefore let vs learne too lift vppe our eyes aboue the worlde and by fayth beholde Gods iudgement which as nowe is hidden knowing that there all things must bee discouered according as it is saide in Daniell that the bookes shall bee layde open that is too say that the recordes shall be layde before vs VVhat maner of recordes Not of paper or parchment but of our owne consciences so as euery man shall bring his araignment not written but ingrauen so deepely as there shall bee no more disguising of it And besides that God himselfe shall bee there in the person of his sonne with such light as all thinges shall bee knowne yea euen whiche are nowe vnder deepe dungeons All these things must then bee seene both of the Angelles of heauen and of all creatures Let vs bethinke vs of this too the ende wee may walke in an other maner of feare than we haue done and ridde our selues from all hypocrisie for wee cannot amende our market by flattering our selues as is sayde afore Finally let vs learne not too make oure reckening withoute oure hoste but as often as the cace concerneth the examining of oure life let euery of vs cyte himselfe before Gods presence and therewithall consider how it is sayde heere that seeing it is his office too serche mens heartes yea and euen theyr deepest thoughtes it is too no purpose too quitte oure selues as nowe before men bycause wee cannot thereby escape his hande Therefore let vs learne too examine oure selues after that sort and furthermore suffer our darkenesse too bee lightned by Gods woorde seeing that this poynte also is attributed vntoo him It is sayde in this sentence that there is neyther darkenesse of death nor ãâ¦ã ye mist so thicke as can byde those that woorke wickednesse Therefore the Apostle in the Epistle too the Hebrewes witnesseth that like as God knoweth mennes heartes so hee will haue his worde too bee as a two edged sworde too cut asunder our thoughts and affections yea and too enter euen vntoo the maree too discouer the things that are hidden in vs And Sainct Paules meening is that when Gods worde is preached wee must needes bee reproued as though all our articles were written agaynst vs and our whole life were layde afore vs that wee maye bee conuicted and vtterly cast downe too the ende too glorifie God by acknowledging howe greatly we bee guiltie before him And therefore let vs not onelye cyte our selues before Gods iudgement seate too the intent too correct all feynednesse but also as oft as his worde rubbeth our sores and rebuketh oure vyces let vs take it paciently and not presume too bee willfull For what shall wee winne by it VVe see many men now adayes which chafe and frette if their vices bee touched for they woulde that folke shoulde beare with them still And that is all one as if they woulde not that God should haue anie authoritie more ouer them nor bee any more theyr Iudge But if they considered well what is sayd here they would not bee so dull as they are seene too bee in that they bee alwayes newe to learne what things are If a manne shew them anye thing that is commonlye knowne they are as scornefull of it as may be And why Bycause they neuer felt the auayleablenesse of this doctrine how there is no darknesse in Gods sight but defyle themselues hanging their groynes downe too the grounddwarde lyke swyne and sleeping after such a sorte as it shoulde seeme vntoo them that all their sinnes are nothing notwithstanding that the number of them is so great as they may seeme to bee as it were saped in them but yet their filthinesse stinketh not vnto them bycause they themselues are rotten in it Therefore it would behoue them too thinke a little vpon this lesson and then would they be more quiet wheÌ men shew them their vices And it is a wonder to see that although many meÌs wickednesse is apparaÌt to the world insomuche that euen little children can iudge of it yet notwithstanding they aduaunce themselues agaynste God and despise him and will not abyde to be rebuked And what a shame is it I
his hand Therefore it followeth that after he hath wincked at vs in the ende wee must needes come to that which is conteyned here namely that in open sight and after a notable fashion hee will breake all those in peeces that are so turned awaye from him Lo what wee haue too beare away in this sentence And it is sayd immediatly to make the crie of the poore come vnto him and to make him heare the exclamation of the afflicted Heere Eliu noteth one kynde of sinne whiche God punisheth in men True it is that wee offende many wayes Howebeit for as much as men can not bee brought too knowe their faultes vntill they be more than conuicted of them here Eliu hath set downe a kinde of sinne which is most apparant and easiest to bee seene For when outrages and extortions are committed so as one man polleth another of his goodes and they that are greeued haue no redresse at all they crye oute vnto God and men heare their complaintes and euerie bodie rueth and abhorreth their cace Thus yee see one kynde of wyckednesse whiche is well known both to great and small which is when we see that there is no iustice but might ouercommeth right and wee dwell as it were among theeues For hee that listeth too make his hand by pillage taketh no thought when he hath done all the wickednesse that can bee bycause there is no redresse nor any order to be taken VVhen suche things happen euery man can speake of them For this cause the holie ghost hath chozen a sinne that is most notorious to the intent we should be the better conuicted Herewithal let vs marke that vnder one kynde the whole is comprehended For in what wise so euer we offend God he hath alwayes iust cause to punish vs and as I haue declared alreadie his law cannot be deuided it must continue whole in one and his coÌmaundements must be so knit togither as al of them may make but one rightuousnesse Howbeit for as much as we be such hypocrites and euery man writheth himself like a snake to the intent to hide his sinnes God intendeth here to draw vs as it were by force and to compell vs to confesse the dette If a poore man haue any wrong and outrage done vnto him hee will aske vengeance of the partie and his coÌplaints shall come abroad so as the ayre shall ring of them and seeing it is so thinke we that it can be hidden from God think we that he will let it slippe what is to be done then First as I haue said alreadie let vs marke that although no man in the world complayne of vs yet will our sinnes crie out againste vs and the sounde of our offences will mount vp to heauen If a thing bee remoued wee see it maketh a great noyse and when wee breake the rightuousnesse of God is it not more than if wee should ouerthowe a house thinke we ther is anything more precious than the order which God hath stablished too make vs walke according to his will VVe goe about to destroy all that And is not that more as I sayd than if we should ouerthrowe some building And do we thinke that the noyse of it commeth not to the eares of God Then let vs marke well that as oft as we breake Gods lawe the crie of it mounteth vp vnto heaue and our sinnes aske vengeance of vs For although men bee dumme and open not their mouthes to say any thing yet do not our sinnes fayle to bee registred before god Lo what we haue to marke in the first place But if men themselues crie out against vs and we be euill spokeÌ of for oure wickednesse and heare their complaintes and grudgings is there not much more reason that we should thinke that God heareth all such cries And let vs euery way marke that it is not for nought sayd the crie of Sodome is come vp vnto me and therfore I am come down to see whither it be so or no. But let vs assure our selues that our Lords eares are not deaf so as our offences shuld not alwayes come to knowledge before him Neuerthelesse when there is such crying out vpon vs and such confusion he must needes note it the more For of very truth as I haue touched already it is a thing of no smal waight when we go about after that sort to ouerthrow the thing that our Lord hath stablished And in good sooth what is the rule of good life Is it not as it were an Image of God shining amongs men And when wee goe about to ouerthrowe that I pray you what a confuzion is it Howbeit let vs mark by the way that God will not leaue them vnpunished which haue wrongfully vexed and troubled the poore True it is that the great ones wexe bold when they see poore men destitute of succour so as they are not releeued nor haue any freends or kinsfolke to sticke by theÌ And therevpon it seemeth vnto them that they may doe what they list And that is the cause why they fall to all outrage But let vs marke howe it is sayd that God hath a care of them and therfore the more that poore folk are left vp to al wrongs and no man succoreth them so much the more doth God declare that hee hath a care of them to reuenge them If this were well considered we would bee lesse hastie to trouble our neighboures and specially those that can not make their part good For it as a breaking of the protectioÌ that he hath set vpon their persons and in the end wee must feele that he is our aduersarie for it Do we then see a pore man Let vs be as it were stopped there that we do him no harme violeÌce nor outrage And why For God will step before him and althoughe the poore man do beare paciently the wrong that is done him yet shall not the crie of it misse to come vp to heaueÌ and to be heard at Gods hande And like as this doctrine ought to serue for a warning that euery of vs may bridle himself and abstein froÌ euil doing so also the poore ought to be well comforted sith they see that God hath them in his protection and that though the wicked do trouble vex them yet God bridleth their rage and watcheth ouer the poore and will in the end shewe that he neuer forgate them Then seing that God taketh our quarell vpon him let vs refer it vnto him and let it assuage our sorowe and greef when we be wrongfully afflicted so as men doe eate vsvp and we haue no remedie but seeme to be as sheepe in the wolues throate Go too our Lorde hath promised that the crie of all extorcions which men doe shall come vp to him Seeing wee haue this buttresse let vs be contented and tarie till hee shewe by effect that he is neere vs and hath a care of our welfare Lo howe wee ought to practize this sentence
say if wee were throughly perswaded of that no doubt but God should be exalted and all men would hold themselues to his word so as there should be one coÌmon accord and there would not be somuch disputing of this and that And for proofe hereof why do the Papists debate so much vpon all the articles that are in controuersie betweene them and vs It is not only bycause they cannot finde in their harts to bee subiect vnto God but also bycause they bee so sawcie to step forth with their Lordly conclusions too determine and binde mens consciences to their resolutions Then if the Papists coulde hold themselues to the pure simplicitie of Gods worde surely wee shoulde in one minute of an houre agree vpon all things that are in doubt at this day Againe as touching these phantasticall heades that creepe in amongst vs too defile the pure doctrine I pray you whereof commeth it but of this diuelishe pride that they cannot finde in their hartes to receyue the thing quietly which the holy Scripture speaketh If a man aske these madde heades which woulde nowadayes abolishe both Gods free election and also his prouideÌce and such other like things what reason they haue they will answere me thinkes it verie straunge Ye beasts though a man were the sharpest witted and the skilfullest that could be so as he were a paterne of all cunning and learning yet is hee but a sillie worme of the earth too finde any faulte in Gods doings But behold these stark beasts haue nothing but pride wherewith they are readie to burst and stincking poyson and yet notwithstanding they take vpon theÌ to ouerturne the holy Scripture vnder the colour of this saying that they perceiue it not In what cace are we then So then as I haue sayde let this article bee marked that men which haue no skill ought to holde their peace and kepe silence to the ende that God alone may be exalted VVere this doctrine throughly put in vre surely wee should see a quiet obedience and that all of vs woulde say Amen whensoeuer the pure truthe of God were layde afore vs But there is a second mischeef which is that our affections are too vnruly and we giue them leaue to run at rouers By reason wherof if god afflict vs or if things fal not out to our looking we fal to stormiug and euery man is caried away and which worse is it is not ynough for vs to take libertie to speake agaynst God but also it seemeth that we seeke occasion to rayle at his iustice if it bee not agreeable to our fansies VVe see this at all times And therfore so much the more behoueth it vs to marke what I haue sayd namely that if this sentence were put well in vre we should see an angelical order in this world VVhat is to be done then Let vs not followe our owne reason nor attempt things vpon our owne heade but be contented to bee taught of god And againe on the other syde when our affections carie vs away into bitternesse so as we be greeued and vexed let vs shake those things off bycause it was good reason that God shoulde reigne and haue al superioritie ouer vs and that we should obey him to confesse that all his doings are good and rightfull For then is he glorified of vs when we acknowledge not only that he ought to gouerne vs but also that hee doeth it rightfully Thus ye see what wee haue to note Furthermore whensoeuer we finde any men that aduaunce themselues after that sort against God let vs vnderstand that they be in maner desperate and vnrecouerable sith they cannot submit themselues to the good will of God to acknowledge the same to be good and rightfull And therefore let their example teache vs to humble our selues and to say Alas asmuche woulde betide thee if thy God preserued thee not For whence commeth modestie but of the holy ghost And here thou seest what the nature of euery of vs is Then seeing the cace standeth so when wee see these light headed persons that doo so aduaunce theÌselues and passe their bounds against God let euerie of vs thinke as muche might befall mee if I were not withhilde by the spirit of my God so as he gouerned mee to make mee meeke that I might glorifie him and take in good woorth whatsoeuer hee sendeth mee Lo herein effect all that we haue to remember in this sentence Now it is sayde consequently let men of hart speake that is so say let men of vnderstanding speake and let wise men herken Heere at the first sight Eliu seemeth to speake things contrarie for to speake and to herken agree not togither Yet notwithstanding it is not without cause that hee willeth wise men to speake and men of vnderstanding to herken For a man shall neuer speake well except he be willing to heare neither shall he euer be fit to teach vnlesse he bee willing also to receyue good doctrine VVe see then that Eliu matcheth two things togither whiche ought neuer to bee separated asunder And that is the thing which I haue spoken afore namely that we may well speake howbeit when we haue learned afore I haue beleeued sayeth the Psalme and therefore haue I spoken Therefore it behoueth vs to keepe that lesson for howe can we beleeue vnlesse we haue giuen âare and suffered our selues to be taught For we must be teachable when good things are set afore vs according also as it is sayde that the wise man shall become wyser by hearing Ye see heere a saying of Salomon which sheweth full well that to speake is no let but a man shoulde herken according also as to herken is no let but that a man may speake For wherefore is our Lord a maister but to the intent that we shuld heare him and euerie of vs teache his neighbours and thereby make the thing auaylable which wee haue receyued If God haue giuen mee any gift of grace I am bounde to vtter it to my neighbours when I see them do amisse So then to speake and to hearken are twoo things that not onely agree verie wel but also which is more are inseparable at leastwise if all things be well disposed and considered in good order True it is that speaking is heere set foremost neuerthelesse when as Eliu sayeth wizemen he therein presupposeth that they whiche spake had first learned afore and knew what to say And againe whereas in the seconde place he setteth downe that they should herken it is to doo vs to wit that our speaking must be after such a maner as we must neuerthelesse giue eare when another man hath to speake to whom God hath reuealed more than to vs according also as Sainct Paule setteth it downe for an order in prophecying Let him that is a Prophete saith he speake and let but two or three do it at once for auoiding of confusion Now then in that he calleth them Prophets he sheweth that it behoueth
