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
in the myre wheÌ he shall haue washed himselfe that is to say God will finde meanes to shake mee off as a wretched and vnperfite creature although I haue giuen my minde to all purenesse that my life might bee ruled by his lawe and by his ordinance and that my woorkes might be good and holy yet notwithstanding all the sayde purenesse shall bee but filth if Gods rightfulnesse passe vpon it And I haue sayde alreadie that this present lesson ought well to astonishe vs For though we were as pure as the Angelles yet were wee not able too stande but by the grace of God and so farre forth as hee vpholdeth vs as his creatures withoute vsing his rigour agaynst vs For if hee listed to handle vs as wee deserue howe should we do Now then if God may ouerwhelme we were like the Angels alas is there any cause why we shoulde auaunce our selues seeing we drink sinne as a fishe sucketh in water according as it is sayde in this selfe same booke seeing we ceasse not to go agaynst the rule that hee hath giuen vs and seeing wee perceyue not some one condemnation but a hundred thousand yea an infinite number of condemnations before vs Alas what shall become of mans pride Hereby wee see what rage or rather furie hath bin still is in the Popedome in alledging their owne merites For the wretched folke are so puffed vp with pryde as they weene themselues able to purchase Paradise And if they do amisse in anye poynt they haue meanes of theyr owne too recompence God they haue their satisfactions and they haue theyr woorkes of ouerplusse or supererogation as they terme them and all these are payments too discharge theÌselues with against god The deuill muste needes haue be witched men when they could so beare themselues in hand that they were able to binde God to them by thir works And so let vs wey well this doctrine but by the way let vs represse our affections and hold them shorte that wee come not to the same poynt that Iob was at Not that hee rested vpon that poynt for that had bene a blasphemie but hee confesseth himselfe too haue beene tempted and too haue beene prouoked too say Go too if God were a man as I am that I might bee bolde to answere him that we might go to lawe togither and that some body might take vpon him too bee vmper betwixt vs then woulde I speake freely and not bee afrayde If God woulde gyue me leaue to holde plea with him and suffer a iudge to be set ouer vs both then coulde I talke boldly against him Beholde here a right daungerous temptation And as I sayde afore if Iob had concluded therevpon in himselfe it had beene a cursed blasphemie Therefore he sheweth that he was tossed with that temptation howbeit that he withstood it all the while And it may happen that we also shall bee in such troubles at times For vnto mans vnderstanding it is a verie straunge thing that when wee shall haue kept Gods lawe that is to say if it were possible to bee doone yet wee shall not bee discharged before him Men haue alwayes some what too replie in this cace and at least they will lament their state make their moane saying is it possible that God shoulde deale so rygorously with vs as that oure fulfilling of his lawe shoulde bee nothing woorth Men then haue a cace whiche they themselues shall thinke too bee verie worthie of fauour and so shall it seeme too bee too the worldewarde But when wee bee egged after that sort wee muste holde our selues in awe learne to know that Gods rightfulnesse the which wee cannot comprehende as nowe is hidden from vs to the intent we shoulde honor it For wee haue two wayes to magnifie god The one is according to the maner of his manifesting of himselfe vntoo vs Yee see howe God dooth in his lawe shewe himselfe a iudge too condemne vs and in his Gospell hee sheweth himselfe a father to acquit vs That is to say when he commaundeth vs to do the thing that is good and rightuous and therewithall threatneth vs that if we haue fayled in any thing wee muste be accursed when God sheweth himselfe after that maner wee haue wherefore to glorifie him and too acknowledge that hee is rightuous howesoeuer the cace stande For if wee perishe yet haue wee no cause to grudge at it Agayne if God call vs too himselfe offering vs his grace in oure Lorde Iesus Christ and shewing that hee desireth nothing but to be at one with vs ye see yet a greater cause too glorifie him in his rightuousnesse forasmuche as hee hath pulled vs oute of hell and reached vs his hande Yee see then by this howe wee muste glorifie God in double wise when hee vttereth himselfe vntoo vs by his woorde As muche is too be sayde of his woorke VVhen God beareth with vs by hys mercie let vs vnderstand that he coulde thunder downe vpon vs and that it is of his speciall fauour that hee doth it not Againe when he chastizeth vs for our offences of purpose to drawe vs to repentance see yee not howe he ministreth as many causes too sing his prayses vnto him Yes verelye And so inasmuche as God sheweth himselfe too bee both good and rightuous and wyse as well by his woorde as by his workes wee haue wherefore to glorifie him But haue wee done so wee must mount yet higher that is to wit we muste glorifie God though hee hide himselfe from vs and shewe not himselfe too vs neyther by his rightuousnesse nor by his goodnesse nor by anye other thing whiche mighte cause vs too saye that the sayde glory were due vnto him As for example VVhen the scripture speaketh too vs of his election that hee choozeth whome hee lyketh and casteth awaye the residue and that hee disposeth of mankinde at his owne pleasure and likewise when he scourgeth the good and seaueth them oppressed and wee see that all things are confounded in this worlde in these caces God hydeth himselfe that is to say he sheweth not himselfe to vsafter such a fashion as our reason may be able to take holde of his rightfulnesse goodnesse power and wisedome and yet must we yeeld him his due glorie Thus yee see what we haue to marke vpon this streyne And in so doing we may well correct and beate backe the temptation wherof Iob speaketh here Hee sayeth Let God go to law with mee giue me leaue to plead against him and I will do it boldely Alas and how shall wee bee able to bring oure matters to passe As I haue touched afore Iob ment too expresse here that he was tempted to repine against God in that wise but hee resisted that incounter And euen so must we do How is that Bicause that as I haue sayde alreadie although God shoulde giue vs the sayde libertie of pleading against him yet should wee be confounded but Iob
before Iob treateth of Gods secrete iudgements which man can not reach vnto by reason that the same doe farre passe his vnderstanding and wit. And that is the cause why hee calleth God maruellous True it is that wee shall alwayes finde Gods lawe straunge bycause it wakeneth vs vp beyond our imagination And wee our selues also see that when the wysest men doe speake of soundnesse and perfection they come short of the rigour of Gods lawe Also when God teacheth vs by his worde hee doth it still aboue our ordinarie capacitie But when we haue once bin taught to know how the matter goeth we be fully conuicted that it is so If God haue layde the brydle loose in our necke so as wee haue not bene at his schoole to learne his will by his lawe wee bee well neere as good as brute beasts in that behalfe But when we once knowe that a man must loue God with all his heart with all his mynde and with all his strength and his neiboure as himselfe then if we see that God requireth nothing at our hands but that which wee owe him And why For we are his and wee haue not any thing which wee haue not receyued of him Thus ye see howe wee shall find nothing straunge if we referre all to Gods word but contrariewise that all Gods doings are according to reason and equitie But when wee come once to the rightuousnesse that is vnknowne to say that although we had performed the whole lawe to the full yet had wee done nothing in respect of the rightuousnesse of God that is yet a farre straunger thing in so muche that wee knowe not what to say but all our wittes fayle vs and are amazed at it And that is it whiche Iob meante in saying thou wilte shewe thy selfe maruellous against mee Nowe although God be maruellous in his wonderfull iudgementes yet must the faithfull sort learne to thinke it nothing strange As howe Let vs take example in Gods election in his prouidence and in all the things that hee doth aboue eur vnderstanding Behold a part of Gods secretes which are as a bottomlesse pit vnto vs ward God chooseth whome he listeth to bring to saluation and forsaketh the residue Hee findeth vs all alike so as no man can vaunt himselfe to bee better than his neighboure And wherefore then are wee so sholed asunder as to say that God choseth the one sort to make them inheritors of his kingdome and forsaketh the other sort to make them go to destruction ⪠what is the cause heere of but only his will At the firste blushe we thinke this verie strange saying ⪠How now Is it any reason that whereas wee bee all of vs Gods creatures and there is no difference betwixt vs as in respecte of our selues but one of vs is as lightly preferred as another yet notwithstanding God hath pitie on whome hee listeth and forsaketh the residue Is there any reason in so doing Lo how men shal be tempted to grudge against god But good reason it is that this should bee wonderfull to vs For if it were not wonderfull we would always haue our wittes intangled in many questions and in the ende we would spue out blasphemies as we see these priuie repiners doo who are alwayes arguing and making phantasticall discourses and coulde finde in their heart to condemne God bycause hee worketh not as they woulde haue him Then if man speake too vs of Gods election it must needes be a maruellous acte and yet we must not be astonished at it And why to the ende it may prouoke vs too honour him and to say Alas Lorde wee cannot reach so hygh as to enter into thy secrete purpose and to know what is inclosed therin but it becommeth vs to reuerence that which is vnknown to vs as now Then must we confesse that thou arte rightuous and good yea euen though there appeere no reason of it vnto vs ⪠VVhen we be come to that poynt we shall not fling out rashly and at all aduentures to iudge of Gods secretes after our owne fancie but we shall doe as we see the faithfull of all times haue done Verely when they dispute of Gods election they do it soberly and modestly and they crie oute with Saint Paule O howe wonderfull are thy iudgementes ⪠They be rauished at them and they inquire not curiously of this and that but they thinke well as nowe wee knowe Gods doings but in parte but the daye will come that all shall be reuealed vnto vs to the full Lo how the faithfull haue alwayes reasoned of Gods election and not raunged abroade to inquire of things curiously Certesse they thought it verie strange and it was maruellous to them but their so doing was too yeelde God his due honoure knowing it to bee too great a loftinesse for his creatures to presume to attaine so high And in so doing they continued quiet they were rauished with wondermente these doings of God were maruellous vntoo them and yet they were not ouerstraunge too them They were maruellous too them bycause they knewe that in them there are secretes whiche surmount all capacitie and vnderstanding of man And agayne they were not straunge too them bycause they by their election knewe Gods goodnesse and mercie in that hee had chosen them too saluation by calling them vnto himself and by casting off the rest Behold what we see in Gods election As much is to bee sayde also of his prouideoce It is sayde that God disposeth all things in the world VVell then is it possible that when warres come they should bee of Gods stirring vp or that God should guide them that are tossed with outrageous passions such as the princes be that are full of ambition couetous bludsheaders rakers extortioners in so muche that there is as it were a hellish confuzion and they that serue them in that behalfe make no conscience nor sticking at all to slea rob and pill Yee see then that men are as ill as wilde be astes and much werse And shuld God vse such instrumentes Howe should that be possible Againe we see that the Church it selfe is turmoyled ye see what persecutions it is put vntoo and who is hee that rayseth theÌ vp Furthermore we see that the doctrine of the Gospell is as it were troden vnder foote by the tirannie of wicked caitifes so as lies reigne in stead of truth And who is it that maketh such troubles It is the rightfull vengeance of god VVe see not the reason of it wee see not howe nor in what wise it worketh but wee must perceiue his hand by fayth This is straunge to vs and so must it needes be to the end it may humble vs But when we shall haue bin instructed in Gods worde although we knowe not the reason of his workes yet shall wee customably magnifie them assuring our selues that hee dothe not aught without iust cause Yee see then howe it standeth vs in hande to practize this
be well considered that wee bee not able to see God howbeit as I haue said alreadie true it is that God graunteth vs the grace and priuiledge to shewe him selfe vntoo vs howbeit that is but so farre foorth as hee knoweth too bee expedient for vs God beeing inuisible of him selfe sheweth him selfe in a glasse so farre as is conuenient for vs that is to wit in his worde and in his workes but yet must wee not be to inquisitiue of him And this is also the cause why he sendeth vs alwayes to the meane which he hath hilde to allure vs to knowe of him For he knoweth our ouerboldnesse and also the ficklenesse of our wit and that wee be so vnconstant as it is pitie to see Truely they are two great vices when men are so ouerhardie and also haue so disordered lustes On the otherside there is ignorance or rather beastlinesse and moreouer also frowardnesse And therefore we haue neede to bee restrayned by the meane that God hath giuen vs which is too bee contented with the things that are coÌteyned in the holy scripture assuring oure selues that wee shall bee no more in danger of straying if wee followe that way without stepping out of it and consider Gods workes not to iudge of them after our owne fancie and liking but onely by hearing what he telleth vs by his worde and by suffering our selues to be taught at his mouth so as wee desire to haue none other cunning but that And furthermore for as muche as it is sayde that our Lorde Iesus Christe is the liuely image wherein to beholde whatsoeuer is good and conuenient for vs to know let vs rest there according also as it is sayd in another place that al the treasures of wisdome and knowledge are layde vp in him Then let vs marke well that we be blinde wretches and that if we wil inquire of God by our owne wit he shall be hidden from vs and we shall neuer come neere him and much lesse be able to come at him And therfore we must learne to condemne our selues vtterly confessing that there is nothing in vs but meere brutishnesse Haue wee once acknowledged that let vs praye God too inlighten vs by his holie spirite that we may not be full of presumptuousnesse and pryde to say I am able to seke theÌ of my self Let vs kepe our selues from such diuelish presumption and let vs huÌble oure selues before God praying him to inlighten vs And herewithall also seeing he hath ordeined his word to be the meane to shewe him selfe vnto vs let vs bee as it were tyed to it and not attempt to passe beyond it Thus much concerning the first poynt that is shewed vs heere Nowe let vs come to that which is sayde that there is a iudgement before his face and that we must wayte for it I haue touched alreadie that we must not esteeme Gods iudgementes by our eyesight for that is too short and it is so dimme as it is pitifull VVhat then Let vs vnderstande that God dwelling in vnapprochable light as the Scripture sayeth reserueth too himselfe the knowledge of the things which are to profound for vs Therfore let vs conclude that God is rightuous although wee see it not and that whensoeuer we finde his doings straunge and are offended at them we must thinke thus wretched creature thou hast eyes in deede but they are too dimme yea and they are starke blinde and althoughe thy God inlighten thee yea euen with some good portion yet wil he still restraine thee to the end thou maist do him the honour to confesse that he is rightuous Seeing then that thy wit and vnderstanding are so weake what a thing were it if thou wouldest comprehende the infinite wisedome of God Therfore refer the things vnto thy god which passe thine vnderstanding for thou seest not the reason in that behalf vntil thou beare wel in mind fully beleue this lesson in thy hart that there is iudgement before the face of God. Marke I say how it behoueth vs to correct the ouerboldnesse that is in vs to the end we may coÌfesse that although we might seeme to haue cause to enter into disputation against god yet notwithstanding he seeth the things that are hid from vs And this is the comparison of the contrarie things that I spake of euen now Then whereas it is sayd that there is iudgement in Gods sight it is also declared vnto vs that it is not in our sight as if Eliu should say God seeth and not men God knoweth and man is ignorant VVil we theÌ reserue vnto God his due honor VVe must rid ourselues of the vaine presumption wherein wee are puffed vp by nature for we would be to wise and we are alwayes tickled with this diuelishe lust of desirousnesse to inquire of the things that belong not vnto vs Therefore let vs be contented to glorify God yelding vnto him that which is his own namely a wisdome that surmounteth al our vnderstaÌding capacitie But it is impossible that this shuld be done without hope for that is the stay that holdeth vs in the obeying of our God and the thing that nourisheth vs in modestie lowlinesse and out of dout if we hoped not that things shuld go better and that God would giue them such an end as we cannot now perceiue it is certein that our minds should neuer be quiet Then let vs marke that if we will giue God the glorie which belongeth vnto him by confessing him to be rightuous it behoueth vs to be hopeful And although things go amisse so as all is in a broile and it semeth that heauen and earth should be coÌfounded togither yet must we rest vpon the promises that he hath giuen vs which are that for asmuch as he turneth the darknesse into light as he hath shewed in the creation of the world and knoweth how to draw good out of euil he wil so dispose the things that seemed to be vtterly out of order as it shall be perceiued in the ende that he hath a wonderfull wisdome Neuerthelesse that is not at the first brunt Therfore here is a good doctrin warning namely that we must not iudge of things at the first sight for that were too hastie and rash a iudgement but hope must go before vs and be as a lampe to shewe vs the way And what is the oyle of this lampe That is to say how are we inlightned by it By sticking to Gods promises For if we wait paciently til God worke according as he hath spokeÌ with his mouth and vntil his hand vtter it self in conuenient time then shall we learne to be modest and to glorify him by confessing him to be rightuous in all his doings notwithstanding that we be troubled heere and seeme to be in the midst of many gulfes And this is the true studie of Christians Furthermore marke here how we be nowe adayes so easily caried or rather vtterly driuen out of the way
suche wyse as many of theÌ yea euen of the good men theÌselues shall thinke that they make no good cheere except they disguise theÌselues I can not tell howe There are yet many other euill incoÌueniences wherby we see that God is offended diuers wayes according as men finde in themselues afterwarde So then let vs marke well that Iob did not without cause mistrust and doubt least his children had sinned agaynste God seeing they made feastes in such wise notwithstanding that they were of the faithfull sort as I haue sayde afore Now if it so be that where feastes and banquets are best ruled yet there is some fault that God misliketh how is it with them that driue God out of their coÌpanie froÌ their table as men are commonly wont to doo For if we shall speake of feasting whereat do men begin At calling vpon the name of God Nay that woulde bee thoughte too sad a matter Therfore the name of God must be buried Hath a man well suffized his appetite then is it no tyme to say grace For it behoueth them to remember the good cheere that they haue made that is to saye that they be swyne For if a man make mention of God it will be thought that all the pleasure which they haue taken in their feasting is turned into sorow And afterward al must runne ryot in such sorte as there shall be no talke but of ribawdrie and wantoÌnesse or rather of trecherie and malice so as there shall be none other newes but of backbiting theyr neyghboure and of practising deuises agaynst this man and that man See what banqueting breedeth Nowe then sith that men are so inclined to vice it is not possible but there must be some faulte notwithstanding that they gyue not themselues the brydle in all poyntes I pray you then must it not needes be as it were a gulfe of hell where they meete togither to make coÌpactes of wickednesse and treason Therfore let vs marke well this sentence to the end that sith we know men to be so much inclined to vices that they marre the thing that is good and turne it into euill wee may take the more heede to our selues that when we eate and drinke one with an other we confesse oure selues alway sinners for offending God thereby True it is in deede that wee muste not bee scrupulous and superstitious as some bee which eate not a bit of breade with quietnesse of conscience If a man tell them that they ought to aduise themselues what they doo therevpon they conclude that men can neyther eate nor drinke withoute offending of god And when they are once come to suche scrupulousnesse as to thinke that they sinne in all things that they doo they fall to concluding VVell then let vs set all at randon I say there are suche as these to be founde But this is not as wee ought to doo this is not as the Scripture leadeth vs Therefore let vs wake and keepe sure watche that wee be not taken vnwares VVhen wee be set at the table to drinke and to eate let vs pray vnto God beseeching him of his gracious goodnesse to keepe vs in suche sobrietie that being nourished by his giftes wee may bee the better disposed to serue him so as our meates may not serue to ouercharge vs but to susteine vs and to giue vs strength that we may bee the better able to occupie our selues in the seruice of our god And that hee will graunte vs the grace so to passe through these corruptible things as we may alwaies labour for the heauenly lyfe wherevnto he calleth vs by his woorde For God maynteyneth vs not in this worlde to liue for a day or for ten or for fiftie yeares but to the intent we should come to the sayd heauenly glorie Let vs then consider howe wee ought to behaue our selues and when wee bee at the table let vs feede for our repaste in suche wise as if God himselfe dieted vs And althoughe we be in this worlde taking our nourishment of the foode that wee knowe let vs looke vp vnto God who sheweth himselfe a father towardes vs and hath witnessed vnto vs that wee be his children in so much as hee hath a care of these our poore bodies here and will haue his loue exteÌd euen vnto them notwithstanding that they bee but rottennesse Therefore when we see that God doth so nourish and susteyne vs we may be the meryer and the better assured of his goodnesse and fatherly loue towardes vs And hereby we see why S. Paule sayeth that whither wee drinke or whither wee eate wee muste doo it altogither in the name of god There are many which suppose that there should bee no thinking vpon God when men come to eating aud drinking whereas in very deede we should therefore thinke so muche the more of god Seeing that God giueth such vertue vnto breade by his woorde that we be susteyned by it will he not haue vs to acknowledge his presence and how he hath his hand stretched out ouer vs So then it is rather a cause that wee should thinke the more vpon god For we see that our eating and drinking are sanctified by yelding all honor to his name And therfore when it commeth to saying of grace let vs acknowledge that some fault may haue escaped vs and then will God surely forgiue vs all our misdoing if so bee that wee repayre vnto him Thus you see the cause why it is sayde here precysely that when Iobs children had made an ende of feasting eche other by turnes Iob commaunded them to sanctifie themselues and afterwarde offered a solemne sacrifize for eche one of them saying It may bee that my children haue sinned and that they haue not blissed God. But wee will speake of this whole matter in the ende VVee see then that Iob was none of that sorte which after they haue made nycenesse for a while doo finally conclude to set all at randon But hee goeth to the remedie that is to say that God will beare with vs in our infirmities Albeit sayeth he that my children haue not done their dutie in all pointes yet am I sure that God will haue pitie bothe vpon them and vpon me And therefore let vs aske him forgiuenesse But yet for all this Iob forbade not his children to vse their accustomed feasting And wherefore for the thing of it selfe was good as I haue sayde afore If Iob had sayde I see here a leawd matter truly he had not made sacrifize for that had bene to abuse Gods name and to make it a cloke of euil Sacrifizes were not ordeyned to mainteyne vs in euil nor that any man should fode and flatter himselfe in his sinnes so as he should say I may do sacrifize and then God will be contented Iob therefore sacrifized not to haue it sayde that hee mayneteyned an euill thing but hee knew that his children did well in gyuing such interteynement one to another and that it
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
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
wee say that all the miseryes of this present lyfe are the fruites of our sinnes wee haue occasion too sighe not for that we bee so miserable or for that our state is so harde and troublesome but for that we be giuen to so much naughtinesse and to so great rebelliousnesse agaynst God that whereas his image ought to shyne foorth in vs it seemeth that wee haue conspyred too doo him spyte And this is the cause why Sainct Paule lamenteth and wee see here the true sorrow which Christians ought to make but not for their hauing of cold and heate not for their induring of diseases and other calamities but for that they see themselues as it were in the prison and bondage of sinne VVretch that I am sayeth Sainct Paule And sayeth hee so bycause hee is impacient or for that hee lyfteth vp himselfe agaynste God No but for that hee is the instrument of the holy ghost and sheweth vs that in this present life wee haue cause too sighe and grone without ceassing And why so for wee bee shutte vp in a deadly pryson and are subiecte too so many wicked lustes as wee can not by any meanes atteyne to dedicate our selues vnto God by reason of the great number of our corruptions which ceasse not too prouoke vs vnto euill Thus wee see howe wee maye lament our cace after the example of Saynct Paule who giueth vs a rule thereof But here wee see howe Iob cursed the daye of his byrthe wherein hee is not too bee excused neyther can it bee sayde that hee ouershotte not himselfe And why so For it behoueth vs too ioyne them bothe togyther that is too witte that when God created vs hee also prynted hys owne Image in vs and dyd vs the honour too bee the excellentest of all hys creatures In whiche respecte wee haue cause too blisse his name continually And althoughe this life bee so full of miseries as nothing can bee more yet the cace standeth so as wee can not sufficientlye value the inestimable benefite that God hath bestowed vppon vs in giuing vs this present lyfe bycause that by mainteyning vs therein hee maketh vs too feele by experience that hee hathe a care of vs and wyll not by any meanes forsake vs howsoeuer the worlde go Seeing wee haue this haue wee not whereof too reioyce euen in the middest of all our aduersityes So then the faythfull man whiche speaketh with good aduisement will neuer cursse the daye of his byrth what miserie soeuer he indure Iob therefore behaueth hym selfe vnthankefully to Godwarde in cursing so the day of his byrth and it cannot bee sayde that hee deserued not blame for passing his boundes Furthermore let vs marke that the Children of God maye also blisse their byrthday I meane in not considering their wants too bewayle themselues wyth Sainct Paule but