that wee may ridde and clenze away such abhomination from among vs VVherefore as muche as in vs lyeth let vs not suffer Gods name too bee reuyled And for a conclusion whensoeuer wee see any euill raigne let vs cast a stoppe before it and labour too amende it and then will God doo vs the honour too acknowledge vs for his Proctors and Aduocates But if wee doo otherwise wee giue Satan the vpper hande and are guiltie of betraying the name of God for that wee made no account of the thing which is principall and so ought too be taken This is it which wee haue too marke vppon the wordes where Eliu sayeth that yet hee bath still too speake of God. Afterwarde hee goeth forward with the same sentence according also as it is a cace well woorthie that the faythfull shoulde imploy themselues in it too the vttermost yea and streyne themselues aboue all their forces for when he sayeth that wee will extende his knowledge a farre therby hee sheweth that when wee speake of God wee must lift vp our mindes higher than oure naturall vnderstanding mounteth And in good sooth shall a man euer attaine vnto God if hee iudge according to his owne fancie and fleshly reason No. But wee shall rather darken his glorie So then if wee will glorifie God let vs learne too reach out our knowledge farre and wyde according as example is giuen vs heere And howe For a man shall neuer reach out his knowledge as hee ought to doo too speake of God except hee knowe that his Maiestie is higher than all our vnderstanding and therefore that he must bee faine too come downe too vs and too lift vs vp vnto him Thus must wee humble our selues with all reuerence too the ende that God may lift vs vp too him and shewe himselfe too vs and make vs partakers of the doctrine whiche otherwise wee coulde neuer attaine vntoo Yesee then how wee must reach out our knowledge a farre when wee haue to deale concerning god Nowe were this well obserued wee should profite after another maner than wee doo both by sermons and lectures But what As for them that come too Sermons howe are they disposed too receyue the doctrine that is set foorth It is ynough for them too come too the Church and too shewe themselues there And therefore they goe theyr wayes as ill as they came or rather worse for it is good reason that God should punish theÌ with blindnesse which doo so despise the inestimable treasure of his Gospell VVhen men come thither lazily without any minde and there fall into their dumpes and consider not that it is God which speaketh vnto them that they might do him honour and receyue the thing that is gone oute of hys mouth are they not traytors to God in yeelding so little honor to the doctrine of saluation That is the cause then why God blindeth them VVhen we read the holy scripture either wee will bee proude so as we do but ouerrun matters vpon trust of our owne wit as though wee were sufficient Iudges to determine vpon all things or else we mingle Gods worde with our worldly affections And furthermore wee are so farre off from reaching out our knowledge a farre that wee bee as it were forepossessed with our owne fond and trifling imaginations and with our wicked lustes which holde vs as it were locked and bowed downe so as wee cannot lift vp our heades vntoo heauen That is the cause why we see so slender profiting and that suche as beare the name of faythfull knowe not what God is neither do desire too knowe Therefore let vs learne by the example of Eliu to lift vp our knowledge and to reach it out a farre when there is any talking of God and let vs learne also to do him the honour too dispose ourselues too looke reuerently vntoo him For that also is an accomplishing of this saying of the holye Scripture that God is neere vnto the lowly and sheweth himselfe too such as distrust in themselues without challenging to them any drop of goodnesse as of themselues And finally as often as we speake of God let vs not giue our owne braine the bridle but let vs learne to reach out our knowledge further Eliu addeth that hee will proue him to be righteous which made him Here we see whervnto all our talke ought to tend wheÌ we speake of God namely to the mainteyning of his glory And what doctrine soeuer is referred to that end we must hold it for good and holy like as when men reason and dispute too diminishe the honour of God it is certaine that there is nothing in them but frowardnesse howe faire colours soeuer they pretend So then whensoeuer wee speake of God let vs beare in minde to proue him righteous that is to say too yeelde him his duetie so as hee may bee magnified at our handes and wee acknowledge him suche as hee woulde bee knowne to bee that all mouthes may bee shette and haue no occasion too mislike of him Thus yee see that the talke which wee ought to haue concerning our God must bee to sanctifie his name according also vs wee desire in the prayer that wee vse euerie daye And Eliu addeth immediately that his woordes shall bee voyde of vntruth and that he will shewe vnto Iob that his knowledge is perfect Heere hee protesteth that hee will not mingle anie thing with the good doctrine nor go about too disguise it And surely it is one poynt further whiche wee ought to marke well that when wee open our mouth to treate of God and of his workes and worde there must not bee any mingling with it but purenesse must be kept so as all that euer wee speake be whole and sound For as for him that mingleth good matter and euil matter togither what dooth he else but bring good meate and well seasoned to the taste which yet notwithstanding is poysoned EueÌ so is it with all such as make a faire shewe and do indeede alledge good and true sayings and yet notwithstanding do interlace them with lyes and errours Let vs marke well then that hee which executeth the office of a Teacher must not onely regarde to haue good sayings but specially indeuer too haue this simplicitie that hee neyther adde nor diminishe anie thing from Gods pure doctrine And therefore if wee will haue a well ruled fayth we must go by that lyne and take good heede that in teaching wee vse nothing too guide vs but the pure will of God and that all our wordes be referred and conformable therevntoo But if wee handle things otherwise and deale not with such soundnesse and vprightnesse as God requireth who as wee say will haue his worde preached in singlenesse I say if we haue not that minde with vs we shall perceyue in the ende that we haue beene out of the way Heere then wee be taught too receyue the pure and holy doctrine as wee ought to doo and too
do and let vs not seeke any thing else thaÌ to frame ourselues wholly vnto him Lo by what meanes we may be ridde of our aduersities But what we muste not maruell though men linger in payne yea and bee plundged dayly deeper and deeper in their miseries for which of them giueth eare vnto God when hee speaketh It is apparant what a number are afflicted and tormented and it is euident that Gods scourges are occupied euery where nowadayes But how few are there that thinke vpon them Ye shall see a whole Realme oppressed with warres till they can no more and yet shall yee scarce finde a dozen men among a hundred thousand that heare God speake Beholde the yerkes and lasshes of his whippes do sound roare in the ayre there is horrible weeping and wayling euery where men cry out alas and wo is mee and yet of all the whyle they looke not too the hande that smiteth them according as the Prophete vpbraydeth the stubborneharted that whereas they feele the strokes yet they perceyue not Gods hande VVe see the lyke in plague times and dearth So then is it any woonder if God sende incurable woundes and put that thing in vre which is sayde by the Prophete Esay namely that from the sole of the foote too the crowne of the heade there is not any soundenesse at all in this people but all is lyke a leprosie so as they bee rotten and filthie and their sores paste recouerie Is this to be wondered at seeing that nowadayes men are so thanklesse too Godwarde that they shet him out of the doores and will not heare him that they myghte obey him wherefore whensoeuer we be beaten with Gods scourges let vs learne to come by and by vnto him and to herken to the warnings that he giueth vs so as we may feele our sinnes mislike of them That doone lette vs be hartely sorie for them to the ende it may please him too haue pitie vppon vs If wee go to woorke after that sorte God will not forgette his owne chardge of instructing vs and of delyuering vs from all our aduersities But if wee will needes play the restie Iades hee will hamper vs well ynough according as it is sayde heere that wee shall passe by the swoorde and bee consumed without knowledge that is to say in our owne follie VVhereas it is sayde that wee shall passe by the swoorde the meening is that the woundes shall bee vtterly vncurable so as we must hope no more for any healing for there shall bee no more remedie for vs If we be not wilfull when God warneth vs of our faultes he will shewe himselfe a good Phisition towardes vs in purging vs of them at leastwise if wee be not paste amendement But if there be nother reason nor amendment in vs so as we chawe vpon the brydle without feeling of our sinnes to be sorie for them lette vs assure our selues that all the afflictions of this worlde shall bee deathfull vnto vs If wee learne not to returne vnto God when he calleth vs and giueth vs space of repentaunce that is too say if wee come not in tyme conuenient and enter when the gate is open to vs I say if we do not so all the chastizements that were giuen vs for our welfare do turne to our greater damnation and they muste be as many summonings insomuche that the fulnesse of all miserie muste bee accomplished vpon vs So muche the more muste wee bethinke ourselues that wee prouoke not suche vengeance of God vppon vs wilfully For it is a small matter that it is sayde to vs that the wilfull sorte must be wounded by Gods owne hande namely bycause men asmuche as iâ ⪠possible do deâie him and will not yeeld vnto him when he is so fauorable to them as to waâne them and giueth them an enterance vnto him And in good soothâ when menne checke at God in that wiââ is it not an open defying of him Is it not atreading of his grace vnder foote But God cannot away with suche spitefulnesse for in his Prophete Esay he sweareth by his owne maiestie that when menne make a scorning and saye lette vs eate and drinke when God calleth them to repentaÌce it is a sinne that shall neuer bee blotted out Beholde I say God is so displeased with that sinne as hee sweareth that hee wyll beare it in remembraunce for euer So muche the more therefore ought it to prouoke vs too humble our selues when God gyueth vs any forewarning assuring ourselues that he procureth our welfare in that behalf to the end we should not shake off his yoke when he intendeth to laye it vpon vs nor beate backe the strokes of his rods whiche hee gyueth vs as though hââ smote vpon a Stith And it is sayde expresly that suche âs giue no care vnto God shall die without knowledge that is to say their owne folly shall vndo them This is sayde to the end that men should be left without excuse True it is that wee will shielde our selues with ignorance when wee go about to qualifie our faults or else to wipe them quite away VVee will say I thought no such thing I wist not of it But let vs learne to know that when any mention is made of mens ignorace it is to condemnethem the more bicause they played the beasts and had no reason at all in them And euen so doth the Prophet Esay speake thereof The very cause sayeth the Lorde why Hell is open and why the graue swalloweth vp all things and why all my people are consumed is for that they had no knowledge God complayneth there of the sinners for casting themselues wilfully into destruction and therewithall sayeth that that befeââ them for want of knowledge yea but immediatly hee vpbraydeth the Iewes that they were become brutish For the Lorde on his behalfe doth sufficiently warne vs that it is long of none but of our selues that we be not well taught Truly God is a good scholemaister but we bee ill scholers God speaketh to vs we be deafe or els we stoppe our eares to the intent we would not heare him So then the ignorance whereof Eliu speaketh here is wilfull bicause men cannot finde in their hearts that God should poynt them their lesson or teach them to come vnto him but âad leuer to folow continually the common trace and therfore shet their eyes stop their eares Thus ye see an ignoraÌce that is full of wilfulnesse and stubbornesse Now it is true that for a time the wicked do like well of theÌselues when they feele not Gods hande Howbeeit it is so muche the worse for them as wee see examples of it day by day If a man speake to these vnthrifts that are giuen to al naughtinesse and threaten them with Gods vengeance they do but nodde their head at it make a mocke at it bearing themselues in hande that it is but a sporting matter Agayne they take sermons in scorne turne
good God with acknowledgemeÌt of our faults praying him that his correcting of vs and our feeling of his stripes may not be in vayne but that we may learne thereby to returne vnto him so as we may not tary till he shewe vs some signe of his wrath but that forasmuche as wee be dayly allured by his word that after so louing gentle a fashion as we see we may not grow hardharted but rather giue diligeÌt eare to that which he shall say that wee may preuent his iudgement and that whensoeuer he listeth to execute any rigour vpon vs for our sinnes wee may not therefore ceasse to haue an eye continually to his promisse and too hope that after hee hath made vs to feele our owne miseries he will deliuer vs from them namely vpon conditioÌ that wee learne to be sorie for them and to forsake them That it may please him to graunt this grace not onely to vs but also all people and nations of the earth c. The Cxlj. Sermon which is the third vpon the .xxxvj. Chapter 15 He setteth aside the poore in their affliction and openeth their eares in their oppression 16 Truly he vvoulde plucke thee out of the mouth of distresse and set thee in a large place vvhere there should be no streyghtnesse and the rest of thy table should be full of fat 17 Thou hast filled the iudgement of the vvicked but yet shall iudgement and iustice holde out 18 For behold the vvrath to the ende that hee destroy thee not vvith thine abilitie that the multitude of giftes deliuer thee not 19 He vvill not regarde thy greatnesse nor all thy prouision nor all thy force WE haue seene heeretofore that men gayne nothing by stryuing against God but rather impaire their cace For their hardhartednesse increaseth Gods vengeaÌce and kindleth the fire of it more and more And nowe moreouer it is sayde for a conclusion that such as will needes play the rebelles after that maner against God shall die in the floure of their youth and with whoremongers as if a man shoulde say in our coÌmon language looke vpon yonder vile ribaulde he will be hanged Euen so is it sayde that the despizers of God shall dye with all theyr strength For when they see theÌselues at their ease they be full of fiercenesse pride but yet shall God consume them well ynough And Eliu doth new againe set downe that which he had sayd afore namely that God openeth the eares of those whome hee afflicteth And not without cause is this repeted forasmuch as it is hard to make meÌ beleeue it yet not withstaÌding we may well coÌsider that this doctrine is more than necessary for vs For afflictions are hard coÌbersome to vs in so much that we chafe fret and cannot abide Gods hand but rather thinke he doth vs wroÌg bycause we know not the frute that commeth of it Therefore it cannot be told vs to oft that God openeth mens eares wheÌ hee afflicteth theÌ and for the same cause it is sayd also that God setteth them aside or sholeth theÌ out in affliction True it is that some translate it Deliuer according also as it is taken in that sense Howbeeit it is not ment here that God taketh them oute of theyr affliction but it is sette downe in or by affliction So then it is a similitude that Eliu vseth as if hee shoulde saye that God sholeth out and gathereth to himselfe those whome he chastizeth bycause that when menne are in prosperitie they wander and dote in their owne imaginacions but as soone as God layeth his hande vpon them and maketh them to feele his rigour it is all one as if he should take them aside to himselfe to shew them their faults and to bring them to repentance Now we see in effect what Eliu ment to say And lette vs marke well that the opening of mens eares by affliction is bycause that whyle wee lyue in ease and pleasure oure eyes are blindfolded according as the Psalme sayeth that when men are in prosperitie their eyes stroute with fatnesse so as they see not a whit and therefore they