simplie in hauing an eye too the benefyte whiche God gaue them when hee sent them into the worlde True it is that the Heathen men abused it for when they solemnized theyr byrthday they did it too exceede in many follies and superfluous pompes But the very original and welspring of the solemnizing of byrthdayes was for that the holye fathers knewe it was good reason too yeelde God thankes and therefore they hilde that daye as a solemne feast to the ende to prouoke themselues to prayse god Yea verily for when wee haue passed some yeares of our life althoughe wee ought too call Gods benefites too remembraunce incessauntly yet is it requisite that at the day of our entraunce into the worlde there should bee kepte an euerlasting memoriall of them so as wee might say I see well that this yeare is past God hathe brought mee hitherto I haue off ended him many wayes and therefore it is meete that I shoulde nowe aske hym forgiuenesse But aboue all things hee hathe shewed mee great fauour hee hath maynteyned mee alwayes in hope of the saluation that he hath giuen me and he hath deliuered me from many daungers and therefore it becommeth mee too call the same to remembraunce And nowe that I am too enter intoo another yeare it is good that I prepare my selfe to the seruing of god For the euill aduentures that I haue passed shewe me howe great neede I haue of his succour and that without him I shall bee vndoone a hundred thousande times Thus we see howe the holye fathers were woont to solemnize theyr byrthdayes and howe it is a good and profitable exercise The Heathen men I say haue abused it and wee see at thys day howe they that call themselues Christians doe play flat mockholyday with God when they solemnize theyr byrthdayes For they make no reckening of prayers nor of thankesgyuing nor of the acknowledging of theyr sinnes nor of Gods benefites but of pampering themselues after a beastly manner But as I haue sayde it behoueth vs alwayes too blisse God vpon our byrthdayes And why for as muche as God hath set vs heere in this worlde too bee his children hee hath not put vs foorth as Oxen and dogges but as reasonable creatures that beare his Image And further for as muche as wee bee baptyzed in the name of oure Lorde Iesus Chryst and that besydes oure creation God hathe also moreouer prynted hys marke vppon vs for an aduauntage too the intent wee shoulde bee as his deere friendes and bee receyued intoo hys Churche therein wee haue cause too blisse God double And so they that cursse the day of theyr byrthe by chafing at the miseryes and afflictions that they endure shewe well that they bee vnthankefull and that their owne afflictions doo too muche ouermaster them Euen so stoode the cace with Iob. And therefore wee haue the more cause too pray vntoo God without ceassing that hee will vouchsafe too holde vs backe and that if nowe and then hee suffer vs too let slippe some wicked wordes and that we bee not so stedfast as were requisite yet notwithstanding that thoughe wee bee shaken wee may not fall but recouer our selues agayne and learne too gather oure wittes better aboute vs too brydle oure selues and that when wee see there hathe beene any frayltie in vs wee maye condemne the faulte too the intent too returne by and by agayne intoo the right waye Thus yee see what wee haue too marke heere But when it is sayde Cursed bee the night wherein worde was brought beholde a manchilde is conceyued it shoulde seeme that Iob meant too spyte God in so dooing For thoughe wee haue cause as I haue earst sayde too blisse God for creating vs after hys owne Image and likenesse yet is our case suche as the menne are preferred before the women in mankinde we know that God hathe ordeyned man as the heade and giuen him the dignitie and preheminence ouer the woman And heere wee see also why Sainct Paule sayeth that the man muste goe with the heade bare bicause hee is the glorie of God and the woman the glorie of the man True it is
promised vs and which hee hath prepared for vs in heauen That it maye please him to graunt this grace not onely to vs but also to all people and nations of the earth c. The sixteenth Sermon which is the third vpon the fourth Chapter 12 But one thing hath bene brought to me in secret vvhereof myne eare hath heard a little 13 Among the thoughts of night-visions vvhen men are a sleepe 14 Fearefulnesse and trembling came vpon me and made my bones afrayde 15 The vvynde vvhisked here and there and made the haire of my bodie to stare 16 There stoode one and I knevve not his face there vvas an Image before myne eyes and I heard a voyce in silence 17 Is man more rightuous than God Is man more pure than his maker 18 Beholde he findeth no stedfastnesse in his seruants And he hath put vanitie in his Angels 19 Hovve much more then in them that dvvell in houses of Clay vvhose foundation is duste vvhich are consumed and destroyed by the mouth AFter that Eliphas hathe shewed his reason that Iob had not serued God faithfully and with a pure heart at least wise not of any affection that he had to doe so here he addeth Gods authoritie to shewe that Iob neither can nor ought by any meanes to reply that he should not be condemned of God by good right Some men thinke that Eliphas bosteth here of the hauing of some reuelation which he neuerthelesse had not But if all be well considered there is no doubt but that his pretending that God had reueled such a matter vnto him is a matter of certaintie For wee must hold this for a principle that these general sentences which hee alledgeth are good but yet illapplied And we must not thinke it strange that God should inspire him after that maner For noweadayes we be taught after an other fashion than were the fathers of that age God speaketh vnto vs But how It is in such wise as that the Prophets are the instruments of the holie Ghost and we haue the Gospell wherein God sheweth himselfe familiarly Then let vs looke vpon the manner of speaking whiche God vseth noweadayes in his Church which is that hee hath disclosed his whole will vnto vs in his holie Scriptures In times paste God opened himselfe to suche as it pleased him to shewe that speciall fauour And howe By visions as the holie Scripture witnesseth So then let vs assure our selues that Eliphas was an excellent man and therefore we must not thinke it strange that God shoulde appeere vnto him in vision by night and that he shoulde knowe that thing whiche the Scripture teacheth vs this daye Then is not the pretending of this matter a false brag But Eliphas doth out of dout in this case misapplye that thing to an euill purpose in the person of Iob whiche had bin reueled vnto him for an other end and vse For we see that God sheweth him that men ought too walke in lowlynesse Behold whervnto this vision which was giueÌ him tendeth that is to wit that men should not stande in their owne conceite nor bee puffte vp in pryde to thinke themselues rightuous or of great woorthinesse but that they should vnderstande that when they come to shewe themselues before God there is nothing but sinne in theÌ by reason whereof they must needes be confounded and therfore must haue an eye to their corruptions and be sorie for the same Eliphas had receiued such maner of doctrine as this which was good But nowe he layeth all the burthen vpon Iob and thinketh himselfe to haue woone his spurs by ouercharging him that had serued God faithfully VVee see then that for the generall case Eliphas boasteth not in vaine that he had bin taught of god But he playeth the yll scholer in this point that he taketh no heede to himselfe but intendeth to oppresse Iob contrarie to the truth Now let vs come to lay forth the whole matter particularly Hee sayeth That a thing was brought too him in secrete and that his eare had hearde a little of it Yea sayth hee in a vision by night that I heard a blast which whisked hither and thither and at the last there was a voyce whiche spake too me in silence True it is that he addeth that there was also an Image and whereas hee sayeth hee knewe not what it was sauing that hee was abashed euen that hee shuddered all his bodie ouer and that the heares of his fleshe stoode staring vp for feare and astonishemente and that he was as in a traunce all this tendeth to shewe that he reporteth no dreames here but that it is the verye testimonie of God whiche muste bee receiued with authoritie And heereby wee see that in all the visions whiche the auncient fathers had God dyd sât certaine tokens to amaze them and too put them in some terrour and feare which serued too authorize his woorde too the ende it should bee receyued the better For we see howe men are not so well inclyned too heare God speake as they ought too bee except hee make them too feele his Maiestie If a man of some greate estate speake vntoo vs it is a wonder too see how wee bee more earnest too hearken vnto him than wee bee too heare or reade the holie Scripture VVherof commeth this but of that we be carnall and beastly Now too remedie such faultinesse it hath pleased God too giue alwayes some tokens of his Maiestie too the intent that his worde might bee receyued and that men should take them to bee of the greater credit and authoritie Also when mention is made of any visions in the holie Scripture it is alwayes sayde that the holie fathers haue bene stricken in some feare and not without cause for so it behoued them too bee prepared to humilitie that they might obey God simply There is yet another reason which is that although wee seeme to be well minded to heare God yet are we not of capacitie to receiue that which hee telleth vs except our fleshe be tamed For there is an inwarde pryde in vs which puffeth vs vp after such a sort that we knowe not what is good conuenient for vs vntill such tyme as God hath stricken vs downe Thus we see wherefore God neuer appeared vntoo men but hee gaue them some feeling of feare namely to the end they should not like too well of themselues nor stand too much vpon their owne reputation nor trust too much to their owne strength Nowe then wee perceiue wherunto the long description that Eliphas maketh here is referred But he sayth it is a secrete matter whereof he had had but small intelligence True it is that at the first blush it may seeme a trifling when he calleth it a secrete that God should at leastwise be as rightuous as men or as hee concludeth in the end that men haue not regarded to be so rightuous as he Euery man confesseth this in woordes and not so muche
make himselfe as valiant as can be and it seemeth that nothing shall be able to daunt vs Let vs rather consider what our feeblenesse is too the end that we may not be puffed vp with vaine presumption but may vnderstande how we be but poore creatures that we cannot well hold out one minute of an houre agaynst the assaults that may be giuen vs on either syde except we flee to our God praying him to strengthen vs Ye see then what we haue to do when wee beholde the example of Iob. Moreouer let vs marke well this woorde when hee sayth That the arrowes of God are in him and that the venim of them hath drunke vp his spirite or that his spirite hath sucked in the venim for eyther of both wayes may be spoken But the principall poynt that we haue too marke here is that Iob doth vs to vnderstande heere that he hath not to deale with men nor that the cace standeth as when we indure some afflictions in the flesh I knowe sayth he that it is God which warreth agaynst me and not onely so but his arrowes also sayth he are in mee they haue stryken mee too the heart and are runne quite through me In the first place Iob sheweth that he is faine too indure battayles as if God himselfe warred agaynst him And what a matter is it when a mortall man who is a thing of nothing should bee forced so farre as too feele that God prepareth and bendeth himselfe agaynst him and yet notwithstanding be able to outstande it Howe should that bee possible Neuerthelesse as I haue sayde alreadie we must needes be brought to that poynt for our owne profite And in good sooth we profite euil vnder Gods scourges if in the meane while wee beate our braynes or reason with men to see from whence the aduersities come vnto vs and linger here still below this is verie yll considered of vs As for example if one that is diseased thinke with himselfe such an inconuenience is light vpon me Lo such a thing is the cause and that hee cannot suffer any affliction whereby God shall giue him occasion too feele his wrath this man is farre from receyuing frute by the chastizementes which God sendeth him I say when wee ceasse not to alledge this or that too hold our selues still to the creatures we profite verie yll Therefore we must mount vp to this step that is that the aduersities come of God and that they come vpon vs bicause of our sinnes and heerewithall let vs vnderstande howe it is as much as if God had shotte his arrowes at vs and wounded vs So then let vs bethinke vs well of this woorde when Iob sayeth that the arrowes of the almightie were let flee agaynst him Yea and hee sayeth expresly that they sticke fast in him and that his spirit is as it were swallowed vp VVhere by hee meeneth that his distresse commeth of the sayde fearing of God according also as hee addeth that the terrours of God are bent agaynste him And for the better vnderstanding of this streyne let vs marke that God dooth oftentimes afflict those that are wylfull and hard hearted But what Their mynde is neuer the more humbled for all that For they beate backe all Gods iudgements as an Anuylde beateth backe the hammer But God woundeth whom he listeth when he meeneth to humble them insomuch that they be stryken quite through yea euen to the bottome of their hart Thus yee see what Iob ment to expresse True it is that somtimes the like shall happen to the reprobates also But when full account is made it is a speciall grace which god bestoweth vpon his own children when he pearceth them so throughout and maketh them too feele his vengeance within their harts in such wise as they are as it were swallowed vp by it and their hartes are consumed by it This will be very hard for vs and we will flee from it if it be possible But thereby God worketh our welfare and it is much better that it should be so thââ that we shoulde be blockish to beate backe all the conceytes which God sendeth vs wheÌ he purposeth to scourge vs for our sinnes and too make vs feele howe it is a terrible thing to haue him agaynst vs Beholde how we must profite our selues by such woundings knowing that god intendeth to humble vs to the ende we should not bee as the scorners who doo nothing but mocke at his iudgements and that hys making of vs too feele them to the quicke is too the ende wee shoulde quake at them Furthermore wee see what neede we haue of such a medicine sith we bee suche dullards as to follow the lustes of our flesh For what are we the better for Gods worde how are wee moued for all the threatnings that are made to vs It seemeth that we would hold our owne agaynst God and spite him by our defiances Beholde the pride which is to be seene commonly in men and we also should be subiect therevnto were it not that God clenzeth vs of it by shewing himself so rough towarde vs as we might feele his arrowes in our harts and that all our courage might be swallowed vp by it And likewise Iob sayth that the terrors of God are directed or leuelled at him And why so For his wordes are as it were swallowed vp or consumed VVhereas hee sayth that the terriblenesse of God was leueled at him he meeneth as I haue sayd alreadie that he hath not men to his enemyes but that it is God himselfe which warreth against him True it is that we may be assaulted at mens handes and yet notwithstanding wee must not ceasse to acknowledge that which is sayde heere that is to wit that God armeth his creatures agaynst vs to the ende to shewe vs his displeasure At a worde on what side soeuer the mischiefe do threaten Iob yea euen that he be wounded he must acknowledge howe it is the hande of God that toucheth and presseth him And this is the cause why he saith the terrours or the terriblenesse Hee knowes well ynough that wheÌ God scourgeth him his intâât is to haue him returne vnto him and that God seeketh nothing but to receyue his seruants too mercie and too deliuer them from the trouble which they indure But in these sorowes which he suffreth he is not able to take hold of the goodnesse which God intendeth to vse towards him And thus ye see what is the cause of our impacience euen for that we are not touched as were requisite to render God his due honour For proofe hereof when we speake of calling vpon God and of desiring him to haue pitie vpon vs we do it but ceremonially vntill we knowe that we are at the last cast and that we be as poore damned soules and forlorne creatures Vntill we knowe this throughly too the quicke it is certaine that oure desiring of God too haue pitie vpon vs shall be but from the
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
likewyse bee tormented so that they shall pay very deere for all their ioyes Lo how the Scripture auoucheth it and it behoueth vs to receyue that which is spoken there and to be throughly resolued of it And when wee haue doone God the honour too giue credite to his worde then will hee make vs to vnderstande that which other men perceyue not namely that in the middes of the greatest aduersitie and heauinesse that can betide vs we haue still cause to laugh that is to say to comfort and cheere our selues bycause we haue an eye to the happie ende which God promiseth notwithstanding that the same can not bee perceyued by our earthly eyes and vnderstanding Neuerthelesse it is certayne that God fauoureth not the wicked And why Bycause that althoughe they haue neuer so muche prosperitie and although they flourish neuer so much to outward appearance yet is all of it turned to their ruine and confusion And contrariwise though the faithfull be scourged and tormented many wayes yet notwithstanding for as muche as they bee vphild by the hande of God ⪠they neuer miscarie and all turneth to their welfare and profit And herein we see that thing accomplished which is conteyned heere To bee short we see what we haue to marke vpon this texte So then let vs learne not to put our trust in this worlde nor in any of the inferiour meanes heere belowe But let vs leane vnto God seeing that hee hath giuen vs our Lorde Iesus Christ to the end that being graffed in him we may drayne such strength and sap from him that although our life bee hidden so as wee bee euen as it were in death we may not ceasse to continue still and to be maynteined in good and sure state wayting till this good God haue deliuered vs out of all worldly miseries and oute of all the troubles which wee bee fayne to suffer heere vntill hee call vs and bring vs into the kingdome of heauen and the glorie which he hath purchased by the precious bloud of our Lord Iesus Christ And nowe let vs fall flat before the presence of oure good God with acknowledgement of our faultes praying him to make vs perceiue them better than wee haue done and that therewithall wee maye haue oure recourse vnto him knowing howe it is he onely that can amend vs and all our euill affections and therefore that it maye please him too drawe vs backe in suche wise that forsaking our selues and all that is in this worlde wee maye laboure for the heauenly life vntill suche time as hauing ouercome all the aduersitie of this present life and beeing come to the ende of all the battels wherewyth wee are assayled we may fully enioy all the victories whiche he giueth vs nowe by the grace of his holye spirite That it may please him to graunt this grace not only to vs but also to all people and nations of the earth c. The .xxxiij. Sermon which is the first vpon the ninth Chapter IOb ansvvered and sayd 2 Of a truth I knovv that man shall not bee iustified to Godvvard 3 If he vvould dispute vvith him he should not ansvvere him one poynt of a thousand 4 He is vvise of hart and mightie in strength And vvho is he that shall set him selfe against him and haue peace 5 Hee remoueth the mountaynes and they feele not vvhen hee ouerthrovveth them in hys vvrath 6 He remoueth the earth out of hir place and the pillers thereof do quake ALthough men bee enforced to confesse that God is righteous and that there is no fault to be founde in him Yet notwithstanding their passions are so outrageous that if any of them be afflicted a man shal heare those that are so smitten not onely grudge againste God but also blaspheme him with full mouthe And yet for all that their torment is neuer the lesse but it seemeth too them that they reuenge them selues after a sorte when they can so rayle against him with whome they haue to doe So muche the more therefore behooueth it vs to bethinke vs of Gods righteousnesse a great whyle aforehand to the ende that when he scourgeth vs we may alwayes abyde in the lowlinesse to knowe him as he is that is to witte that hee is ryghteouse and vnblameable Neuerthelesse the whole matter consisteth not onely in confessing generally that God is ryghteouse for wee haue seene heeretofore how Baldad mainteining the sayd cace that God is rightuous wrested it after an euill fashion in staying vppon thys poynte namely that God punisheth men according too their desert But as wee haue seene alreadie that rule holdeth not continually alike God doth somtimes spare the wicked and beare with them and sometimes hee chastizeth those whome hee loueth and handeleth them much more rigorously than those that are vtterly past amendment Then if wee will deeme that God chastizeth euery man according too his desertes what shall become of it when men couet to maynteine his rightuousnesse by that meanes they take a wrong way Yee see then here is a fault for when men will take vpon them to measure Gods iustice and to say hee punisheth no man but for his sinnes yea and looke in what manner and quantitie euerye one hath offended thereafter muste God paye him home in this worlde then do they not take Gods iustice as they ought to doe In this respecte Iob treateth nowe muche better of the manner of Gods iustice and howe it âs to be knowne than Baldad hath done That is to wit without hauing respecte to one sinne or other but onely taking menne as they bee from their moothers wombe yet notwithstanding the whole worlde muste needes bee condemned afore God and it is apparant that althoughe the afflictions seeme roughe yet notwithstanding God can not be reproued Then let vs marke well that they be two diuers maners of speeche to saye God is rightuous for he punisheth men according to their deserte and too say God is rightuous for how so euer hee handleth men yet must wee alwayes keepe oure mouthes shet and not grudge against him bycause wee can not gaine any thing thereby If wee see a wicked man punished at Gods hand as I haue touched afore then is it Gods meaning that men should knowe the particular iudgement which hee executeth to the ende that men should bee warned by it And the holie Scripture speaketh after the same manner VVee see that God punisheth whoredomes cruelties periuries blasphemies and suche other like thinges Yea verelie eyther vpon mens persons or else vpon countries or vppon some place that shall haue bene giuen too some crime VVhen God layeth his hande vpon suche therein hee sheweth a mirrour to instructe vs according as S. Paule speaketh when hee sayeth that God punisheth the sinners to the intent that euery man shoulde beware For when hee punisheth rebellions against his worde it is to make vs walke in feare VVhen hee punisheth wicked lustes it is to holde vs in awe VVhen hee
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
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
sentence wherein it is sayde Thou wilt she we thy selfe maruellous against mee But Iob passed measure that is certaine hee sheweth heere that he was tempted of an outrageous passion For hee sayth thou wilt shewe thy selfe maruellous whereby he declareth and confesseth that for his owne parte hee was vtterly dismayde and thought it verie straunge that God should scourge him so But wee must beware that hee be not maruellous to vs after that sort True it is that when we perceiue Gods maruellous and secret dealings we may well be so abashed as to say Alas Lord we see our own weaknesse and rudenesse in that we thinke the workes of thy hands to be strange But what for that Thou shalt enlighten vs by little and little vntill wee bee come into thy Sanctuarie VVe haue one foote there alreadie truly we are but at the curtins we see thee but aloofe but the time will come that thou shalt giue vs a more familiar knowledge And therfore let it not greeue vs that God should haue his secretes in such wise which surmount our capacitie But yet doth this amaze vs for a man may alledge and howe so doth not all our welfare and happinesse consist in the knowing of God and of his will Yes verely so farre foorth as is expedient for vs But let vs marke that God hath giuen vs a way to know him which is conuenient and fit for vs He could well giue vs the full and perfect light at this day but he seeth it is not for our profite and therefore he giueth vs but a certaine portion and he applyeth himselfe vnto vs And therefore let it not greeue vs to haue this knowledge of God as yet by measure as it is giuen vs in the scripture and to waite till he haue bereft vs of this mortall body and specially till he haue wholly reformed our myndes that they maye bee no more so wrapped in these worldlinesse and earthlinesse and specially in the sinfulnesse that procedeth of the sinne of Adam And by and by for a finall concluzion Iob declareth wherein God shewed himselfe maruellous againste him that is to wit In ââat he will ⪠renue his stripes and fall to chaunging True it is that the Hebrew word whiche is put for Stripes woundes or plagues signifieth as muche as Records witnesses or witnessings not without cause For the plagues which God sendeth vpon men are as it were witnesses brought forth against them and proofes that God maketh too bring things to knowledge But in this place Iob speaketh of Stripes woundes or plagues whereby he meeneth the chastizements that God had layd vpon him Therefore he saith they were renued in so much that he had newe chastizements layde vpon him This is a thing wel worthy to be noted For although we find Gods working to be straunge to our vnderstanding yet notwithstanding there is nothing that hindreth vs more from the knowledge of Gods rightuousnesse than this temptation doth That I say is the thing wherein men find themselues most hindred True it is that as oft as any man alledgeth any piece of scripture to vs which is not to oure lyking the same greeueth vs and by and by we fall to arguing against god But specially weshewe our stubbornesse when we be smitten and beaten by the hand of God and we can not be brought to confesse that God is rightuous in all his chastizements Behold say I a thing whervnto we can not be made to agree And so yee see why Iob hauing spoken of Gods wonderfull working addeth Thou doublest thy plagues against mee But for as muche as this matter can not bee discoursed at length to daye let vs marke that there is nothing else for vs to doe but to flee vnto God praying him to giue vs such a tast of his word as we may quietly receiue whatsoeuer is conteyned in the same and yet that whensoeuer it shall please him to vse rigour towardes vs he will so moderate his roddes that although he make vs feele the smart of them yet we may not cease to haue recourse vnto him as to our father to the ende he may alwayes receiue vs as his children And nowe let vs kneele downe before the face of our good God with acknowledgement of our sinnes praying him to make vs knowe them in such wise as wee may not anye more bee blinded with hypocrisie or with pryde or with the fonde follies whereof oure heades are full but that being vtterly ashamed we may always haue recourse to the remedie that is giuen vs which is too embrace the redemption that is purchased vs by the death and passion of our Lorde Iesus Christ and that we knowing the same to bee the onely meane whereby wee may bee reconciled vnto God may come to it with assured trust that hee will heare vs And therewithall that it maye please him so to ayde vs with his holie spirite as he may make vs to walke in the feare and obedience of him vntill he shall haue restored vs fully and that there remayne no more sinne and corruption in vs That it may please him to graunt this grace not onely to vs but also too all people and nations of the earth bringing backe all poore ignorant soules from the miserable bondage of error c. The ⪠xlj Sermon which is the fourth vpon the tenth Chapter 18 VVhy haste thou broughte mee out of the vvombe O that I had dyed before any eye had seene mee 19 That I had bin as if I had neuer bin and that I had bene caryed from the vvombe to the gâraue 20 Shal not the portion of my dayes come sone to an end Let him vvithdravve himselfe quickly that I may take my breath agayne 21 Before I go into the countrie of darknesse and into the shadovve of death ⪠from vvhence there is no returning agayne 22 Intoo the darke countrie vvhere there is nothing but darknesse euen thicke darknesse vvhere there is nothing but disorder and vvhen it shoulde shine there is but darkenesse WE must call to mynde what was spoken yesterdaye concerning Gods chaunging of his plagues that is too witte that when God scourgeth men hee hath diuers meanes to doe it and when hee hathe vsed one kind of correction hee hath another alwayes in store Therefore let vs not thinke we be scaped his hand when hee hath deliuered vs from some one trouble but let vs prepare our selues till it please him to shew vs mercie For beholde the only meane to set vs at rest is to stand in Gods fauour Otherwise hee will make vs feele that which is contayned in the song of Moyses namely that he hath diuers sorts of chastizementes in his cofers and storehouses But in the meane whyle wee see that Iob beeing sore pressed desireth God to put him to death out of hande VVee haue seene the same sentence heeretofore And heere hee confirmeth his matter therewith as if hee shoulde say it is not without cause that I wishe