be vtterly sotted in their sinnes Also wee haue our eares stopped in prosperitie and cannot heare a whit and therfore our Lord had neede to open them with affliction Truely this doctrine is sufficiently prooued by common experience and wee neede not to seeke any exposition of it as of a darke thing For we see that suche as are not pinched with any aduersitie cannot awaye with any correction Assoone as they are but spoken too they are in a chafe and this is to be seene not only in euery seuerall person but also in the whole body of a realme So long as there is no warre pestilence nor famine we see that if men be rebuked for their sinnes they murmure at it and there is nothing but resistance with tooth and nayle And why so As I haue sayde it is bicause mens eares are stopped with fatnesse and cannot abyde that God shoulde in any wise tell them of their sinnes Or else if men be not so proude as to striue against admonishmentes yet shall it little auayle to speake to them it is to no purpose to finde fault with them they passe not for it VVhy so For euery man is full fraught aforehande with his owne delyghtes and pleasures To bee shorte wee be neuer touched tyll Gods hande nyppe vs by chastyzing vs And that is the cause why so many calamities happen to the worlde For in asmuche as men giue no eare vntoo God ne make any account of his worde longer than he vseth force of hand agaynste them when hee seeth them so puffed vp with pryde and that he cannot otherwise weeld them hee tameth and subdueth folke by mayne force And yet the same is not ynough at all times for howe many are there to bee seene which resist Gods hand of wilfull stubbornnesse and continue alwayes hardharted so as they growe woorse woorse when they feele the strypes And this is too common a thing But in this place it is preciselye spoken of those to whome God intendeth too shewe fauour For in afflicting men hee ameth at twoo endes As for the reprobates he purposeth to make them vnexcusable and as for the godly hee intendeth to tame them in such wise as they may returne to him with a lowly mind So then in this sentence there is no mention made but of such as God will not suffer to perishe and for that cause doth he chastize them Nowe if it be needefull that God should worke so towards his chozen what had he neede to do generally to all mankind Here is no mention made but of those whome God knoweth and auoweth for his children and whose saluation he intendeth to procure by gouerning them with his holy spirite yet notwithstaÌding euen they should haue their eares stopped and they shoulde bee sotted in their owne pleasures if God drewe them not
forth as he doth For the Hebrew worde betokeneth also to cast or throw Neuerthelesse the processe of the text sheweth that forasmuch as Gods wisedome is treated of here it is better to take the woorde for âo teach or to taske men too a lawe or doctrine according as the worde betokeneth most commonly Nowe then it behoueth vs too take this sentence after the first maner which is that God bath not his like in teaching This is not referred simply to the woorde of God but also too the inwarde power which God vttereth when it pleaseth him to touch vs to the quicke and to pierce our harts in such wise as we come to him Truly whensoeuer Gods woorde is preached or when men reade the holy Scriptures then is God our teacher and it is he with whom we go to schoole and it may wel be sayd that there is no teaching like vnto his For when we shall haue bene taught by men all our life long yet shall there be nothing but vanitie in vs vntill we be grounded in the wisedome of God bicause there is no substantialnesse but there all other things vanishe quite away And in good fayth were the wise men of this worlde neuer so highly learned and sharpe witted yet was their vnderstanding darkened continually with some cloudes in so much that there was no certaintie in them but they were euer newe to seeke As much is to be sayd of all such as are taught of men Therefore it is a verie true saying that there is no teacher like vnto God for we shall neuer be taught perfectly till we haue knowne the worde of god But Eliu procedeth here yet further that is to wit that we be then taught of God when it pleaseth him to touch our hartes inwardly by his holy spirite and that hee woorketh after such a sort as wee knowe his Maiestie and obey the same But there is not that creature to be founde which can do that that is the peculiar office of God and of his holye spirite yea and he reserueth it wholly to himselfe and experience sheweth that hee onely is worthie of that prayse For though wee should reade the holy Scripture continually without ceassing and that it were expounded to vs by men of excellent skill and great cunning yet shoulde all their labour be vnauaylable and we shall profite nothing at all vntill God inlighten vs by his holy spirite touch our harts and soften them perce our eares as hath bene seene heretofore and open our eyes so as our hartes which are as hard as flint may be turned into flesh and we bow vnto his obedience Vntill such time as God do this it shal be to no purpose for men too speake too vs for all their teaching will slip and vanishe away from vs and yet shall neuer bee able to take roote in our mindes Therefore not without cause is it tolde vs heere that there is no teacher like vnto god Furthermore this is not sayd onely to the ende wee shoulde repayre vnto him to bee rightly taught but also to the ende we should learne not to be selfwise in the discourses and imaginations which we conceiue And why For that were the next way to shet our selues oute of the doore that wee might not come to Gods schoole VVhat is to be done then let vs learne to be vtterly ignorant till our Lord haue taught vs his will. And morouer let vs coÌtent our selues with the knowledge of that which we haue learned at his hande and whatsoeuer else commeth in our head let vs thrust it vnder foote assuring our selues that it is euery whit of it but leasing and falsehood Thus ye see what Eliu ment in this streyne And that also is the cause why he sayeth Beholde God exalteth or aduaunceth by his power Heereby he sheweth that if God worke with vs we must not go about to knowe the vttermost of all things that he doth as we may trie the workes of men for inasmuch as wee haue them before our eyes wee beholde them and looke euery corner of them and also we be able to handle them with our hands and to tosse them and turne them at oure pleasure It is not so wyth the workes of god And why For he exalteth in his power that is to say hee is woonderfull in his doings Therefore men must not attempt nor preace so farre as to search the vttermost of his doings or to iudge at aduenture of them and to giue bridle to their rashnesse when they comprehend not all that is in them And why Seeing that Gods woorkes are so high as which do proceede of his infinite power it behoueth vs also to stay at them For wee bee couched heere by lowe there is a great distance betweene them and vs and we cannot flie so high VVherefore let vs holde vs contented with that which God sendeth and suffer our selues to bee gouerned by his holy spirite and neither couet nor desire too knowe any thing saue that which he shall haue shewed vs To be short let vs be his scholers assuring our selues that all our wisedome consisteth in brideling our owne fancies so as they raunge not abroade Nowe wee see what the meening of Eliu is And therefore for the better confirming of the matter which I haue dealt with heretofore let vs follow the sayd admonition It hath bene sayde that it is a good thing to apply our minde to the considering of Gods woorkes so bee it that wee deale soberly acknowledging the slendernesse of our owne vnderstanding Therefore whereas it is sayd that God exalteth in his power let vs vnderstand that hee intendeth not to let vs wander after our owne liking And therfore let vs not be so proudas to say that his workes are to be esteemed as mens workes but let vs assure our selues that he will haue men to magnifie them and to honour them Furthermore forasmuch as wisedome fayleth vs and yet notwithstanding our fleshe tempteth and tickleth vs to be desirous to seeke more than is lawfull for vs to know let vs beare in minde that there is none like god in teaching and therfore that it behoueth vs to come to him to the ende that he may inlighten vs and that our mindes may bee gouerned by his hande and direction VVhen we be taught in that schoole wee shall profite ynough in Gods workes and therewithall wee shall haue wherewith to barre all our owne curiosities And vndoubtedly it behoueth vs to be alwayes watchfull that we may restrayne our selues For although the faythfull bee modest and framed a long while aforehande to receyue instruction at Gods hande yet notwithstanding there are still some curiosities flittering in their heads so as they be haled away and many imaginations come in their minds causing them to say why is this and why is that But let vs alwayes come backe to this conclusion that forsomuch as we be not able to comprehend Gods woorkes no nor any creature else is of power
vs to mark wel what is conteyned in this verse where on the one syde Eliu protesteth that all Gods workes are myracles and on the other side he saith it behoueth vs to stay vpon them namely bicause our wit is to feble to haue any true knowledge of them out of hand Therefore we had neede to bestowe all our studie therevpon Furthermore we be commaunded expresly too beaâken for except God speake vnto vs as for vs we may well apply al our wittes to the considering of his workes but we shall neuer come to the cheef point Yee see then how we haue three points to beare in mynde The one concerneth the excellencie and maiestie that is to bee seene in all Gods workes so as they bee not to be despized The second is that for as much as men are rude and grosse witted their looking vpon the things that God setteth afore them muste not bee with casting their eyes aside at them with a glaunce and awaye but they must stay vpoÌ them and settle their minds throughly to them and be diligent in them to the vttermost The third is that that they must not trust in their owne reason nor thinke them selues to haue skill ynough to iudge of them but consider how it belongeth to God to shew vs by his worde what we haue to conceyue and that that is the point whereat we must beginne and that till we haue bene at Gods schole wee shall haue but a dim eyesight so as his workes shall passe away before vs and wee not perceiue them as were requisit for vs to do and to be short wee shall haue no discretion at all vntill God haue made vs wise Yet these things neede not so greatly to be layde foorth at length as to be well weyed of euerie of vs And therefore as ofte as we come to the considering of Gods workes let vs lifte vp our wits alofte to reuerence them that is to say to honour Gods infinite wisedome power and rightuousnesse which appeere in them Let that serue for one point To bee shorte who so euer thinketh vpon Gods works without reuerencing of them that is to say without yeelding him honour and without acknowledging them to be full of wisdome power and goodnesse he is vnkynd and traterous vnto god And therefore as oft as any man speakes to vs of Gods works let vs yeeld this reuerence to them to take them as miracles that surmount all our wits and wherein God vttereth his maiestie after suche a sorte as wee haue good cause to honour him Besides this as I haue touched already we must on the other side consider what is in ourselues to the end we take not ourselues to bee so sharpwitted as to knowe all things in a moment Then let vs be contented to breathe vpon the things that we conceiue not at the first sight and let vs not bee wearie of that studie If wee haue lyued a good while in the worlde and be still but as nouices and haue not that perfecte vnderstanding which were to bee wished yet let vs not be out of heart but go forward stil without studie for wee shall haue profited much if we can in oure whole life haue learned to vnderstande the wonders that are conteyned in the workes of god Howbeeit it is true that it behoueth vs to go still on foreward and whereas in this place here is mention made of staying it is not ment that wee should bee ydly occupied in gazing aboute for our musing vpon God muste not hinder oure seruing of him nor our imploying of our selues about the things that he hath appoynted It is cleane contrariwyse that is to wit the more a man considereth Gods workes the more ought he to bee stirred vp to do his duetie and the more ought hee to be prouoked and thrust foreward therevnto Truely they that stay in thinking vpon Gods workes doe but as it were goe backe to leape the better For the end of it is that wee should not bee wanderers as wee see men do which runne trotting vp and downe from place to place and could find in their harts to remoue the world with them when they be so letted in their enterprises But what for that They may well breake their armes and legges and yet be neuer the further soreward if they hold not the right way VVhat is to bee done then Let vs bee guided by sober aduisednesse And so let vs stay in such wise vpon Gods workes as wee may bee restreyned from wandring after that sort and not become stragglers Howbeeit therewithall let vs also apply our selues to that which God commaundeth and let that bee our marke to shoote at Furthermore let vs assure ourselues that of our owne nature we haue nother wit nor reason to giue eare vnto God for it belongeth to him to shewe vs what wee ought to consider in his workes that we may fare the better by them True it is that the heathen men haue disputed curiously of the secretes of nature and in a manner nothing hath beene hidden from them Yea but all was but a musing vpon the worlde and not a comming vnto god And what else is suche wisdome than a confuzed dungeon For what an vnthankefulnesse is it that men should so curiously search out all Gods workes and not thinke vpon the maker of them nor any whit regarde him Therefore cursed be the wisdome which buzieth it selfe about the curiouse searching out of the inferiour or lower causes and in the meane whyle despyzeth the maker Yet notwithstanding it is certayne that God gaue vnderstanding to those that treated so curiously of the order of nature howbeeit for as much as they heard not God speake he had his worde to guide them aright they missed their way For the cheefe point was that they should haue submitted themselues vnto God and considered his glorie whiche appeereth to vs in all his workes but they did it not So then let vs marke well that whensoeuer we reade these great philosophers or heare them speake and perceyue howe they knew the things that seeme incomprehensible to vs they be as lookingglasses of the blindnesse that is in all men vntill that God haue taught them in his schole Are we sharperwitted than those men were VVe come farre short of them and yet we see they had not any taste of god And therefore if we be desirous to comprehende Gods workes let vs not trust to our own skilfulnesse nother let vs presume vpon our owne naturall power But let vs herken to that which God speketh to vs and when we be taught by his wordes let vs go on after his guiding and then shal we know his works in such sorte as wee shall apply them to oure vse and instruction Thus much concerning this first verse Nowe Eliu goeth forward immediatly with this matter He asketh whither Iob can tell what commaundement God hath giuen to all his creatures what ordinance he hath set in the clouds how
afore saying Behold I pray you such a man thinks him selfe verie wise and of great skill but I like not of him and I maruell howe men can suffer him to talke after that fashion After the same manner deale wee with god For we bee not so hardie as to speake openly against him and in verie deede nature teacheth vs that it ought too make vs shudder when we do so lift vp our selues against him that hathe made and fashioned vs but in the meane whyle wee ceasse not to bee so spitefull and wicked as to grudge and repine against him in huckermucker and too picke quarels to this and that VVherefore as oft as we be tempted to find fault with Gods works let vs learne to come before him and to bethink vs of that which is conteyned heere namely how we shall speake vnto him and at what poynt we may begin And then shal we haue cause to represse ourselues and the folie that was in vs before must needes be subdewed and fall vtterly to the grounde Thus yee see how we must take this sentence where it is sayd Tel vs what we may say vnto God. And wheras it is said we cannot order our matters bycause of darknesse therein the ignorantnesse of men is the better expressed vnto vs For heere we be as it were wrapped in darknesse so as we see not a whit And how then can we order our matters Behold God dwelleth in light so as he seeth not only when the Sunne shyneth as a mortall man doeth For if a man walke at hygh nonedayes he seeth his way and when he giues himselfe to the doing of any thing the light of the Sunne is his guide and direction and again if he intend to view his grounds and possessions he looketh round about him God therfore not only hath that but also dwelleth in so gret and infinit light that nothing is hiddeÌ from him al things are open vnto him there is no time past nor time to come with him he reacheth euen into the deepes and dungeons as we haue seene heretofore How then can we teach him his lesson seing that we dwell in darknesse It is as if a man wereshet vp and sawe no whit of light and yet should say to another man thou wotest not what thou doest Shall a blinde wretch tell a welsighted man that he knowes not his way or that he seeth not what hee doth Now if we compare our selues with God it is certein that we be worse than blind As for him he seeth not after the maner of men but hath a far other maner of fight Therefore must we not needs be worse than mad if we presume to gainsay him or to find occasion to reason against him That is the cause why darknesse is spoken of heere Then let vs consider our own state and also the state of God we shall shet our mouthes and not presume any more to pleade against him with such libertie as we doe but there shal be a lowlinesse in vs to fal low whatsoeuer god doth and confesse that there is nothing but rightfulnesse wisdome goodnesse equitie and iustice in him so as there remaineth not any thing for vs but to glorify him in all respects If we knew no more but some one litle peece of his doings yet should we needs condemne our owne infirmitie in that we cannot glorifie God as we ought to do by reason of our ignoraunce And heere by the way let vs marke well that men are rebuked for their rashnesse in that they make haste too speake before they knowe any thing VVee see howe tickle our tongues are specially if it be to talke of God and of his wonders VVee descant vpon them And howe At all aduenture And yet notwithstanding wee bee as it were in darkenesse Therefore let vs learne to rule our talke according to our own smalnesse Howbeit therewithall on the other side let vs consider the infinite goodnesse of God in that he inlightneth vs in the middest of darkenesse by his word and that although we vnderstande nor perfectly in all poynts howe he made the world nor perceyue the meanes whereby he worketh still yet he ceasseth not to make vs priuie of his minde so farre forth as is needefull for vs And that is the cause why it is sayde that Gods wisdome kept him companie when hee made the worlde rayzed vp the mountaynes sunke down the valleyes and stablished the order which wee see But it is sayde also that the same wisdome cryeth out in the streetes saying come and I will giue my selfe to you I am redie to talke familiarly with men yea and my delight is in them and it is my whole pleasure to dwell with the inhabiters of the earth Seeing then that Gods wisdome which of it selfe is incomprehensible too vs protesteth that hir delight and pleasure is to dwel with vs and to bee familiar with vs I pray you haue wee not cause to be of good chere and to be watchfull to take profit of the things that God sheweth vs howbeit with such sobernesse and modestie as wee may not couet to knowe ought but that which he teacheth vs and to glorifie him by yeelding him his deserued prayse Thus yee see what we haue to marke in this verse Nowe it is consequently sayde If I speake who shall reporte it vnto him shall not bee bee swallowed vp that dareth vtter one worde Here Eliu expresseth yet better the thing that I haue touched afore that is to witte that all the vnaduised wordes whiche wee shoote foorth concerning God and all the wanderingimaginations which wee conceyue in our braynes are as it were grudgings that are made in huckermucker And therevnto tendeth the similitude whiche I alledged of a cowarde that durst not stirre one finger and yet notwithstanding falles to moyling against those to whome God hath giuen more discretion and seketh to be wise by backbyting of other men Euen so deale we to Godward For there is none of vs but he hath to much boldnesse skill to reply against gods doings but yet for al that we do but brabble and as for him hee voutsafeth not to heare oure words So then Eliu sheweth here that men shal gaine nothing by settling theÌ selues after that maner against God. And why Who is he that shall reporte it to him This is as if some begger should speake of a great King and say O ⪠it were meete that the King shoulde be better aduized than to do this or that For it might be answered my freende you muste then get some messenger too goe giue aduertizemente of this whiche you speake for seeing that the Kyng hath not aduice and wisedome ynoughe excepte you be of his counsell you were best to go to him to giue him your aduice or else to finde out some messanger too send him your counsell by If a poore begger should speak so euery man would mocke him But there is more cause to mocke at our
telleth vs and the doctrine is chawed and put into our mouthes VVe see then that God pitieth vs when he appoynteth men to bee the ministers of his worde and to teach vs in his name authoritie For he knoweth our abilitie and that forasmuch as we be feeble we should out of hand be swallowed vp of his maiestie and ouerwhelmed with his glorie And that is the cause why he stoupeth downe to our lownesse in instructing vs by the meanes of men Yet for all that it is requisit also that we should be touched to yeeld him the reuerence that he deserueth For without that wee woulde abuse his goodnesse and whereas he commeth vnto vs we in the ende woulde play haile fellowe wel met with him And that is it that is rehersed to vs here presently For god perceyuing that Iob was not sufficiently subdued with the matters and reasons that Eliu had alledged maketh him to feele his greatnesse by a whirlewind to the ende that being therwith put in feare he should yeeld himselfe to the acknowledging of his fault and wholy obey whatsoeuer should bee sayde to him And so we see that God applieth himself to vs after all fashions to the intent to win vs For one wile he stoupeth downe vnto vs And why Bicause he perceyueth vs to be to grosse rude to mount vp vnto him Neuerthelesse forasmuch as there is ouergreat pryde in our nature it behoueth vs to feele him as hee is to the ende we may learne to feare him and too heare his worde with all humilitie and diligence And that is a point which we ought to mark well For therein we see the loue that he beareth vs and the care that hee hath of our welfare For needs must he be carefull of vs when he doth as ye would say so transfigure himselfe as he not only voutsafeth to talke familiarly with vs but also to stammer and lispe with vs when hee seeth it meete and conuenient for vs And againe forasmuch as he seeth that this goodnesse of his might turne to contempt hee doth also aduaunce and magnifie himselfe as is meete for him to do to the intent we should knowe our owne state too submit our selues wholy vnto him And so much the more ought wee to desire to be taught by his worde sith it is agreeable to our capacitie and that therein God hath not ouerslipt any thing that is requisite and profitable for our saluation Seing then that our good God hath vouchsafed to stoupe downe in that wise vnto vs and yet therewithall aduaunceth himselfe to frame vs to his obedience let vs bee the willinger to heare him when he speaketh And let vs no more make this fonde excuce that Gods worde is to high and darke for vs or that it is to terrible or that it is too simple For when we shall haue well cast vp our account we shall find for a certaintie that our Lord setteth vs forth such a maiestie in his woorde as is able to make all creatures to quake and yet is there also a simplicitie to the end to make it to bee receyued of the most ignorant and vnskilfull moreouer there is so great light in it as wee may vnderstand it without going to schoole at leastwise if we bee teachable for it is not without cause that hee calleth himself purposely the schoolemaster of the lowly and little ones Thus ye see that the thing which wee haue to marke in the first streyne is that Gods speaking too vs by the mouth of men is to the intent wee shoulde come the more freely too him receyue the things with better leysure which he on his behalf telleth vs and not be astonished out of measure Howbeit forasmuch as we be dul vpon the spurre and yeeld him not the honour which he deserueth hee maketh vs to feele him as he is and exalteth himselfe in his maiestie to the intent that the same should bring vs to do him honour And it is purposely sayde that the Lorde spake vnto Iob out of a whirlewinde It was not ynough for him to haue giuen some token of his presence but he did also rayse as it were a vehement tempest VVe shall finde in the Scripture that sometimes God raysed thunder after the same sort when hee listed too speake to his faythfull ones But we haue specially to marke heere the circumstance of the place that forsomuch as Iob was not sufficiently tamed God was saine to shewe a terrible force to him The cause then why hee thundered and raysed this whirlewinde was that Iob shoulde know with what a Lord he had to deale In generall it is commonly sayd that God dwelleth as it were in a darke cloud or rather that he is compassed about with light and therefore that we cannot come at him insomuch that if we woulde looke vpon God our senses dazle by reason of the thicke darkenesse betweene him and vs This then is verie well spoken in generall of the glorie of God to the ende wee should not presume to bee ouer inquisitiue of his incomprehensible determinations but tast so farre of them as it pleaseth him to discouer them vnto vs and therewithall consider that all our senses fayle vs if he vouchsafe not to come to vs or else to lift vs vp to him and yet neuerthelesse that for another respect that is to wit bycause of our sturdinesse God must be faine to shewe himselfe terrible to vs True it is that he would faine drawe vs to him by gentlenesse and we see that when men bee well disposed to submit themselues vnto him he vseth the sayd louing maner of inuiting them vntoo him as gently as may be But when he perceiueth any sturdinesse he must needs first of all make vs to stoupe for otherwise what shoulde he win by speaking too vs And that is the cause why in publishing his lawe hee rayzed thunders blew trumpets in the ayre and made all to shake insomuch that the people were so afrayde as they sayd let not the Lorde speake vnto vs for then are we but dead wee be vtterly vndone VVhy did God shake the earth after that maner and why did his voyce rore with such terriblenesse Ment hee too driue away his people that they shoulde not heare him Truely it is cleane contrarywise sayde That hee gaue not his lawe in vayne but that he ment to giue the people a certaine rule to the ende they might knowe the way of lyfe So then his raysing of whirlwindes and tempests in the ayre is not too scare vs that say I is no part of his meening but it serueth for a preparatiue too subdue the loftinesse of those folke which would neuer haue obeyed God and his word nor neuer haue acknowledged the authoritie of him that spake without these tokens whiche were added And therfore let vs mark wel that gods speaking to Iob after that fashion out of a whirlwinde was no more than needed Nowe if such a holy man who had
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 thuÌdering vpoÌ the vnbeleeuers is to late for there is no more hope of their returning vnto him but hee summoneth theÌ to heare their condeÌnation 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 Paulââathe 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 lât 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
our hearts hoppe in our belly as they say and too set much store by our selues but when we come vnto God then must all of it quite quaile There is not then so lustie and stoute a fellow that hath in that cace one whit of strength at all all holinesse all wisdome and all that euer else is fayleth vtterly in that behalfe Therfore at a worde let all the worlde knowe that their furniture shall not boote them before God but we must be vtterly desaced and emptied before God so as he leaue not one drop of power or strength in vs other than wee shail take of him as by way of borrowing acknowledging that all proceedeth of his meere goodnesse Now then we see what this worde valiant man importeth It doth vs too wit that what speciall power or vertues soeuer wee haue the same must not puffe vs vp with pride agaynst god Furthermore it is sayd also that Iob wrappeth or darkneth secrets in wordes without knowledge Hereby God sheweth that when we haue to deale with his secrets we must bethinke our selues well that we may proceede soberly and with all reuerence For vnder this worde secrets God intended to signifie the high things wherof Iob had spoken VVe may well dispute of many petie trifles yea and discourse of them at randon and in so doing our talke shall be but vaine and fond but yet shall there not be any blasphemie there in neither shall Gods name be vnhallowed But when we enter into the doctrine of saluation and into Gods works and fal to disputing of his prouidence and wil theÌ must we not go to it so vnaduisedly for we do but wrap vp or intangle secrets in vnskilfull wordes VVe see then wherein God rebuketh Iob namely for speaking to hastily of things that outreached his capacitie For althogh he had excellent giftes of grace yet ought he alwayes to haue humbled himselfe with acknowledgement of his infirmities and also to haue brydeled himselfe sith hee was well neere out of his wittes and wist not what to think of Gods iudgements And forasmuch as hee felt himselfe at such an afterdeale he should haue had an eie to the feeblenesse of his owne vnderstanding and acknowledging him self to be a nâârtall man he should haue said Alas there is nothing but ignorance and foolishnesse in me Herewithal he should also haue looked vp to the inestimable maiestie and incomprehensible purpose of God and that shoulde haue meekned him Howbeeit he did neither the one nor the other So theÌ âª although he were not quite strayd from the right way but went forwarde still to the true marke yet doo wee see here that hee is rebuked by Gods owne mouth And this text putteth vs in mind of the reuerence which God will haue vs too beare to his mysteries and to the things that concerne his heauenly kingdome If we reason but about our owne matters we need not to go to it with so precise carefulnesse for they be but earthly things which passe away But whensoeuer wee fall too talking of God or of his workes or of his truth or of the things that are conteyned in his worde we must come to it with reuerence and feare and not open our lippes too flush out whatsoeuer commeth to our tungs end âorhaue our witts to busie to inquire of the things that belong not to vs nor are lawful for vs but we must restreyne our desyres and brydle our tongues And why For they be the secretes of God that is to say they be to darke and high things for vs to meddle with Therfore we must not think to atteyne to them furtherfoorth than God listeth too instruct vs of his owne mere goodnesse And woulde God that this thing were wel put in vre for then should we not haue the bickerings that are nowadays through the whole world But what It is to be seene that verie fewe are touched with the maiestie of god VVhen wee treate of his worde and of the doctrine of our saluation and of the holy Scripture euerie one falles to it at aduenture and euery man shootes forth his verdit as though they reasoned but of mooneshine in the water They be such things as passe all vnderstanding of man and yet notwithstanding it is manifest that we be bolder to treate of Gods so high mysteries which ought too rauish oure wittes too wonder at them and which we ought to honor with all awefulnesse I say wee be bolder to babble of theÌ than if a maÌ spake but of a matter of fiue shillings value or of some trifle I wote not what And what is the cause here of but that men haue not considered howe God hydeth and ouercasteth his owne secrete determinations and hath in his holy scripture vttered vnto vs his will wherevntoo it behoueth vs to bee subiect VVe see on the one side howe the Papists blaspheme God wresting falsifying marring and corrupting the whole holy Scripture so as they sticke not to scorne God and all his woorde And why For they neuer tasted what this woorde secrete meeneth Also there are drunkards among vs which coulde find in their harts to subdue God to their fantasticall minde Though they were the wisest men in the worlde and the best seene in the holy scripture yet should they bee fayne to come too this poynt That Gods secrete determination is aboue vs But they be vtterly dull and brutish there is neither skill nor reason in them the wine ouermaystreth them lyke swine and yet they will needes playe the diuines and controll things in such wise that if a man shoulde nowe adayes beleeue them hee shoulde be driuen to frame and forge a newe Gospell And therfore let vs remember how it is shewed vs heere that when wee talke of God wee must not take libertie too pleade and babble as wee oure selues thinke good but consider that he hath reueled his secretes vntoo vs in the holy Scripture and that bothe greate and small must submit themselues therevntoo too honour them And that is the cause why heere is mention made of wordes without knowledge Nowe then God sheweth vs heere that whensoeuer wee speake of him and of his workes it is a matter of secrecie a high matter On the other side what is it that we can bring forth what is that little which wee can conceyue in our vnderstanding It is but woordes without knowledge Let men put themselues into the balance and they shall bee found lighter than vanitie it selfe as it is sayde in the Psalme So much the more then behoueth it vs too marke this doctrine that there is neither skill nor aptnesse in vs to treate of Gods workes except hee teach vs The way for vs too become wise is to be gouerned by the spirit and word of god And therfore when we finde not the thing in Gods worde which we desire to knowe let vs vnderstand that it behoueth vs to abide ignorant of it and therevpon too keepe our mouthes shet