as concerning the secretes that are hid from vs men must learne to vse modestie in them To be short our wisedome must be to herken vnto God and to follow simply that which he sayeth without going any further There are say I two things wherein the true wisedome of men coÌsisteth That is to say To heare God speake and without gainesaying to follow whatsoeuer is conteyned in his woord so as the same may haue authoritie to make vs feare God and too humble our selues vnder him Lo heere a good meane to become wise But lyke as it behoueth vs too obey God and to follow that which he sheweth vs so also must we not desire to know more than is conteined in his word For when men wil needes be wise against God they become starke mad VVe see what befel to our forefather Adam yea eueÌ in the time that he was most pure souÌd being created after the image of God when he was in far more excellent and noble state than men be now adayes for the image of God is so darkned in vs as there is no more light nor almost aught els than darkenesse in vs Adam could not content himselfe with that state but was desirous to haue a higher perfection and whereinto is he falne Into so foule a sinke as we ought henceforth to be ashamed of our state Now I pray you if we climbe still to the saide highnesse wherwith Adam was tempted and the wretchednesse where into we are falne or rather tumbled cannot meeken vs must we not bee punished double Therefore lette vs learne not to couet to know more than God sheweth vs as I haue sayd alreadye Yet notwithstanding let vs not ceasse to searche the secretes that are conteined in the holy Scripture nother let vs do as the Papists do who say that their forbearing to know autht is bicause the doctrine of the holy Scripture cannot be throughly comprehended of all men and bicause men are in great dauÌger to be intangled in many errours and heresies and bycause they see how all the confusednesse of the world springeth of this that men are caried away with a fonde desire of knowledge as they terme it and haue not the modestie to content themselues wyth an ouerwrapped faith of beleeuing simply whatsoeuer is hilde by the holy Church It seemeth at the first blushe that this hath some colour and yet all is but crused blasphemie against god And why for as I haue sayde alreadye although the doctrine that is in the Lawe and the Gospell be so high as our mindes are not able to reache vnto yet hath not God published his Law in vaine neyther is it for naught that he hath coÌmaunded his Gospell to be preched to al creatures yea euen to the ignorantest sorte for he disclozeth himselfe there after so louing and gentle a fashion as there is no man but hee may be familiarly acquaynted with that whiche is shewed there So then let vs not be vnthankfull to our God let vs not accuse him to haue spoken out of the bottome of a bottle For he protesteth by hys Prophet Esay that he calleth vs not to him in vayne and that he hath not spoken in huddermudder but that his voyce soundeth lowd cleere so as it ought to be heard of all men and all of vs ought to receyue it Then sith the cace standeth so let vs hardily study Gods worde let vs apply all our wittes therevnto and our labour shall not be vnprofitable And furthermore let vs vse the sayd sobernesse that I haue spoken of And heere ye may see why S. Paule meening to correct the foolishe and rashe curiositie that is in men ⪠sheweth them whereto they ought to apply themselues that is to wit to knowe throughly what the loue is which God hath shewed vs in our Lord Iesus Christ so as wee neede to do nothing els all our life long than to seeke diligently the sayde grace that is shewed vs in our Lord Iesus Christ as how wee bee rescued from Satanstyrannie and set free from the bondage of sinne and death howe that whereas wee were vtterly damned by nature and wretched and lothely sinners before God wee be now become rightuous before him so ãâ¦ã he receyueth vs and liketh well of vs Howe we be gouerned by his holy spirite to the ende wee should fight against the lustes of our owne fleshe and howe wee bee reserued vnder his hande and protection so that althoughe the Diuell practyze too ouerthrowe vs euery minute of an houre yet wee maye be able to driue him backe bycause we be in the sheepefolde and keeping of the good sheepeherd Jesus Christe who hath promised that he will not suffer any of them to perish whome the father hath put into his hande Therefore let vs get the knowledge of these things and further also how we ought continually to preace vnto God how it is lawfull for vs to call vpon him with open mouthe bycause he hath giuen vs a mediator who maketh vs way vnto him and howe that Iesus Christe beareth worde for vs so as God dothe out of all doubt heare vs when wee praye to him in Christes name If we knowe these things well then is our tyme well bestowed For this cause S. Paule addeth what is oure heygth our depthe and oure bredth and to be short he willeth men to behold howe they maye bee perfectly wyse namely by knowing thorowly the grace that is vttered and wrought vnto them in our Lorde Iesus Christe Heerewithall let vs learne to knowe that we must not indeuer to clymbe so high as to vnderstand what the wisedome of God is in it selfe For it is a deepe gulfe and who is hee that can attayne to it Let vs be sure that all our strength will come shorte of it Therefore men must humble themselues And so lette vs beare in mynde what S. Paule sayeth to vs namely that when we shall haue styed vp aloft aboue the heauens we shall not atteyne to knowe aught else than the fatherly loue of oure God assuring our selues that therein wee shall haue the perfection of all wisdome whiche shall stretch out it selfe high and deepe farre and wyde and on all sides In these wordes S. Paule taunteth these curious heades that are fisking here and there desirous to stye vp aloft and to sinke down low beneath and to search things ouer and ouer and yet in the meane whyle there is nothing but vanitie in them and the nimbler they bee the lesse surenesse and firmenesse is there in them S. Paule therefore checketh men for making their discourses so sondly and therewithall sheweth them that if they were giuen too the holding of that whiche is for their profite they would content themselues with that which is shewed them simply in the Scripture And heere yee see also why Moyses after he had published the lawe sayeth Aske no mo questions saying who is he that shall climbe into heauen who is he that
shall go ouer the sea who is he that shall go downe into the deepe For yee haue the worde in your mouth and in your hearte S. Paule applyeth this saying too the doctrine of the Gospell and not wyth out cause For the lawe is in it selfe very darke and could not haue contented men nor giue them that which was need full for them if God had not sent them to Iesus Christe But now haue we that which the fathers of olde time had but in part For God putteth his worde into our mouth and into our heart not by giuing vs some little taste of it but by filling vs with it to the full if so bee that our owne lustes were not insatiable according as mennes lustes are verie gulfes I meane in all thinges For when wee come once too inquyring and searching beholde what an vnmeasurable gulfe is in vs so that wee coulde finde in our hartes too swallowe vp the whole maiestie of God and to packe vp his glorie all in one little fardell and that hee shoulde reserue nothing to himselfe Seeing then that we bee suche lette vs remember well Sainct Paules saying and let vs apply all our studie that way as long as we liue and lette vs profite more and more in the knowledge of our Lorde Iesus Christ to the intent that when hee hath once graffed vs into his bodie hee may increace his gifts in vs from day to day vntill we bee throughly filled with them Lo what wee haue too marke in this streyne Forthwith it followeth VVho is hee that can let God if hee liste too shet vp If hee liste too let looce If hee listâ too remoue all If hee liste too make a newe order who is hee that can disappoynte his purpose VVho shall sette himselfe agaynste his good pleasure After it hath bene tolde vs that we ought not to bee ouer inquisitiue of Gods wisedome furtherforth than he giueth vs leaue and licence Here the same knowledge is declared too vs namely that it is not lawfull for vs to grudge against his doings as though it were in oure power too restreyne him The reason is for that wee oughte too like well of all that euer God dooth although wee knowe not why hee doth it but that he hide it from vs not that hee is loth to haue vs conceyue the reason of his workes but bicause it behoueth vs to haue him trie our obedience that wee may know what we be If God shoulde giue vs a full declaration of his woorkes heere as now who should bee able to indure our pride what woulde wee thinke our selues to bee For although wee see our wit to bee so weake that wee feele our selues to be wrapped in darkenesse or cloudes and that our vnderstanding will not reach threefoote afore vs yet a man may see how wee ceasse not to auaunce our selues aloft and therefore what woulde become of vs if God should not reyne vs shorte Moreouer what honour yeelde wee to God when wee will comprehende all his dooings It shoulde seeme that we woulde bee hayle fellow well met with him For wee see what pryde is in vs alreadie And therefore it is good that God shoulde trie our obedientnesse too the ende wee may learne to glorifie him in all our dooings yea euen though they bee things to vs vnknowne and though we find them so straunge at the first pushe as they make vs to say by all likelyhood this ought to go otherwise But lette vs say seeing that Gods good pleasure is so it behoueth mee to yeeld thereto VVhen men are once come to suche a discretion then haue they greatly profited Yee see then what the cause is that God sheweth vs not why hee doth this or that Furthermore whereas here is mention made of Remouing shetting vp and letting out it is as muche as if it had bene sayde if God should chaunge and transpose all that euer wee see yet ought not wee to gaynesay it nor presume to stryue with him or to alleadge any thing agaynste him True it is that when wee beholde the order of nature that God hath set alreadie wee ought of right too glorifie him for it as it is And certainely God hath set vs in this worlde as on a greate stage too beholde his woorkes and to confesse that hee is wise rightuous and mightie yea euen after a wonderfull manner For it behoueth men not onely to bee taught too giue him glorie with all reuerence but also too bee throughly rapted aboue all their senses and vnderstaÌding to acknowledge and crie out with Dauid that it is impossible too atteyne too this wisdome of God which appeareth in his workes and that although God should chaunge all the orderlinesse wherein it is his will that wee shoulde beholde him and wherein it is his will too keepe vs occupied at this day yet neuerthelesse it should behoue vs to submit our selues therevnto and to say that hee doth it not without cause If we thinke it straunge then as I sayde afore let vs learne to say yea but who art thou wretched creature I pray you if a man haue gotten great vnderstanding and skill and yet knoweth not himselfe will men say hee is wise I say if a man haue applyed his minde too learning yea and haue practized himselfe in affayres insomuch that hee is able too giue another man good counsell and yet in the meane while is a starke soole and vtterlye witlesse in things that concerne himselfe and which touche his owne persone will not men say that suche a one hath no witte True it is that he hath witte and remembrance for other men but hee hath no discretion for himselfe Euen so is it with those that would restreyn Gods mighty power to their own fancie And why For they thinke themselues able to coÌprehend all and they fayle in the cheefe poynt that is to wit in that they know not theÌselues For he that entreth into himself looketh vpon himself throughly shall find himself to be vtterly vnskilfull and as weake as can be and therfore that he hath great need to walke modestly and humbly before god Ye see then how men are caried away and haue neither reason nor discretion when they go about after that sort to coÌprehend Gods mightie power by their own conceyts So much the more therfore behoueth it vs too marke well this lesson that whether God shet vp or let out or chaunge all we must not therfore ceasse to honour his mightie power after such maner as he sheweth the same vnto vs And that although wee knowe not the reason why he worketh in that wise yet notwithstanding wee muste learne too glorifie him in all poynts saying Lord it is good reason that all things shuld be lawful to thee that thou shouldst vse thy creatures as it pleaseth thee so as thou mightest pul down the heauens and raise vp the earth aloft To be short whensoeuer thou dealest as thou listest with thy creatures