For whensoeuer we go about to speake there shall be no knowledge nor any thing but vntruth in vs This then is the accusation that God setteth downe heere agaynst Iob. And thervpon he sayth Answere me to all my demaundes At leastwise if thou haue vnderstanding make me also to vnderstande that which I woulde knowe of thee Heere God proceedeth in mocking the foolish ouerweening of men in that they weene themselues to be so fine witted that they are able to dispute and pleade agaynst him Therefore he sayth Verie well no doubt but you be verie able men to your owne seeming when you speake and I let you raunge at your will. But I also must haue my turne too speake too you and replie you vpon mee and then shall you well see your default VVhat is the cause then that men are so rashe too aduaunce themselues so foolishly against God It is for that they take libertie to speake and occupie the place bearing themselues in hand that God hath nothing to reply against them But beholde the remedie that God giueth vs to abate this our foolish rashnesse is to be thinke vs what hee may demaund If God begin to question with vs what shall wee answere Surely if we bare this thing well in minde wee should be vtterly restreyned and although our mindes be verie egre and that to our owne seeming wee bee able to remoue the whole worlde yet should wee bee as it were brought home to our owne state too followe the things simply which our Lorde sheweth vs condicionally I say that we can think with our selues Alas if we come before God is not his mouth open as well as ours or hath not the authoritie and maistershippe too question with vs And what shall we answere vnto him Ye see then wherevnto it behoueth vs to come and that is the thing which we haue to consider in this text to be rightly instructed by it Forasmuch then as we be hastie to speake that is to say forasmuch as we haue naturally this vice of thrusting our selues further forwarde than becommeth vs let vs learne to restrayne our tongues For what is the cause that they runne by and by at libertie too flushe out things that wee can no skill of It is for that we consider not that it is our dutie rather to answere God than to put foorth our selues too speake For is it not a peruerting of the order of nature that a mortall man which is nothing shoulde incroch vpon his maker and cause audience to bee giuen to himselfe and God in the meanewhile shoulde holde hys peace VVhat a dealing is that And yet not withstanding we do it as oft as we murmure against God or teare his worde in peeces or cast foorth wordes at randon too say Thus and thus doeth it seeme to mee VVhat is the cause hereof but that we woulde put God to silence and haue our selues heard aboue him Is not this a starke madnesse Therefore too correct this statelinesse that is in vs let vs learne not too presume too answere our God knowing that when we come before him he hath authoritie to examine vs yea euen according to his owne will and not after oure lyking and appoyntment and that it shall be toto much to our shame when he shall haue stopped our mouth and begon to speake him selfe And why VVhereof will God examine vs Of things that are more than hidden from vs and wherein all our wittes faile vs Lo wherevnto God bringeth vs to shewe vs our beastlinesse and frentike presumption Seeing that God hathe such questions to put to vs and is able too alledge things where at we shall be more than confounded let vs learne so to humble our selues as it may be to learne at his hand and when we haue lerned he may make vs to see his light in the middes of the darkenesse of this worlde And in the meane season let vs learne also too serue and honour him in all respectes and all poynts For then shall we haue profited well in Gods schoole when we shall haue learned to magnifie him and to yeelde him such glorie as too haue good opinion of all that proceedeth from him And moreouer let vs also mislike of our selues to the ende wee may resort vnto him to finde the goodnesse there which wanteth in ourselues that therevpon it may please him so to gouerne vs by his holy spirite that being replenished with his glorie wee may haue whereof to glorie not in our selues but onely in 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 as wee may returne too him with true repentance and he thervpon vouchsafe so to reforme our whole life as our whole seeking may bee too submit our selues to his holy commaundements And so let vs all say Almightie God heauenly father we acknowledge and confesse c. The Cxlviij Sermon which is the second vpon the .xxxviij. Chapter 4 VVherevvast thou vvhen I layde the foundations of the earth shevve mee if thou hast vnderstanding 5 VVho hath layde the measures thereof canst thou tell or vvho hath set the compasse vpon it 6 VVherevpon are the foundations thereof stayed or vvho is hee that hath layde the cornerstone thereof 7 VVhen the Starres of the morning reioyced togither and all the children of God soong in triumph 8 VVho hath shettevp the Sea vvithin doores vvhich in emptying it selfe commeth foorth as out of a vvombe 9 VVhen I made the clovvdes as the garment thereof and the darknesse as the svvadling bandes thereof 10 I haue stablished mine ordinance vpon it I haue shet it vp vvithin barres and doores 11 And I sayde hither shalt thou come and not passe any further and heere shalt thou stay the lifting vp of thy vvaues WE graunt well ynough all that is rehersed here concerning Gods works as wee see them bothe in heauen and earth But if wee minded them earnestly we coulde hardly be made to speake one worde Neuerthe lesse if we wist howe to profite our selues by the things that are conteyned in this doctrine it woulde bee ynough to teach vs lowlinesse so as wee shoulde no more open our mouthes to grudge agaynst God or too complayne of him when hee doeth not things to our lyking All this geere woulde be layde awater For the incomparable greatnesse and highnesse of oure God hys woonderfull power and might and his infinite goodnesse and wise dome whiche shewe themselues in his woorkes woulde suffise to humble vs and make vs astonished and wee woulde do nothing but honour him and do him homage with all feare and reuerence VVee haue then two things to consider heere The one is that when God speaketh of his power and therewithall sheweth it vs too our face euen in the things which we may see the same is not more than needeth for we consider things very il though they be neuer so manifest to
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 coÌuey 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 childreÌ 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
iudge of the greatnesse of that But put the cace that men could determine of euery whit of it yet notwithstanding when men had knowne such a miracle they ought too bee abasshed at it and too glorifie the maker So then it is not without cause that God demaundeth whither we be able to do it or no. Neuerthelesse it is impossible For as I sayd afore scarsly haue men any substantiall proofes whereby to know the length and bredth of the world that is inhabited And if a man speake of the whole masse and bodie of the earth it is impossible too bring it too passe that the largenesse therof should bee knowne There is not then any wit of man that atteyneth thervnto And what a thing is it then to go about to inclose the maiestie and secret purpose of God within our vnderstanding It is sayd that God holdeth the earth as if I hild three or fowre graynes of dust in my hand I neede not to open my hand for it I keepe my hand shet yet hold the dust still within it God vseth the same similitude by his Prophet Esay too shewe that when wee speake of him or think of him we must not measure him by the things that are seene For the earth is infinite in respect of vs and yet notwithstanding he can hold it cloce in his fist that is to wit there is no proportionable respect betwixt his incomprehensible being inestimable glory the whole masse of the earth as great as it is the earth is nothing at all in comparison of those Yee see then that the thing whiche we haue to marke in this streyne is that when we consider that the earth is of so greate largenesse as it outreacheth our vnderstanding it behoueth vs to be well assured that he which holdeth it or is able to hold it in his fist hath another maner of greatnesse in himself therefore that there is no more for vs to do but to confesse our owne feeblenesle and that wee bee to rude and grossewitted Herevpon let vs honour him and acknowledge that all his doings are of such perfection as there is no fault to be found in them and that it is not for vs too replie against him bicause we be to ignorant Thus ye see what we haue in effect to gather vpon that which is sayd here By and by after there is speaking of the way of light and afterwarde of the thunder and lightnings according as mention was made of them afore And not without cause is this matter repeated For as wee sawe yesterday as soone as the breake of the day appereth ⪠the whole world is by and by lightned throughout and the wings of the Earth that is to say the vttermost partes of it are discouered so as the earth taketh a newe shape and al this is done in one instant of time Seyng then that such a miracle appeareth before our eyes is it not reason that God should bee gloryfied thereby And if wee will needes play the iolie felowes here do we not deserue to be punished for our ouerweening and too be laughed to scorne at Gods hand for this foolish lust of ours which we haue to comprehend the things that are to high for vs By what path should the light go Is it in vs to appoynt it If we would appoynt it his way how farre and wyde it should spreade how is it possible for vs too go beyonde the whole masse of the earth ând too attayne to the vttermost part of the worlde VVhat a furious madnesse were it for vs to presume to iudge of Gods wonderfull workes Sith we cannot conceyue howe it commeth to passe that the light is so soone spredde abroade when it hath once taken possession by the name of the Sunne to reigne ouer the day So then let vs learne to exalt God in such wise in all his creatures for the greatnesse and highnesse of his workes that wee on oure side acknowledging our owne slendernesse may be as it were brideled to humble our selues before him For the way for men to honour God accordingly is by no mean ãâ¦ã to glorie in themselues nor to take any thing vppon them aboue him For if I magnifie God neuer so muche and in the meane whyle will needes bee as his companion to what purpose is that VVee cannot doo God greater wrong than to compare our selues with him or to desire to abace him vnto vs to say that hee shoulde bee our mate and fellowe God then shall neuer bee duely honoured of vs excepte wee bee firste as it were brought to nothing and that wee acknowledge that there is nothing in vs but wretchednesse Lo what wee haue further too beare in minde when mention is made heere of the way whiche is hilde by the light eyther when it setteth or when it ryseth too the worlde It is sayde afterwarde That no man knoweth the treasures of the Snow and the Hayle It is not here only that God vseth the same similitude of treasures For when he speaketh of any of the chastizements whiche hee sendeth vpon men he sayth he hath terrible sortes layde vp in his treasures which no man knoweth of And this similitude importeth twoo things The one is a greate store for a man will not say that a dozen of Frenchecrownes are a treasure but there must bee a greate masse or quantitie of them and the other is that a treasure is hidden or layde vp Therfore wheÌ God speaketh of the treasures of snow and hayle he meaneth that there is a store of them so far passing the vnderstanding of man as wee muste needes bee astonished too thinke vppon it and therewithall he betokeneth also that the cause thereof is hidden from vs. VVee see the Snowe and the Hayle wellynough but doo wee perceyue any thing of the making of the hayle and snowe Doo wee knowe howe it commeth too passe True it is that the Philosophers can well dispute of it and men shall see some causes by them alledged But yet is that a verie small insight of the wonderfull order that God hath set in nature hee hath a secrete priuitie by himselfe whiche is further off from the reache of our capacitie so as wee come short of it Nowe wee perceyue wherefore God speaketh after that maner of the Treasures of Hayle and Snowe It remayneth that we put the same doctrine in practise VVhiche of vs is able too make one handefull of Snowe by arte or cunning VVho can turne the water or vapours into hayle or hoarefrost Let men beate their braynes aboute it as much as they list yet are they neuer able to compasse it VVe cannot make one heare of our head white or black Now sith it is so haue we not cause to magnifie the inestimable power of God when he couereth the whole earth with snow VVhence taketh hee so greate a quantitie of waters Truly men will say it is ingendered in the middle roomth of the ayre which