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
hee hath gyuen vnto vs vnto vs I say for he hath squared out his law to bee our meet-yard and not to bee subiect to it himselfe Heerewithall also men must vnderstand that hee is another manner of one than they haue imagined him too bee for they haue not had an eye to the infinite glorie that is in him Therefore let vs beware of this dallying For God sheweth vs that whensoeuer we treate eyther of his worde or of his woorkes wee muste go to it in good earnest And nowe Iob sayth Holde your tongues afore mee I will speake and let befall mee what can Heere Iob sheweth that hee is not like these babblers that skirmishe with Gods worde and with his iudgementes howe bee it aloofe from handestrokes According as yee shall see some haue their tungs well fyled to talke but that shall be but onely to debate of trifling questions farre off from pracize But Iob sheweth himselfe to be none of those And why so You see sayth hee howe I carie my fleshe betweene my teeth as if I were torne all to peeces and that I were fayne to take vp my fleshe and my skinne in my teeth to carie them I haue my soule saythe hee betweene my handes Sith you see mee in such plight thinke not you that I prate like a Popiniay in a Cage No no I am forced to speake from the heart For God examineth mee by holding mee as it were vpon the racke Then muste I needes vtter my affections playnely For as for mee I speake as one that hath experience and God tryeth mee after such a maner as it is well seene I haue no leysure to colour matters and to speake one thing for another Therefore let me speake For ye shall not beare my burthen it is God with whome I haue to deale and it is hee also to whome I haue to answere and so as for youre discourses I leaue them there for so much as they bee worth that is to saye for vtterly vnprofitable and tryfling toyes But as for mee I will speake according too that which God sheweth mee and which hee sheweth mee by effecte Thus yee see breefely what Iob meant to say But let vs marke heere the manner of speeche which hee vseth namely that hee holdeth his fleshe betweene his teethe to carie it For hee was as it were rente all to peeces as if a mannes skinne were torne off and hee wist not what to doe but to take it vp betwixte his teeth Yee see then that Iob telleth in what plyght hee was and thereby hee sheweth himselfe to haue bene in so pitifull cace as hee was no more like a liuing creature VVhereas hee sayth that hee holdeth his soule or his life betweene his handes it is as muche to saye as the same was in vtter hazarde and as it were abandoned and lefte vp to the spoyle And heerein a man may see the doltishnesse of the Papistes in that they haue surmyzed that too holde ones soule betweene his handes signified too haue power too doe good or euill Let men deuize what they list saye they I haue my soule in myne owne handes that is to say I can doe what I thinke good I haue a free state To bee shorte they meant to builde their free will vpon this sentence I haue ray soule betweene my handes But we know that when God threatneth men if hee tell them hee will leaue them in their owne hande it is the sorest scourge that can light vpon them Beholde God thundereth at vs when he sayth hee will leaue vs vp in our owne hand And why For if God hold vs not backe there is no remedie but wee must needes runne headlong intoo destruction Therefore wee see howe the Papistes were besotted when they wrested the Scripture after that fashion But the meaning is verie cleere in this streine where Iob sayth that hee beareth his soule in his hande as if it were alreadie breathed out Oure soule is clozed within oure body as in a Chest and that is the meane too keepe it but if wee had it in our hande it were all one as if it were left at randon Iob then declareth that he is rather deade than aliue and that God handleth him in such wise as he is like a wretched rotten carkasse so as there is no more liuelynesse in him but is become lothly too all men Lo sayeth hee I knowe well I am no more taken to bee of the companie of menne but am esteemed as a deade bodye Heereby as I sayde Iob sheweth that he is not a speculatiue teacher but a true practicioner of the things that he speaketh that is to say of Gods iudgements And vndoubtedly without this experience wee can neyther knowe God nor his hande nor his power nor his iustice nor any thyng else True it is that all men shall not bee tryed as Iob was that is to wit with suche rigoure but yet must we come to the touchstone which will discouer vs to haue nothing but vaine speculations If God doe not sometymes summon vs so as wee maye feele what our sinnes and what endlesse death is and vnderstande that we bee destitute of saluation and shet out from all hope as in respect of our selues wee shall neuer know to treate of God aright I say we shall neuer knowe one iote of him with heartie affection For these trifling pratlers maye well haue store of fayre shewes and they may make their bragges before men but there shall bee no steadinesse in them Are wee then desirous to speake of God earnestly and as becommeth vs It is requisite for vs too haue bene exercysed aforehande and that we haue come too the tryall of it ⪠that is too say that God haue nipped vs to the ende we may knowe both him and our selues Thus yee see in effect what Iob hath meent in this streine And for the rest let vs marke well that when oure Lorde putteth vs to such tryals wee had neede of a greater strength than is in man to the ende we may stand Vpon the hearing of some of Iobs wordes wee woulde condemne him and good cause why But by the waye we must consider well the extremitie that hee was in to the intent we may not thinke it straunge though hee had some temptations that ouermaystred hym Albeeit that in the ende he withstoode all combates yet had he some feeblenesse in the meane while so as hee was in a maner quyte quayled And althoughe his fayth fell not quyte downe yet was it shaken and hee hadde some defaultes which he well felte Then behoued it hym to ouergoe such temptations notwithstanding that they were ryght greeuous too beare and therefore lette vs not thinke straunge of his speeche For what man at this daye can saye as Iob sayde namely that hee is as a poore desperate soule that hee holdeth hys fleshe and hys skinne betweene his teeth and that hee hath his soule in his hand ⪠True it is that Dauid
wont to punishmen he handled not Iob after that fashion Therefore he knew that that which he indured was not a common chastizement and suche a one as a man might bring vnder ordinarie rule but a secret and hidden determination of god Iob knew this and he ought to haue bin pacient In all the things that I haue spoken of he failed not awhit For it is a great matter when we not only perceiue how it is Gods hande that striketh vs feele the strokes of it but also know wherof they proceede Ye see then a thing that is good right profitable And seeing we know that God shall always be found righteouse and that wee may well grudge againste him but we shall neuer further our cace by it but we must needes be euermore condemned See yee not a good lesson if we can learne it and beare it in mind Also the same will serue to humble vs so as wee shall haue our mouth shut to the end we may restreyne and bridle our affections that we stomacke not matters against god And let vs vnderstand that there are secrete iudgements in hym which wee cannot perceiue which thing serueth also too hold vs so much the more in awe that we may not be pro uoked through presumption and malapertnesse to dispute against god Thus then ye see good things But yet therwithall men must haue a stay of themselues when they perceyue that God punisheth them and they know not wherefore I say they must be quietminded and tarrie till God discouer that thing vnto them whiche as yet is concealed In this poynt Iob failed But let vs consider that he was forepossessed with the grief that he indured so greatly as it is not to be wondered at though he were astonished and desired God to handle him at leastwise according to his sinnes and not to persecute him any further For when God bendeth himselfe so against a poore creature and so stretcheth out his arme as it seemeth he will thunder vpon him and when a man hath no respite but is tormented more and more so as hee seeth no ende of his miserie but is as good as ouerwhelmed in that behalfe alas it is no maruell though some wandring wordes scape him and euen so is it with Iob. VVherefore lette vs learne too pray God that when it shall please him to put vs to such incounters he will not suffer vs to quayle ⪠and specially that when our infirmitie sheweth it selfe so as we be at the point to enter into wicked imaginations he will plucke vs backe to himselfe and bring vs againe too such state as we may glorifie him in his incomprehensible iudgement Thus ye see what wee haue too marke in the first place vpon this streyne But now a man myght demaund heere why Iob vseth not singly the worde Sin alone to say Shew me how many sinnes I haue but addeth Iniquities transgressions and misdeedes to what purpose doeth he that It is all one as if hee should saye when God hath examined me throughly in all poyntes he shall finde no cause why to handle me so roughly Not that Iob esteemed himselfe rightuouse as I haue sayd already but he speaketh out of a troubled mind so as he hath no regard of those things but only resteth vpon considering that hee is no suche persone as his freendes had reported him to be that is to witte that God punished hym bycause he was a greater sinner than other men And in thys he hath a good cace but in the meane while hee considereth in not at all as he ought to doo Finally Iob declareth that when God shall haue serched out throughly all the euill that is in him he shall find that the punishmentes which he indureth are not bicause of his misdoings Some there are that in this place haue made a distinction betweene wilfull sinne and sinne of ignorance betweene that which is committed against God and that whiche is committed by ouersight as they terme it But that distinction hath no substance in it Iob as I haue touched already ment rather to set downe the cace in particulars too the full And for the better perceyuing heereof lette vs marke that when God speaketh of his lawe and of hys commaundementes hee vseth diuersitie of termes as Ordinances Statutes Decrees iudgementes and suche other lyke for there are a seuen or eyght wordes that import all one thing And why is that First and formost hys meening is to shewe that if wee walke not rightly wee cannot alledge ignorance VVhy so For he gyueth vs full instruction howe wee ought to lyue Those therefore that goe astray make no reckening of obeying god VVhat is the reason If wee would studie hys word well we could neuer doo amisse for that would guyde vs in all poyntes and all caces Yee see then for the first place wherevntoo this diuersitie of wordes serueth when it is sayde Statutes Ordinances Obseruances Proclamations Decrees Testimonies or VVitnessings Iudgements c. All these serue to shewe that God guideth vs so carefully as wee cannot make one false step if wee follow that whych hee teacheth vs And therefore wee are the more vnexcusable if we do amisse For God hath set many barres in our wayes to hold vs backe hee hath made vs a certaine path hee hath set vs boundes on all sides hee hymselfe guideth vs that we cannot swarue to the right hand nor to the left and with his doctrine he giueth vs admonishmentes confirming the whole too our vse Now then if we take the contrary way men may see it is of purposed malice yea euen as if we were out of our wits Thus ye se how men are made vnexcusable seeing that God hath not commaunded the thing that is good in a word or twayne but hath ratified and stablished it by making Ordinances Statutes and Obseruances euen of purpose that men shoulde bee conuicted of ouerheynous rebellion when they go against all those things And on the contrary part when the same manner is vsed in speaking of sinne It is to the end that men shoulde bee the better touched and vnderstande that they haue not committed a small and light fault but that they haue deserued too bee punished with rigour and that their transgressions are horrible As for example VVhen Dauid in the twoandthirtith Psalme sayeth that the man is blissed whose sinnes God forgiueth whose iniquities are couered whose transgressions are buried and whose misdoings God rememembereth not any more See wherein mannes happinesse consisteth wherefore doeth Dauid speake of Sinnes iniquities and Transgressions Had it not bene ynough to haue sayd in one word Blissed is the man whose sinnes God hath forgiuen But hee ment too expresse the infinite graciouse goodnesse that God sheweth vs when he forgiueth vs our sinnes And why For if he should call vs to a reckening alas there woulde bee none ende and we should not only be found in aââeâage vnto hym in some one parcell but assoone as
ende hee may bee inclined to pitie vs And the holy scripture is full of suche texts where the faithfull say Alas Lorde what is man Behold Dauid sayth Seeing that my life is but a breath that passeth away without returning Lorde wilte not thou haue pitie vpon vs to succoure vs seeing thou perceyuest vs to be so fraile And that God heareth suche requests it appeereth by other texts as by this he remembered that they were but flesh a breath that passeth and returneth not agayne Yee see then ho ãâ¦ã God witnesseth that when hee shewed mercie to the children of Israell and dealt not with them according to theyr deserts it was bycause he sawe they were but flesh and that there was nothing but corruption in them and therefore hee bare with them Seeing then that Gods will is such as to spare vs in consideration of the wretchednesse that is in vs it is certayne that we may and ought to alledge that poynt vnto hym when we intend to obteyne mercie at his hand Therefore let vs marke well that the words which Iob vseth are lawfull for vs and that the same is a good forme of praying vnto God so be it that we go to him with humilitie and say Lord consider what I am for I am as a leafe yea euen as a leafe that is already withered and yet goest thou about to wipe me out and to ouerwhelme me vtterly and who am I I am as stubble that is already dry or as grasse that is already cut downe there is no more life nor substance in me alas my God if thou persecute me moreouer what shall become of me If wee speake after this maner God will accept suche complaints Not when we come to him with suche pride as if he were bound vnto vs but when wee lay oure miseries before him to the end he should succoure vs and remedie them such maner of prayers are heard at his hande And therewithall let vs beware of questioning as Iob doeth VVhy esteemest thou me as thine enimie Iob alledgeth it as an vnseemely thing for god to do as if he had said See Lorde thou art almightie and what am I lesse than nothing And yet commest thou to holde plea againste me whereas I am but a wretched rotten tree and there is nother life nor sap more in me VVilt thou then trie thy strength against me as he sayeth heeretofore so repeteth he his wordes And that is the cause why I sayde that wee must keepe our selues from being so caried away by oure affections For although God be almightie and wee as frayle as may be yet notwithstanding it is not for nought that he entereth into battell against vs If wee thinke that straunge we must shut our eyes that is to say we must not be so ouerwise in our owne vnderstanding as to saye I would fayne knowe the reason why God handleth mee after this sort Let vs keepe our selues from suche presumptuousnesse Yea marie but what is meant by this that God who hath all things in his hande and with his onely looke maketh the mountaynes to melt as waxe agaynste the fire or as snow against the sunne who with his only word caÌ destroy the whole world doth neuerthelesse aduaunce himselfe to fight hand to hand with me I say wyth me that am a wretched creature VVhat meeneth that VVell may we argue on that sort but God will make the conclusion to confound vs Then let vs not be ouerwise as I sayd but let vs take Gods scourging of vs for good how great or how strong so euer he be and how dreadfull so euer his maiestie bee towards vs let vs not ceasse too yeeld him the glory assuring ourselues that hee is righteouse and that hee doth all-things according too reason though hee bend himselfe againste vs and make countenance as though hee would ouerwhelme vs But in very deede there is good cause why God should shew himselfe our enimie yea euen though we be vnable to withstande him that he despise vs For inasmuch as we be so proude as wee will not stoupe vnder him and will always seeme rightuouse he must needes shew vs our lesson yea and he must shew vs it by force for by our good will we will not yeeld our selues giltie and therefore God compelleth vs by scourging vs according to our deserts And is not thys a iust cause why God should shewe himselfe our enimie Againe put the cace that God mind not to scourge vs for our sinnes yet if he shew himselfe to bee our enimie and be against vs it is to the end wee should fight againste the temptation of desirousnesse to know why we be so condemned which is a very great and combersome temptation Gods meening therefore is to see whither wee wyll abide firme and stedfast in his seruice notwithstanding that he seeme to be our enimie And seeing that his drift is such why should we not beare it paciently Ye see then how we ought to be restreyned from pleading notwithstanding that God shewe himselfe our enimie and that there be no power nor abilitie in vs to resist him For hee hath iust reason to do so though we bee not priuie too it and againe he sheweth vs it partly wherefore wee oughte to bee contented with the smallest tast that hee giueth vs Heerewithall we must take warning by these two similitudes what we be namely to the end wee may learne too walke warely and also know how great neede we haue to be hild vp and mainteyned by Gods hand and to be streÌgthened by his goodnesse VVhat is a man when God leaueth him in his naturall state No doubt but hee thynkes himselfe a iolly fellow For we see how men are sotted in ouerweening and beare themselues in hand that by theyr owne wisdome strength and all that they haue besides they be able to moue mountaynes and woorke wonders But what sayeth the scripture of them Beholde a broken leafe behold a withered herb behold drye stubble That is to say we be without freshnesse without substantialnesse and worsse than nothing and whatsoeuer glory we weene we haue it is but a blast Seeing then that God setteth such mirrours afore vs let vs looke vppon oure owne feeblenesse and learne to humble our selues and to rid and strip ourselues naked from all ouerweening For what do men wheÌ they challenge any thing to themselues but deceiue themselues as it were wittingly and willingly Lo howe God commeth foorth and telleth vs he will not haue vs so beguiled with fond and foolish opinions And therfore he telleth vs we be no better than grasse cut downe which withereth out of hand so as we be without lyfe and destitute of all strength and grace Thus much concerning this poynt Now Iob addeth That God holdeth him locked vp as in a payre of stockes and therewithall he sayeth also that God wryteth bitternesse against hym and maketh hym to possesse all the sinnes of his youth thou lockest mee in
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
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
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
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
good whereas otherwise we shoulde take a beastly libertie which woulde draw vs to euill And againe God which giueth vs wisedome and discretion knoweth verye well what is good for vs and what is necessarie to staye vs to the ende that none of vs shoulde wander in his owne foolish fantasies but follow Gods plaine will whiche is the rule of all rightuousnesse and equitie So then will wee walke as it becommethâvâ Let vs beginne at this end that is to say let vs draw neere vnto our god How shall we draw neere vnto him First let vs knowe that there is nothing hid from him that all things muste come to accompt before him and that hee muste be the iudge euen of our thoughtes also and thus much concerning the first Furthermore let vs know that God will iudge vs by his worde and that is not without a cause named a sharpe swoorde with two edges and that it muste examine the moste secrete thoughtes and that there is no maree within the bones nor any thing so secrete that shall not be examined by his worde Therfore when wee knowe this it will bee a meanes too make vs draw nere vnto God that we may alwayes haue him before our eyes and attempte nothing but vnder his obedience So then following that whiche is heere conteyned whereas they whiche like to bee ignorant in the wayes of God and shut their eyes at the light do thrust God from them as much as they can possibly let vs seeke to knowe theÌ And hereby we be taught howe we ought to esteeme the worde of god For our cheefest felicitie is that God draw neere vnto vs and we vnto him And how shall this be done and by what meanes It is done when hee on his parte commeth downe to vs deliuereth his worde vnto vs ⪠and doeth testifie vnto vs that hee will dwell amongst vs and when we receiue this worde it is as much as if we receiued God and did him homage to the ende that hee might raigne ouer vs Forasmuch then as God is present with vs by the meanes of his worde we see that there can no greater misfortune happeÌ vnto vs thaÌ when God suffreth vs to waÌder in our own faÌtasies without his guiding wheÌ we haue not the doctrine of saluatioÌ by the which he draweth vs vnto him And contrariwise the greatest most inestimable treasure that we haue is that god gouer neth vs that we be taught his wil that we haue a certaine testimony that he will receiue vs vnto himself as his people But this the world knoweth not therfore so much the more is this place wel to be noted of vs Furthermore let vs knowe that all they which are stubborne cannot bow their necks vnder Gods yoake do as much as thrust him farre from them Truth it is that they thinke themselues greatly iniured when men call theÌ mortall enimies to God say that they seeke nothing else but to thrust him out of all authoritie that they myghte more easilye treade him vnder foote Oh say they we meane no such thing yea but will they make the holy Ghostea lyar who hath playnely taught that all they whiche will not submit themselues to the doctrine of saluation fight against God to the vttermost of their power would banish him out of the world and cannot abide that he should raigne and enioy his authoritie you see what the holy Ghost sayeth of them Forasmuch then as the cace standeth so if we will not be guiltie of suche a sacrilege let vs learne to humble our selues and whensoeuer God sendeth his woorde amongst vs let vs tremble at it thereby declare that we seeke nothing else but to be preseÌt with our god alwayes to beholde him and to walke as they that know very wel that we must make an accompt of our whole life before him and that we can not escape his hands And moreouer let vs long for the presence of god For it is not ynoughe that we haue our eyes vpon God but we must desire to be alwaies in his sight vnder his guiding for sometime the most wicked will haue an eye vnto God but it shal be as the galey slaues doo who fall to rowing when they see themselues faste chayned and surelye beaten then they must needes do it but it is of force and constraint So the wicked when God speaketh do knowe that he is present there but if it lay in them they would destroy his Godheade which is against them they would also thrust God out of his kingdome or els they would flee from him as the holie Scripture reporteth of them that they shall say vnto the mountaines Couer vs You see how the wicked doo alwayes flee from the presence of God bycause it is terrible vnto them Nowe on our behalf as I haue sayde we must not onely knowe that he is neere vnto vs but we muste desire alwayes to be in his presence knowing that our state and condition is miserable when God doth not behold vs VVhether can we go but into destruction wheÌ God is not our safegarde For if wee thinke to saue oure selues where is our assuraÌce what guides are we So then let vs learne to pray vnto our God that he neuer depart from vs whatsoeuer happen And that we may so do let vs pray him to make vs feele and taste the infinite goodnesse which is in him that through his inlightening of vs by his worde wee may knowe that hee is the iudge of the whole world and that wee muste render an accompt before him not only of all our doings as we haue saide but also of all our thoughtes Truth it is that by this only we cannot be drawen vnto him with our good willes VVhat must we do then we muste acknowledge him to bee our father as in dede he sheweth himselse so VVheÌ we know him so good and pitifull it is certaine that we will seeke boldely to come neere vnto him and when we become thither he wil desire nothing els but to coÌtinue there eueÌ to the end by no meanes in the world to swarue from him Thus much we haue to note out of this place namely that not only we should haue God before our eyes but that also we shoulde desire him to looke vpon vs and to guide vs Now after that Iob hath here shewed forth such blasphemie of the wicked and despizers of God hee addeth moreouer that they say what is the almightie that we should serue him and what profit shall wee get by praying vnto him Here Iob setteth out the pride that is in all the faithlesse wicked men And it is a place worthy to be noted for the holy scripture sheweth that the principal vice that is in all the wicked is this pride as contrariwise humilitie is the chiefest vertue that is in the faithful And why For if we haue this humilitie besides that thereby wee learne to be displeased with
our selues yea wholly to coÌdemne our selues and to spoile our selues of all opinioÌ of vertue and to come vnto our God to seeke our whole felicitie in him besides this I say we shall knowe that it behoueth vs to be subiects vnto him that hath all rule ouer vs You see then how humilitie is the mother roote of all vertues On the contrarie parte when pride beareth rule in men they must needs in their whole life be frowad wicked Nowe this pryde is heere attributed to the faythlesse For first of all they conceiue maruelously of themselues they truste in their owne wisedome And wee see that they can neuer come to an end bicause they are so puffed vp with presumptioÌ For they will be wise yea in despite of God they thinke they shoulde abace themselues to much if they shoulde forsake their owne iudgement for to harken to that which is set forth vnto them in the name of god And farther haue they such confidence in their wisedom Then will they giue themselues the bridle in all theyr delights pleasures and if they be reproued therfore they thinke they are greatly iniured Ye see theÌ that the faythlesse are alwaies drowned in prefumptioÌ for this cause the prophet Habacuk fetteth this hautinesse against faith signifiying therby that faith alwaies leadeth men to a true humilitie and obedience and contrariwise that a faythlesse man must needes alwaies exalt lift vp himselfe against God for it is impossible for him to do otherwise And therfore it is not without cause that Iob heere speaking of the wicked armeth theÌ with such pride that they think they should not submit theÌselues to God but say who is the Almightie that wee shoulde serue him Truth it is they will not vtter such words with their mouthe except God discouer them as sometimes it happeneth that the hypocrites spew out horrible things And then who is the cause therof it is God that constraineth them For they would gladly hide themselues to the end that their filthinesse might not be knowen in the worlde but God will not suffer it according to that which is said that they who when they knowe God did not glorifie him as God are deliuered vnto a reprobate minde so as they are gyuen too all wickednesse and get themselues an euill name through their owne follie God then will sometime suffer the wicked to speake as is here sayde of them but although they holde theyr peace and make goodly protestations that they will serue God yet in their heart they beare such spite against God that they wish hee had none authoritie ouer them saying in themselues what is the Almightie that wee shoulde serue him As for example the worste men that can bee chosen will say at the firste that there is one God and that it is meere he should be honored of vs Yea in