victorie and that hee had no sooner set downe one article but hee was able to haue come too another and yet notwithstanding nowe hee giueth ouer all his replyes and all the goodly likelyhoodes that he had to pleade with against god VVhereas I haue spoken once or twice sayeth hee I renounce it euery whit and I will no more do so Heereby wee bee taught as I sayde that although wee had neuer so many fayre clokings and thought our selues to haue verie good reasons and well grounded to maynteyne our cace they bee nothing worth all muste fall to the grounde And therefore let vs not any more flatter ourselues in our fondnesse for in the ende we must be fayne to come to that which hath bene treated of heeretofore namely that God will haue a thousande articles for one Then let vs keepe vs from entering into contention with him and also let vs stoutly withstande all the fancies whiche the diuell putteth into our heade If he go about to make vs chafe agaynst God or if hee tempte vs and set vs on fire with grudging and stubbornnesse lette all this be thrust downe though we had whole hundredes of replyes that myght seeme fayâe and good This done it is sayde that God began yet once againe to speake out of the whirlewinde saying vnto Iob Gyrde vp thy loynes like a man which saying we haue heard heretofore Nowe if a man myght thinke it straunge that God shoulde still speake terribly vnto Iob and as it were defie him mocke at his presumptuousnesse seeing he was vtterly cast downe in himselfe But hereby a maÌ may see that when we be humbled there is yet stil some remnant of pryde hiddeÌ in vs which appeareth not but before God and he must be fayne to purge vs of it It is certaine that when Iob confessed himselfe to bee a wretched creature a man of no value he vsed no feinednes but spake as his hart gaue him Yet see then that he was fully tamed and come to a meeke and humble minde desiring to bee wholy obedient vnto God and yet for all that he needed to be chastized still to bee better schooled to the ende he might acknowledge himselfe to be as he was therevpon yeelde all glory and prayse vnto god And why so Bicause as I sayde there is alwayes some backenooke and although men be brought vnto God and be desirous too frame themselues too Gods wyll yet are they not throughly clenzed of all pryde at the firste but God perceyueth that there is still some secrete disease behind the which it behoueth him to amende Lo heere a very notable text For haue wee once slightly consessed that Gods afflicting of vs is rightfull and acknowledged our sinnes wee woonder that hee shoulde go forwarde still in handling vs roughly It will make vs to say howe now Ought God to be so rigorous towardes mee For hee knoweth that I haue humbled my selfe and whereas I haue done amisse I haue acknowledged my faultes yea euen my faultes I consesse them I accuse my selfe of them Is not that ynough for him VVhat woulde hee haue more It seemeth then to vs that God after a sort doth vs wrong if hee stryke vs styll when wee haue once in a woorde or twayne confessed our selues to be sinners Yea But lette vs looke at Iob hee had not onely confessed himselfe to bee a man of no value but also thought it with hys hearte and had restreyned himselfe from replying any more and was striken in feare with the glory of God that had appeared vnto him and yet notwithstanding he needed styll too haue God to thunder at him and too shewe himselfe terrible too him in a whirlewinde to make him more afrayde If Iob hauing bin throwne downe after that sorte had neede to bee put in feare styll to the ende hee myghte knowe himselfe better and see his owne wretchednesse forget all rebelliousnesse alas what had we nede of And yet notwithstanding ye shall see a number which haue nothing in them but hypocrisie yea and very shamelesnesse who wring theyr mouth aside too say It is true that I haue doone amisse And when they haue once said that word as it were but in way of scorne mockerie if men accept them not in posthast as rightuous and handle them not very nicely it secmeth to theÌ that they bee vnreasonably dealte with But as I sayde afore although wee haue felte our sinnes yea euen earnestly and confessed them withoute feygning and desired hartely that God shoulde gouerne vs and haue all dominion ouer vs yet dooth it not followe but that there is some naughtinesse lurking styll behinde thoughe it bee not knowne of ⪠Truely too our owne seeming there is no pride in vs bycause we see it not presently but within a day or twoo it woulde bee seene if God remedied it not And therefore let vs not thinke it straunge that God shoulde speake vnto vs in a whirlewinde as in a thunder euen when he shall haue scourged vs till we can no more Let vs not woonder though God continue to speake vntoo vs so for hee knoweth good cause why to do it And although we perceyue no faults in vs yet let vs not cease too condemne our selues Yea and although there were none at all in vs presently ⪠⪠yet doth God knowe that we might fall into them to day or to morrow yea euen euerie minute of an houre and therefore God in chastizing vs vseth a preseruatiue medicine VVherefore let vs beare paciently the afflictions that God sendeth vs assuring our selues that by that meanes he procureth and furthereth our welfare But nowe let vs come to the matter that God handleth here First of all he defieth Iob in saying Girde vp thy loynes like a lustie stoute follow True it is that in the Hebrew there is but the one worde man howbeit the same importeth as much as a valiant hardie stoute or couragious man. His meening then is Shewe all thy valiantnesse And therein we see that God speaketh not only to the person of Iob but also to all mankinde without exception as if he shoulde say let men bring all the force that they can let them put themselues in as good aray as they list and let them come with all their furniture and what shall they gaine agaynst mee This therefore is as a defiance that God maketh both too great and small to shewe that they cannot bring any power that shall bee able too match his and that is the first poynt Howbeeit it seemeth that this is verie commonly knowne for there is no man but hee woulde bee adrad too take vppon him too matche himselfe with god If it were demaunded of them whether it were their intent too mount so highe as too dispossesse God of his superioritie ouer them they woulde answere no I trowe were wee not worse than madde then But yet notwithstanding in carping agaynst him wee do it If wee iustifie our selues
holinesse and did alwayes euen in the middes of his temptations protest himselfe willing too giue the glorie vntoo God yea and gaue it him without feyning alas what shall become of vs who are so frayle Haue we beene trayned long aforehande in the feare of God as hee was Haue wee had practise of it Haue wee giuen our selues to it Haue wee such knowledge as was giuen vnto him Haue wee such humilitie Alas we be farre wide And yet notwithstanding wee see hee ouershotte himself yea euen so farre as too condemne God by cleering himselfe Then let vs consider what our murmurings are when God layeth any affliction vpon vs Howe go wee too woorke Like woode beastes our passions are so headie as it is pitie to see And therefore it may rightly be layde to our charge that we labour to ouerthrowe Gods iustice too the intent he might no more bee iudge of the worlde and that wee condemne him in going aboute too mainteyne our owne rightuousnesse This ought to teach vs well too holde our selues short as oft as we intende to pleade agaynst God and thinke our selues to haue a good cace It ought too make vs say thus in our hartes Alas who am I that I shoulde fall too exalting of my selfe agaynst him that hath made and fashioned mee Or that I shoulde intende to rob him of his rightuousnesse It cannot be but that God hath all perfection of rightuousnesse in himselfe And therefore if I ouershoot my selfe after that sort in striuing agaynst him must hee not confounde me and must not the same needes turne to my destruction Lo what ought to holde vs in awe Therfore whensoeuer we happen to grudge agaynst God and cannot receyue afflictions at his hande let vs enter into our owne minde and consider with our selues that it is all one as if wee woulde bereeue God of his rightuousnesse and put him off from beeing any more iudge of the worlde And seeing it is so let vs keepe our selues from such blasphemies and abhorre too come there vntoo knowing that if wee bee once entered intoo it it is as a deepe Dungeon whereout of it will be hard for vs to get out againe Then let vs not lift vp our selues any more agaynst God but rather let vs in all caces humble our selues too him Lo how we ought to do The residue shall be reserued till to morow morning Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to make vs feele them better than we haue hitherto done and that we may learne more and more too glorifie him yea eueÌ in such wise as we may be vtterly throwne downe knowing that there is nothing but all wickednesse and cursednesse in vs and that in glorifying him wee on our side may haue our mouthes shette as in respect of presuming any thing and not be caried away by the example of the proude which thinke themselues too beare as much rule as God but learne too knowe what wee bee too the ende we may yeelde our selues wholly subiect to his Maiestie that by that meanes he may acknowledge vs and auow vs for his people and we on our part consider howe much we be bound vnto him That it may please him to graunt this grace not onely to vs c. The Clv. Sermon which is the second vpon the .xl. Chapter This Sermon is yet still vpon the 4. 5. 6. verses and then vpon the text which is added here 7 Cast thine eye vpon the loftie to pull them dovvne destroy all the vvicked and rase them out of their places 8 Hyde them in the dust binde their faces in darknesse 9 And then vvill I say that thine ovvne hande can saue thee 10 Looke vpon Bemoth vvhom I made vvith thee he vvill eate hay as an Oxe 11 His strength is in his loynes and his force is in the nauill of his bellie 12 He setteth vp his tayle as a Ceder the sinevves of his Coddes are interlaced togither 13 His bones are as brasse and his small bones are as barres of yron ⪠14 He is the beginning of Gods vvayes he that made him casteth his svvorde agaynst him 15 The mountaynes bring him forth grasse and all the beastes of the feeld play 16 He keepeth among the Reedes and in moyst places 17 The shadovves shall couer him and vvillovves of the Riuer hide him 18 Beholde hee drinketh vp Riuers and is not astonished at it he hopeth that Iordan shall passe through his throte 19 A man vvill take him by the nose vvith a hooke and strike him through WEe sawe yesterday that when men chafe and frette in their aduersities they go to lawe with God intending to condemne him by iustifying themselues For although a man speake it not with his mouth yet in verie deede if hee go about to cleere himselfe hee condemneth god And who shall haue the better ende of the staffe That is the cause why it is sayde that when we haue layde our strength togither it shall be nothing neither shall we euer bee able to match him that hath created vs and holdeth all things in his hande And now it is shewed vnto vs what we bee in respect of God to the ende too make vs lay away all our crowing at him And in good sooth the looking of men in their own state and their considering therewithall what the glorie maiestie of God are is the thing that should bring them vnto lowlinesse For if men looke but singly vpon themselues they will not leaue for that to presume and to lift vp themselues still vnto some vaine trust But when they lift vp their eyes aloft and behold God and afterward come downe to themselues then are their combes quite cutte Therefore it is sayde Is thine arme like the arme of God or rorest thou with such a voyce as he doth Now if a man looke vpoÌhis own arme yea or vpon all the force of the worlder what shall he find in comparison of the infinite power that beareth sway ouer all True it is as I haue sayde alreadie that men are foolish ynough to think their owne strength great so long as they loke no further But as soone as god she weth himselfe al other things must needs be as it were brought to nothing And to the ende that this thing may touch vs the better Iob is willed to cloth himselfe with glorie power and maiestie After the same maner speaketh the Scripture of god And as the thing it selfe sheweth what else is the heauen thaÌ an imperiall or kingly roabe of god so as we bee inforced to a reuerentnesse by the beholding of his creatures For there is not any thing which serueth not to set foorth the maiestie of God to the end that we should honour it as it becommeth vs and as it deserueth But nowe let vs go seeke out the like apparellings who shall be either the Tayler to make them or the Imbroyderer to decke them
eies surely wee shall neuer misse too espie and discerne that God gouerneth the worlde rightfully Yee see then that the way too put this lesson in practize is that when wee knowe God in himselfe as he is and that he hath vttered himselfe by effect and experience we must come downe to our selues and examin our owne weaknesse that wee may humble our selues and not attempt too quarell with God who hathe the perfection of all rightuousnesse and power in him This in effect is that which wee haue too beare in minde And specially let vs wey well the saying that is added for a conclusion that is to wit that if a man had that power hee were able too saue himselfe by his owne hande as if it were sayde that God confesseth that then a man might passe him Therefore when any of vs hathe the power that is spoken of heere hee needeth not to resort any more too heauen for refuge nor too call vppon God too saue him for euery man might saue hymselfe The saying of this is too bring men to knowe that they haue neede of another bodie too saue them than themselues and that they haue not their life in their own hand neither can by any meanes warrant it Let vs consider then that wee liue not of our selues nor haue any meane to mainteyne our selues yea and that although the whole worlde fauored vs so as it might seeme that wee had all things at will yet are we nothing but must be faine too depende wholy vpon our God and be saued by his hande Let that serue for one poynt Nowe at the first sight it seemeth too bee a meetely common thing and men are taught by nature to resort vnto God but yet for all that see yee not the drunkennesse or rather madnesse whiche caryeth vs away so as euerie of vs is of opinion that hee can saue and warrant himselfe And who hath tolde vs that but Satan who hath put this false dotage intoo our braine that there is some power some rightuousnesse and some wisedome in our selues So then let vs marke that Gods vpbrayding of vs that none of vs can bee saued by his owne hand is no common schoole poynt For it serueth to shew vs that we must distrust our selues and al our owne powers and bee so vtterly disabled as we may haue no rest stay nor contentment but onely in him VVhat is it then that saueth vs It is the hande of god And wherefore Euen for his owne mere and free goodnesse onely For if man had any thing of himselfe God woulde not enuie him for it but woulde rather say verie well let vs part stakes this is mine and that is thine For hath God any neede too borrowe of vs Hath hee neede to catche any of our due and right from vs to furnish out hymselfe withall No no let vs not imagin any such conceyts but let vs confesse that there is not so much as one droppe of safetie in our selues but that wee must runne simply vnto our god This is it which wee haue too marke in thys streyne Neuerthelesse it is true that somtimes the wicked shall bee destroyed and throwne downe by mans hande for too that ende is iustice ordeyned but can they that sit in the seate of iustice and holde the sworde in their hande do any thing of themselues Is it not bycause God hath appoynted them and bycause it pleaseth him too bee serued by them as by instruments So then it is not meete that the meanes which God hath ordeyned in this world to set out his maiestie power and rightuousnesse shoulde deface him and hinder the knowing of his glorie but rather that they shoulde giue him the greater brightnesse Furthermore wee see howe hee worketh when it pleaseth him without the putting too of mans hande In conclusion it is tolde vs heere that God hath created beastes both in the Sea and on the lande euen terrible beastes which are able to make vs to quake to the intent we shuld bee no more so sawcie as to come to set our selues against him And heere is expresse mention made of Behemoth Nowe the woorde Behema signifyeth simplie a Beast and vnder that name are Oxen and all other beastes comprehended Heere it is sayde in the plurall number looke vpon Behemoth whom I created with thee and although the worde Behemoth bee the plurall number in the Hebrew yet is it spoken but as of one beast and no mo Howbeeit forasmuch as God ment too betoken heere one sort of beastes that is the cause why he setteth Behemoth in the plurall number Neuerthelesse it cannot bee coniectured what kinde of beast it is that he speaketh of except it bee an Elephant by reason of the hougenesse of that beastes bodie But it is euident that he speaketh not here neither of Oxen nor of Horses nor of any such other beastes for it is sayde looke mee vpon Behemoth which cateth âay as an Oxe God then maketh an expresse difference betweene that kinde of beast whereof hee speaketh and Oxen. And therefore without troubling our selues too much for the matter let vs marke that God in this text hath chozen a kinde of beast more woonderfull to vs than any other The same is the Elephant which hath so strong a bodie that it is sayde of him that his great bones are as brasse and his little bones or gristles as men terme them are as barres of yron For it is an incredible thing to vs which are not acquainted with it but they which see those beasts ought to be afrayde at the onely looke of them the bignesse of them is so houge as they seeme too bee things made by arte and not by nature But if wee were wize ynough we needed not to go out of our selues to behold the maiestie of God howbeeit men must bee sent to the beastes bycause of their vnthankefulnesse in that they know not God as he sheweth himselfe vnto them Therfore by reason of our blockishnesse and vnthankfulnesse wee haue neede of such mirrours as are set before vs here in respect of the Elephants and other like beastes Seeing then that we perceyue that God hath created those beasts of such bignesse and shape although wee had none other warrant of his power yet haue wee good cause too holde downe our heades and to woorshippe his high maiestie which sheweth it selfe in those wilde beastes And it is purposely sayde that these Elephantes were created with vs too the intent too shewe vs how God hath made the difference betweene things as he himselfe listed and that hee hath set a woonderfull order in the worlde so as men must needes bee rauished besides themselues when they thinke thereon at leastwise if they haue the discretion to marke the things that are wide open before them Behold a man that hath but a little bodie is neuerthelesse appointed too bee a Lorde and maister in this worlde VVherefore are all things created but onely for our vse And
that he had wrapped vp Gods wisdome in his own folish words For if we reason of Gods woorks after our owne abilitie and take vpon vs to be iudgers of them it is a hyding or wrapping vp of his secrets that is to say a brabling as men terme it euen without skil For we would be too wise wheÌ we talk after that fashyon and haue not bene taught afore Ye see then that wee may take this text for a confessing of the thing that had bin cast in Iobs teeth as if he should say alas Lord rightly haste thou condemned me heere before in that I tooke vpon mee to wrap vp thy secrets without knowing whervnto my words and reasons teÌded I know nowe that I haue delt folishly for it was for mee to haue accepted simply whatsoeuer it had pleased thee to apoint and I haue taken vpon mee to play the mayster before I had gone to schole my self So then Lord I acknowledge that thou hast of good right bewrayed my follie Nowe if we take it after that maner then dothe Iob make a confession wherin he attributeth such a will vnto God as is matched with al knowledge for here is as it were a coÌtrarietie betweene God and men God keepeth his will and determinacion secret howbeit he knoweth cause to doo so and he hath always a reason redy shaped On our side when we go about to discouer more of Gods will than is lawfull for vs we do but intangle it more and more all that is done without skil insomuch that the more wee go about to shewe ourselues skilful the more we bewray our own beastlinesse So on the one side let vs learne that it is for God to keepe his secrets to himselfe without making vs priuie to theÌ specially when he seeth the same too surmount our small capacitie God openeth the things vnto vs which he knoweth to be meete and expedient for vs as hath bin declared heretofore but yet muste he reserue many dark things to himselfe And why For wee bee to weake as yet to mount so hygh Thus then yee see that God may coÌceale his secrets howbeit that is with knowledge for he is not ignorant of any thing nother is it bycause he is not able to she we vs why he doth this or that but bycause we be not able to conceyue the things which as now are incomprehensible to vs Nowe as for vs truly when wee would knowe more than is permitted vs wee will well ynough alledge some cunning shifte and deuize many causes but yet at length wee must needes be confounded in our owne woordes and whereas men streyne themselues to be wise without following Gods woorde they alwayes shewe their owne fondnesse how wauering their wittes are and that there is nothing but lying in them VVill wee then haue a pure and cleere vnderstanding too speake of Gods woorks according to skill Let vs come to his schoole let vs heare him speake let vs beare away his sayings and specially lette vs haue suche sobernesse as not to couet to knowe more than he sheweth vs VVhen wee be come to that poynt then shall we speake rightly and to the edifying of our neighbours so as they shal bee confirmed in it more and more But if we passe the bounds that God hath set vs and will needes gad astray further than wee haue leaue there will be nothing but vanitie and vntruthe in our doings Thus ye see what we haue to remember vpon this verse And therefore Iob addeth I haue spoken I wist not what these things are marâelouse aboue mee and I haue not vnderstoode theÌ This confirmeth the thing that I sayd euen now Iob confesseth that he had spokeÌ without skil As how Bicause I vnderstoode not the things that I spake of sayeth he It is as much as if he had sayd I haue put forth my self too vnaduisedly And why Bycause those things were to maruelouse for mee and I haue not knowne them And heere wee haue to marke that the cause why Iob graunted himself to be ignorant is the hyghenesse of the secrets wherof he would haue spoken God made him to feele his hand but yet did he not conceyue the cause why he should be so afflicted and therevpon he entered into these deepe teÌptations to say what meeneth this that I am pinched with such extremitie CaÌnot God finde in his hart to dispatch mee out of hand I would fayne that he had destroyed mee He maketh mee to linger in peyne He knoweth that there is nothing in me but frailtie and that I am but a wretched creature and why then suffereth he mee to be so long time in extremitie If I were the wickeddest wight in the world he could do no worse to me and yet notwithstanding he knoweth that I haue serued him vncorruptly that I am no such persone as I ought to be so cast out froÌ among men These are the debatings whereinto Iob was entered And why For he preaced to farre into Gods secrets Now to correct himself he sayeth that those things were to woonderfull for him Therfore let vs marke well that when we come vnto God fall to talking of his works we ought to coÌsider that they be to highe secrets for our weake wit too reach vnto And I say it behoueth vs to haue the same persuasioÌ as wel of gods prouideÌce in general as of the things that beloÌg to his spiritual kingdome Then if it be told vs that God ordereth al things that there is not any thing done in this world without his will it is a secrete which it behoueth vs to mark wel For although euery man graunt that God is soueraine Lord and gouerner yet notwithstaÌding wheÌ we come to this point ⪠that the things whiche we see to be so troublesome out of order ceasse not to be guided by the secret prouidence of God who holdeth the sterne aboue turneth things to such end as he thinketh good we wote not where we be And what is to be done in that cace VVe must reuerently consider that we be not able to mouÌt vp to so high a secret therfore honour God in the things that we know not vntil he reuele vnto vs the things that are hiddeÌ froÌ vs as yet VVere this throughly well known these dogges that barke so against Gods prouideÌce rayle vpon the doctrine that is coÌteyned in the holie scripture wold sone ceasse their pratling There are at this day certaine druÌkards or braynlesse fellowes which wil say that if God gouern al things it must follow that men sin not any more or else that their sins ought to be fathered vpoÌ him Such blasphemies shal a maÌ heare And why Bicause such naughtipackes cannot finde in their harts to yeeld vnto this point that Gods prouidence and his maner of gouerning the worlde are a wonderfull doctrine outreaching their capacitie They leaue nothing vnto God but wil needs determine all things after their owne mind And
when God speaketh to vs he must bee faine to discouer and shewe himself too vs and to make vs to see him And how Not by bodily sight but by perceyuing his maiestie in such wise as wee may learne to reuerence him and to put ourselues wholly into his haÌd that he may haue all authoritie and dominion ouer vs. Now let vs fall down before the face of our good God with acknowledgemeÌt of our faults praying him to make vs feele them more and more to the end we may come to him with true repentance and he not suffer his dayly calling vppon vs as well by the doctrine that is preached to vs in his Gospell as by the corrections that he sendeth vs too be vnprofitable to vs but that wee may learne to be confirmed more and more in the feeling of our sinnes so as wee may craue forgiuenesse of them at his hande and seeke the remedie of them in his goodnesse and therewithall desire altogither to be taught in his schole and to yeeld our selues teachable vntoo him euen till hee haue rid vs of our ignorance and stripped vs quite and cleane out of all the vayne trusts wherein we be wrapped as now That it may please him to graunt this grace not onely too vs c. The Clviij Sermon which is the second vpon the .xlij. Chapter 6 Therfore I abhorre it and I repent in dust and asshes 7 After that the Lord had spoken these vvoordes vnto Iob he sayd vnto Eliphas the Themanite my vvrath is kindled against thee and vpon thy tvvo companions for ye haue not spoken rightly before mee as hath my seruant Iob. 8 Therefore take yee seuen Oxen and seuen sheepe and get ye to my seruant Iob and offer sacrifize for your selues and my seruant Iob shall pray for you and I vvill accept his face to the end that your folly be not layd to your charge for you haue not spoken rightly concerning mee as hath my seruant Iob. WE sawe yesterday what it is too perceyue Gods presence and to be touched with his glorie bycause that without that it is impossible for meÌ to come to good order whatsoeuer be sayd vnto them For eyther they will play the deafe folkes or else let slip all that is spoken to them as experience sheweth too much Therefore it is requisite that when God speaketh he should also shewe himself to vs and giue vs some liuely perceyuerance of his maiestie too the intent wee may feare him And that is the cause why Iob protesteth that he is discontented with himself and misliketh all that hee had spoken for men will neuer vtterly mislike both their workes and woordes except they feele God to bee their iudge VVee knowe howe euery man is giuen to soothe himself through fond flatterie and that when our eies are once dazeled none of vs seeth his owne shame or if he do see it yet doth he not willingly regard it God then muste be fayne to shew himself before we can come to so much reason as to mislike of ourselues and too take hold of all that shall be done and fayde to vs Howbeit on the contrarie part also we wil not colour our vices nor seeke excuses any more when wee haue once a true repentance but rather wee will confesse that wee haue done amisse yea and euen bee hartely sorie for it For if a sinner returne rightly vnto God he will not onely acknowledge his offence and yeeld himselfe giltie but also condemne himself for presuming against his maker Therfore let vs marke well that true repentance importeth a hating of the sin yea euen to the vttermost insomuch as a man misliketh and hateth himself bycause he is not such a one as he ought to be and for loue of Gods rightuousnesse hee condemneth all that is in himself and seeketh all meanes possible too be vncaced out of that old skin wherin he is wrapped This is the true trial of our repentaÌce And herin we see how shamelesse they are which say they be repentant and yet a man cannot get one woord out of their mouth that sheweth any token of lowelinesse but they are so farre off from intending to yeeld themselues with their whole harts vnto God from indeuering to make amends for the offences which they haue done that they will still maynteyne themselues in their wickednesse But put the cace that a maÌ acknowledge his fault yet is it nothing worth to do so except he vtterly mislyke and hate himselfe as I sayd afore VVherfore if the one bee not as well as the other wee see what a mockerie it is too say that a man is repentant when in the meane season he is hardharted towardes God and shamelesse towardes men Nowe if Iob who was as it were a stranger in that hee was neuer of the churche of God that is to say of that corporation which was chozen of the linage of Abraham spake after that maner and knew what true repentance is what damnation shall lie vpon vs if we be so brutish and rude in these dayes that wee wote not what difference there is betweene the cheef grounds of our faith Lo how wee haue profited in the Gospell They that were before the Prophets yea and which were not of the bodie of the Iewes nor of the people whom God had chosen to be his visible churche could skill to declare that it is no true repentance except men do vtterly condemne and abace themselues in their vices But nowadayes wheras those that will be taken to be Christians do vse the woord repentance they do but stayne and vnhallowe it with their leawd and filthie mouthes coueting too haue men take that for repentance which is but a flat mocking of god So much the more then behoueth it vs to marke what is conteyned heere namely that if we intend to shewe that wee be truely turned vnto God it behoueth vs too haue an eye too our owne shamefulnesse and to looke vpon it in such wise as all that is in vs may be condemned and we learne to be our owne iudges to the ende we may be quit before him which desireth nothing but to pardon such as come backe vnto him with true lowelines But Iob addeth purposely that he will repent him in dust and ashes As if he should say that he is redie to yeeld himself as a wretched offender vnto god For a maÌ may well repent him without putting of sackloth vpon his backe without casting of dust vpoÌ his head Neuerthelesse the men of old time vsed those ceremonies when they intented to make solemne protestation that they were vtterly coÌdemned before God and that there was no remedie for theÌ but that God should be graciouse to theÌ as to miserable offenders Therfore let vs marke well that Iob speaketh not here of a common repentance but acknowledgeth his offence too be so greuouse and outrageouse as he deserueth well to come as it were with a halter about his necke to
Therfore it was requisite that Iob shoulde be fenced all the whyle aforehand by the grace of God and that it shoulde serue to raÌpire 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 coÌfesse how it is God that is mans defence is coÌpelled 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 grauÌteth 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 SataÌs 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 âust 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 grauÌted 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 streÌgth 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 ⪠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 coÌfounded 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 ⪠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 ⪠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 withstaÌd 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 secoÌd 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 fyre that he hath sewed vnto God to haue Iob persecuted let vs marke how the Scripture sheweth vs that God haÌdleth vs not so roughly without cause and yet that it is not at the sute of our enemie for he woulde desire nothing so much as to keepe vs in rest and at our own ease if it were expedient for vs but bicause it is good for vs to be so exercised by afflictions yea eueÌ at Satans hand well doth God permit him so to do forasmuche as he knoweth it to be good profitable for vs Mark I say what we haue to note here And to proue that it is so let vs take a contrary example In the last Chapter of the first booke of Kings it is likewise sayd that God hild an Assyse and there is suche another description as is here how the Prophet had seene God set in his chayre of estate and how hee demaunded there VVho is it that shall beguyle me Achab Satan preueÌted not God in that cace nother came he aforehande to say If thou wilt gyue me leaue to beguile Achab I will do whatsoeuer thou wilt haue me to do But God beginneth saying where shall I finde a lying spirit to go and deceyue Achab for I see he will needes be drowned euen into the bottome of hell And wherfore is it that God speaketh so Euen bycause the cace stood vpon executing of iust vengeance vpon an hypocrite a despyser ful of crueltie and a mortall enemie of all goodnesse Achab was a man that had peruerted al Gods seruice vtterly was wholly defiled with his owne Idolles therwithall also was full of sturdinesse and malice against the Prophetes and woulde giue no eare to any admonition VVhen he was thus hardened in his sinnes in such sort as a man could gayne nothing by seking to bring him into the right way after that God had assayed all wayes saw he was a man forlorne then he hild his assyses and demaunded who was hee that would deceiue Achab for it was Gods will to execute the office of a iudge VVe see then that when God meaneth to punish wicked folke and to execute his wrath vpon theÌ according to their deserts he tarieth not till he be moued to it by Satan but preueÌteth him In this present text when question is had of punishing Iob that is to saye that God dealeth roughlie with one of his owne children needes muste the same come to passe by the pursute of the enimie Lo here the diuersitie whiche sheweth vs the reason why Satans request is graunted him in this text So then let vs marke well that the Scripture meaneth by all meanes to teache vs to glorifie God continually that wee knowing his goodnesse towardes vs myght take occasion to magnifie him and therewithall that we should vnderstande howe his vengeance is iuste agaynst all wicked persons and that if hee punishe them hee doeth but his office to the ende hee may bee feared reuerenced and honored of all the worlde and thus ye see what wee haue to beare in minde But by the way a man may thinke it straunge how God is serued so by Satan But I haue tolde alreadie that wee shall by and by wanze away like water if wee bee not fully persuaded of this poynte that the Diuelles are in suche wise vnder Gods guydance as they can doo nothing without his leaue Yet is there a further matter that is to wit that the Diuells are as it were Gods hangmen to execute his iudgements and the punishments which hee will haue done vpon the wicked Also they are as his roddes whereby he chastizeth his children To bee shorte it behoueth the Diuell to bee the instrument of Gods wrath and to execute his will not that he doeth it of his owne voluntarie good will as I haue sayde but bycause God hath the soueraine dominion ouer all his creatures so as they must needes yeelde vnto him and turne themselues whither soeuer hee thinketh good But heere is one greate diuersitie which we muste marke For when God hath gyuen Satan leaue to punishe Iob hee sayeth to him Beholde thou mayst woorke thy spite vpon all his substance but touche not his persone And agayne after he hath destroyed all his goodes he sayeth thou mayst touch his person but thou shalt not come neere his soule Herein agayne wee see howe God reserueth alwayes the soule of Iob so as Satan can no more but torment him in goods and in his mortall lyfe and in his honour for hee had not the power to enter into his soule to seduce him and to make him to burst out into impatiencie This wyll be the better vnderstode by a contrarie similitude VVhen God giueth Satan commission to execute his wrath vpon the vnbeleeuers he not onely permitteth him to punishe them in their goods and with sicknesse and diseases or in some other maner but also he goeth further which is that he giueth him power to leade them into error and to deceyue them as wee haue alreadie alleaged in the example of Achab. Beholde how God sayeth VVho shall beguyle me Achab And Satan sayde I will be a lying spirit in the mouth of all his Prophets VVe see ther a farre larger coÌmission than this is here For the matter is not onely that Achab should be beguiled by some outwarde meanes But we see that the Prophets must beguile him vnder the shadow of truth And that is it that S. Paule meaneth by saying that when men haue no minde to obey God and his truth nor wil to frame themselues thervnto and aboue all when God hath bene so gracious as to manifest himselfe vnto them and to shew them the way of saluation if they be so vnhappie to reiect so great grace of God and to refuze it then behold God sendeth them falseprophets and deceyuers who not onely shall peruert all good doctrine but also shall be beleued for he will giue them speedinesse in error It behoueth vs to wey well this saying according also as it importeth much For what is meÌt by this speedefulnesse of error It is when God withdraweth his brightnesse from vs wherby our wittes are dazeled and we become so dull that we discerne no more than brute beasts but although the pitte lye wyde open before vs yet wee stumble into it without seeing of it a whit And why so Bicause there is no more aduisednesse or wisedome in vs for asmuch as God hath giuen Satan power to mocke vs and beguile vs yea and euen to blinde vs and bewitch vs in such wise as we wote not which way to turne vs that we tumble not into some new snare or other Beholde I say how God worketh towarde the vnbeleeuers and reprobates namely that he giueth Satan speedinesse of error to intrap them and they shall neuer perceyue it But he dealeth not so towardes suche as are his when he afflicteth them For although Satan assault them yet notwithstanding they be alwayes
VVhere shall we find such stuffe that we may cloth our selues with the like glorie that god is clothed Nedes then must men be out of their wittes when they will be so blinde and forgetfull as to grudge at God and to take part against him and to prouoke him against themselues Do they not deserue an horrible condemnation Ye see then that the thing which we haue to marke here in effect is that whereas mention is made of Gods arme we haue an exposition of it here As howe Gods arme of it selfe is inuisible not that he hath any armes or hands but in speaking so we meene his whole being God then in himselfe is vnknowne vnto vs howbeeit hee sheweth himselfe in his woorkes insomuch that the heauen as I sayde is his garment Sometime it is termed his seate but therewithall it is sayd also that it is a visible shape of his maiestie As much is to bee sayde of the Earth To be short both aboue and beneath God sheweth himselfe to vs not in his beeing as I sayde afore but in the things which we are able to comprehende insomuch that they are a witnesse to vs that there is an infinite Maiestie in god And therefore let vs learne that although we cannot attayne too mount so high as to knowe God yet notwithstanding forasmuch as he leaueth vs not without witnesse but sheweth himselfe to vs as much as is for our behoofe let vs learne I say to beholde him euen in his ereatures and to applie all things to this vse namely that wee may perceyue howe there is one God which hathe made and doth gouerne all things Moreouer as touching that which is sayde of the roring voyce True it is that men will crie out too loude according as we see how they whet their tongues to blaspheme and spyte god It is sayde in the Psalme that the wicked think it not ynough for them to bee proude among men and to accuse one falsely and to defie another and too worke treasons and wicked practises but they also cast vp their groynes agaynst heauen and assault God himselfe and their pride is so great that they dare buskle agaynst the Maiestie of god Nowe then yee see that men rore but yet will God make them holde their peace well ynough if hee list And after what maner VVee haue seene heeretofore according also as it is sayde in the Psalme that the Thunder is Gods voyce Then sith the Thunder maketh the hilles to rore so as the ayre is after a sort clouen asunder the Earth quaketh Trees are torne vp and the Rockes are shaken I say when wee heare all this which of vs shall presume any more to speake agaynst God For hee hath a voyce that can well ynough put vs to silence Let vs crie aloude with full throte yet will God bee heard spyte of our teeth and all our moylings must fall to the grounde Furthermore although God thunder not after such a fashion yet must hee needes stoppe all our mouthes in shewing vs his will and make all our outcryes to be layde downe He needeth not to come downe from heauen to doo it nor too shewe himselfe heere in visible shape but like as hee made all things by his woorde and all things are vphilde by the power thereof so will hee by ⪠the same cause vs to folter not only in our tongues but also in our wits and in al our powers ⪠God then hath diuerse maners of speaking wherby he putte th meÌ so to silence that if they would carpe agaynst him they shall haue no audience and therfore let vs learne to holde our peace willingly and too put in vrâ yesterdayes lesson which was to lay our hande vpon our mouth that is to say to resist the diuelishnes of our pride notwithstanding that naturally we be bold to aduance our selues against God and therwithall learne to giue glorie simplie vnto God in confessing that there is nothing but wretchednesse in our selues VVhen we be once confounded with our owne good will Gods voyce will not onely not be dreadful any more vnto vs but also it wil cheere vs vp and he will open our mouth that we may speake freely VVherof coÌmeth it that the faithfull can vaunt themselues against the diuell and despise death VVherof commeth that boldnesse of ours that we can call vpon God as our father and protest our selues to bee his children It is bicause we hild our mouthes shet when we were condemned and haue learned that wee bee nothing but vanitie Therfore when we haue our mouthes shet after that sort so as we chalenge not any thing to our selues ne maintein our own quarell but passe vnder condemnation willingly God of his infinit goodnesse giueth vs libertie to speake not onely among men but also before him and to call vpon him frankly not doubting but that our voyce is caried vp to his throne by his Angels and there both heard and accepted Ye see then that the things which they gaine that simplie holde their peace to graunt that all glorie belongeth vnto God and too disable themselues vtterly is that they haue their mouthes opened as hath bin declared But contrarywise all they that will be talkatiue and puffe vp themselues with their pride to maintein their owne rightuousnesse must be faine to feele how terrible gods voice is and besides that let theÌ crie out as much as they list yet will God spite of their teeth breake them in peeces and then shall all their crying ceasse and vanish away And how shall that bee done For hee hath an ouerterrible voyce Nowe after the speaking of this there is also another reason alledged too humble men withall which is that God defieth them too witte whether they can destroye the proude with a looke or whether they can roote out all the wicked If they can do that then shew they themselues that they haue somewhat whereof too boast But if they cannot how dare they commence any quarell agaynst God Heere is still the same comparison that I haue touched which is that when we knowe what God is and what his nature and office are wee must fall to considering of our selues on the other syde too the ende the same may giue the greater glosse both to Gods incomprehensible glorie and also to the manifolde miseryes that are in our selues To bee short wee bee done too vnderstande in this text that it belongeth too God too destroy the proude with his onely looke and to roote out the wicked vtterly insomuche that when they shall seeme too haue theyr full scope and to bee in their cheefe ruffe then shall they be swept away cleane from the earth God chalengeth this to himselfe But nowe can men doo the like Haue wee a looke that is able to destroy our enimies and specially to make cleane riddaunce of the wicked Furthermore let vs marke heere that God speaketh not of an absolute or lawlesse power as I haue sayde earst but of a
power that is matched with rightfulnesse And that is the cause why mention is made purposely of the proud and wicked sort Therefore let vs marke well these two things namely that God doth here magnifie himselfe forasmuch as he can with his onely looke ouerthrow and destroy the wicked ⪠and yet notwithstanding spareth his creatures and vttereth not his sayde power but vpon the proude and the wicked God then is almightie but yet howsoeuer the worlde go he will haue his rightuousnesse knowne to go with it and he will haue men to confesse according as the thing it selfe sheweth that his so doing is to vanquish the affections and lustes of all suche as yeelde and submitte themselues to his maiestie and that on the contrary part he thundereth vpon all such as presume too much vpon themselues and become prowde and vse replying and incountering with God to make him their mortall enemie And as wee haue spoken of Gods voyce before so must wee nowe speake of his looke or countenaunce The faythfull beseech God to shew them his countenance for that is the thing wherein consisteth al our ioy happinesse and welfare according as it is sayde in the Psalme Lorde shew vs thy countenance and we shal be safe That is al our welfare that is all our contentation that is all that we can wish VVhat is the thing then that is most to be desired of vs It is Gods countenance like as contrarywise when he turneth his backe vpon vs and hideth himselfe from vs we must needes be as forlorne and out of heart for there is not any thing wherein a man may finde rest but onely in knowing that God hath a care of him So long then as God vouchsaseth too haue his eye vppon vs wee haue whereof to be glad for we bee sure that he will mainteine vs and that wee shall not neede too bee afrayde of any thing But if God forget vs we be at our wittes ende and not without good cause For wee bee as it were left vp to Satan to pray vpon and an hundred thousand deathes beset vs round about and there is no remedie for vs VVe see then that Gods looke is a thing to be wished for specially if we come to him with all humblenesse and with a desirousnesse and true intent to stick vnto him But if we loke aloft as it is sayd in another place and haue a foreheade of brasse and be puffed vp too vaunt our selues before God as it were in spite of him then must he bee faine to looke vpon vs with another maner of countenance which shall not serue to cheere vs vp but to destroy vs vtterly Then needeth there no more but one looke of God to ridde all men quite and cleane out of the worlde when they cast a proude looke agaynst him Aud therefore let vs learne that which is sayde heere namely that Gods looking vpon the proude sort is to destroy them vtterly And why Bycause that they haue had a wicked looke VVherefore let vs cast downe our heades and go vnto God too do him obeysance and therewithall let vs pray him too lighten our eyes that we may seeke him as our father and he looke vpon vs in such wise as we may haue thereby all perfectnesse of ioy and true contentation to rest our selues vpon But by the way it is shewed vs in this streyne that as the Scripture speaketh oftentymes it is Gods office to ouerthrow such as aduaunce themselues according as it is sayde that whosoeuer exalteth himselfe shall bee brought low Then let vs mark well that God is at deadly and vnreconciliable foad with all such as kepe not within their bounds ne acknowledge their owne slendernesse by humbling themselues but will needes make themselues great men so as God must be fain to incounter them and they two must iustle togither VVere this throughly considered we should not need so many Sermons to bring vs to lowlinesse For is it not a horrible thing that wormes of the earth should come of set purpose too fight agaynst God But yet so it is that all such as presume of themselues all such as think they be of any valour at al all such as beare themselues in hand that they be either wise or vertuous or rightuous all such say I do make warre against god Though they speake it not with their mouth yet is it all one for so it is in very deed and therfore God telleth vs that a man cannot iustifie himselfe but that in so doing he assaulteth heaueÌ Now then if we were throughly persuaded of this doctrine that all proude folkes are gods enimies and prouoke his wrath against themselues we would walk in another maner of meeldnesse and simplicitie than we do But what It seemeth to vs that God ought to shrinke away too make vs roome Marke I pray you how men besot theÌselues Neuerthelesse if we woulde nowadayes herken too this doctrine to frame our selues thereafter we shoulde at length perceyue by experience that it is not for nought sayde That the countenance of the Lorde is vpon the loftie ones too roote them out of the worlde and that none but the meeke ones haue the euerlasting heritage Howbeit to the intent we may profit the more by this lesson let vs marke well who be the proude ones For the pryde is not alwayes knowne vnto men to condemne it but whosoeuer trusteth in his owne strength whosoeuer presumeth vpon his owne rightuousnesse or wisedome whosoeuer sotteth himselfe in his owne greatnesse and credit and to be short whosoeuer wilfully ouerpasseth his bounds in any thing the same is a proude bodie before god And how is it that men ouerpasse their boundes Euen when they thinke themselues to haue any sparke of goodnesse of themselues For vntil such time as wee bee as ye woulde say quite and cleane emptied there is neither meekenesse nor meeldnesse in vs Furthermore when God shall haue giuen vs any grace and bestowed the giftes of his holy spirite vpon vs let not the same make vs to set vp our bristles agaynst him to offend him If wee haue a good and sharpe vnderstanding the same commeth not of our owne moother wit and therefore wee must not take occasion to exalt our selues for it for we be so much the more bound vnto god Againe let him that is greatest indeuer to serue the smallest and let him not despise those whom God hath inhonoured by setting them in like degree with him Then if we imagin that there is any thing in vs or if we be puffed vp with pride too disdaine our neighbours by reason of Gods gracious giftes it is a presumptuousnesse that offendeth God and prouoketh his vengeance agaynst vs VVhat is too bee done then If wee will not haue God agaynst vs let vs learne to distrust the things that are in our selues and not conceyue any presumption that may lift vs vp but to be short at one worde let vs say we be nothing