generall termes they will in deede confesse so much but wheÌ they come to the clozing as they say and that a man goeth about to rule them and sayeth vnto them what hath not God declared his wil vnto vs in what sorte he will haue vs to walke ⪠then you shall see they will not heare on that side If a man woulde pull a couetous person from his couetousnesse or reprooue an ambitious man of his vice or a whoremonger drunkard or blasphemer of theyr faultes by and by they kycke agaynst God for they woulde fayne haue full libertie to doo euill And although they doe not vtter these wordes with their mouth what is the Almightie yet do they swell like toades and will not yeelde themselues to be subiect vnto god Here then we see that Iob accuseth not onely them which with open mouth haue vttered this blasphemie whereof hee speaketh but also all those that are so swollen in theÌselues as they say and are filled with such arrogancie that they will not humbly submit themselues to God nor acknowledge it meete that hee shoulde haue soueraintie ouer them To be short ⪠if we will not be condemned with these men wee muste compare God with our selues that is forasmuche as he is our creatour wee must acknowledge that hee ought to haue the whole dominion and all things ought to be subiect vnto him And thus much more for an Item that seeing he hath redeemed vs by the deathe and passion of his onely begotten Sonne hee hath well deserued too haue all souerayntie ouer vs And nowe that hee hath purchased vs so dearly we must no more be addicted to our selues but be wholly dedicated to his seruice Furthermore for as muche as he is our father wee muste bee his children And for this cause also hee sayeth by his Prophete Malachie if I bee your Lorde where is the feare if I be your father where is the loue and the honor that you owe vnto mee By this God declareth that we can not be truely his subiects vntill wee acknowledge the right that hee hath ouer vs and gyue him all his titles and dignities Hee is our Mayster and Lord we must then giue him all reuerence and seeing that we acknowledge him to bee our father it is very meete that we shoulde honour him yea with a true loue For a childe if he be not such a wicked monster as euery man abhorreth and detesteth wyll honour his father whiche it is certaine he can not do vnlesse hee loue him You see then how we muste looke vnto god And when wee bee so come to our selues alas poore creatures that wee bee what is there in man whereof hee may glorie There is nothing in him but cursednesse And yet for all that how hath God honored vs Hee hath created vs after his owne image likenesse and although this image be blotted out in vs by the sinne of Adam and wee bring nothing from our mothers wombe but the curse yet had God created vs after his owne image And this is one very great and excellent honor And beside that hee hath vouchsafed to redeeme vs by the bloude of his onely begotten Sonne Iesus Christ whome hee woulde not spare And moreouer he hath called vs to be of his housholde and not only to his seruice but as his owne children and heyres VVhen wee shall then haue made these comparisons if we had harts of yron and steele should they not I pray you be softened Yf we should swell with arrogancie so that we should burst withall ought not all this poyson to be purged and we with true humilitie come to the obedience of God And for this cause when hee intendeth to make vs willing to obey his commaundementes and to acknowledge the auctoritie that he hath ouer vs hee vseth this preface in his lawe I am the Eternall thy god VVhen he sayeth I am the Eternall he bringeth vs backe to our creation to shewe vs what we are I haue fashioned you sayeth he of nothing as I haue created this worlde and you are but a parte thereof You muste
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
vs that the wicked shall alwayes remayne in their state and condition and that God hath so established them here that they shall neuer bee moued and they also be puffed vp with this pryde as it is said in the Psalme there shall neuer any harme come neare them let vs not ceasse to comprehend this iudgement of God as it is here declared that is to say sodaine and that hee shall not neede to order things long before for God is aboue al this common order of nature so that he can worke after a fashion that is new and strange to vs Nowe Iob addeth herewithall that God not only punisheth the wicked in their owne persons but also extendeth his chastizements and punishmentes euen vnto their children and that the wicked shall in their life time know that there is nothing but vanitie in their state yea and will they nill they perceyue that they stande vppon an vnsure grounde before that God haue cast them downe It is true that they cease not from their pryde for all that but howe so euer it bee God vrgeth them so farre that they perceyue they can not alwayes continue so This is the summe of that which Iob meant to intreate of heere Now we haue to note first when he speaketh of the children that it is according too the common doctrine of the holie Scripture that is to say that God blisseth not onley the faythfull themselues but also continueth his fauour vpon their children Thus you see that God beareth vs such loue as he is not content nor thinketh it ynough to haue a care of our saluation and to giue vs that which he knoweth to bee meete and profitable for vs but also hee embraceth our children and sheweth himselfe a father to them likewise VVe see then howe the goodnesse of God is described vntoo vs in the holie Scripture that is that when he hath receyued vs vnto him and testified vnto vs that we are vnder his hand and protection he sheweth also the same fauoure vnto our children for our sakes Seeing it is so wee haue good cause to repose our selues on him for wee must conclude that if for our sake hee continueth his fauoure towardes them that succeede vs by a more strong reason wee shall alwayes finde him a mercyfull father Ought we then to mistrust him and his goodnesse seeing that he is so fauorable as to haue a care ouer them also that come of vs Nowe on the contrarie part it is sayde that God curseth the race of the wicked And howe for they are destitute of the guyding of the holie Ghost so that all must go to naught and heerein we haue none occasion to murmure and grudge againste God as there are some that wil thinke it very strange VVhat say they is it possible that God should punishe the children for the fathers sake is it not sayde that hee that sinneth shall beare his owne iniquitie and that the Sonne shall not be punished for the fathers sake yes truely and that in such sorte as the sonne hathe no cause to complayne as though he were rightuous and that God notwithstanding that the punishment is due vnto his father causeth it to fall vpon him who is innocent and guiltlesse for that can not happen But when it is sayde that God will requite the iniquitie of the fathers into the bosome of the Sonnes it is not for that he doth them any wrong but it is for that he leaueth the wicked there Nowe when wee are forsaken of God what can wee doe but mischiefe Thus we see then that God sheweth not suche fauour to the wicked as too giue them his holie spirite and so the Diuell must needes raigne ouer them and stirre them vp too prouoke the wrathe of God more and more and too hasten their own destruction The childreÌ then are wrapped vp togither with their fathers for when a house is cursed of god the same is in the possession and thraldom of Satan and the spirit of God ruleth not there Therfore the children are so punished for their fathers as it is a iust iudgement vpon themselues also they can not say we are giltlesse for they are found faultie before God as well as their fathers And on the contrarie parte when the children of the faythfull continue folowing the steps of their fathers then the blissing of God appeereth so that menne haue not wherefore to glorie in themselues the children will not say this heritage appertayneth vnto vs God causeth vs too prosper bycause our fathers were worthie to haue suche a succession No but the whole must bee attributed to the onely free goodnesse of God who worketh beeing not bounden vntoo men neyther owing them anye thing but bycause it so pleaseth hym This is it theÌ that we haue to learne when it is sayd that although God punishe not the wicked at the first yet he will addresse himselfe to their children that is to say hee will reserue punishment for them And this is to prosecute this matter that wee must not giue iudgement vpon the prouidence of God by that which maye bee seene in this world but must quiet our mynds and stay our iudgement vntill God shewe that his time is come It becommeth not vs then to appoynt the times Men are froward when they make suche haste But you see that God hath a peculiar fashion in his dooings whiche is sometimes straunge vnto vs but yet must we humble our minds and say Lorde we will like well of it what so euer thou shalt do although it bee not agreeing to our fantasie This is it then that we haue to note vpon this worde to hide or reserue when it is sayd that God reserueth for the children of the wicked the punishment that he hath executed vpon their fathers True it is that this can not enter intoo all mens heads neyther is it a common doctrine And this is the cause wherefore I sayde that we must herevnto apply our whole studie for menne of their owne nature are so hastie and impacient that they woulde haue God too set before their eyes what he mindeth to do neither can we giue place to his prouidence excepte hee make his hande verie manifest And on the contrarie part vpon what condition are wee placed in this worlde Is it not that wee shoulde bee in continuall combates knowing that in this worlde wee must bee tossed and turmoyled this way and that waye and so let vs exercise our selues in these reseruations that are heere mencioned VVhen wee see the wicked so triumphe that it seemeth that God hath giuen them a priuiledge aboue all other men well let vs waite still And why for heere is mention made of reseruing or of hyding VVee see not yet what is meant by it and therfore let vs take heed that we iudge not of things vnknowne for so might we be reproued of rashnesse But when shall we see when it shall please God to open our eyes and too
obserued in the meane season none accompt to bee made of that whiche god ordeyneth This is the matter whereaboutes we striue Now although we know that all is but abuse and superstition when men walke after their owne will yet notwithstanding men can not bee stayed but they will go on still beyond all measure And we see how hard a thing it is to stay meÌ with this bridle of bowing their neckes downe in all caces too receyue the yoake that God will lay vpon them ⪠Yea and when we haue cast off the tirannie of the Pope we cannot quietly yeeld our selues obedient vnto God without gainsaying ⪠but if any thing seeme to bee hard and troublesome wee kicke agaynst it And what is it that maketh vs so bolde but bycause there is suche a wilfull loftinesse and presumption in the mindes of men as they cannot content themselues with the simple lawe of God we see then how needfull it is for vs to be oftentimes put in remembrance of this point to wete that we must hearkeÌ what God speaketh vnto vs And hereby we be put in mind that wee be like wretched beasts that there is neither wisedom nor discretion in vs that we can neuer knowe the right way till God reache out his hand vnto vs and shew vs which way we should walke Thus muche for one poynt Furthermore it is also declared vnto vs that we shall still bee caried away with our euil affections till wee haue learned and inured our selues too obey God without any gainsaying or replie For so long as wee reserue any libertie to our selues it cannot bee chosen but wee muste striue and swel and rankle against the doctrine of God if it presse vs too muche that is to witte beyond our capacitie VVhat must we do then let vs lay from vs all striuing and all the fayre reasons that we can inuent for the defence of our fancies and wicked lustes and let vs become as meeke as lambes and suffer God to handle vs as he list so sone as he shal giue vs a token too come vntoo him Finally it is shewed vs that we must not be like shaking reedes to suffer our selues to be led this way that way according as the Papists will in deede confesse that we must follow that whiche God coÌmaundeth but they mixte therewithall their owne foolishe toyes yea and a worse thing than that they so esteeme of mens inuentions as the holy Scripture is despised thereby and they make such a coÌfused mixture of al things as a man caÌnot tell who should preuayle God or meÌ But here as I haue touched the holy Ghost maketh a distinction betweene God and his creatures signifiyng that wee shall neuer be well gouerned nor haue any right reformation in our liues vnlesse God aboue reigne ouer vs and become our teacher master and that we know that the whole perfectioÌ of our life coÌsisteth in this simple obeying of him Thus much coÌcerning this saying we must also beare wel in remeÌbrance that which Eliphas addeth coÌcerning the settling of gods lawe in our hearts for as I haue already touched it is no seruice of God to make but fayr shews Men may well iustifie vs wheÌ they see nothing in vs that they can reproue And why so bicause they caÌnot behold the secrete affectioÌs for it is peculiar vnto God to search mens harts But although men deeme vs to be as Angels yet if our hart bee not right and pure and settled in that vprightnesse and soundnesse whereof the Scripture speaketh so much all the rest shall vanish away like smoake And so if we will leade a holy life wee muste not begin at the feete nor yet at the haÌds to say I will refrayne my self from doing euill in such sort as I will not be found blame worthy but euery of vs must enter into himself know that all our euill appetites are rebellious against God and that he caÌnot raigne ouer vs vntil suche time as the same be quite put away Then let vs see to it that we purge our hearts to the end that we may walke souÌdly before God if we inteÌd to bring forth good fruits al our life loÌg let vs looke to it that there be first a good roote And this is it that is ment wheÌ it is sayd if you liue by the spirit walke also according to the spirite Here is set downe life afterward workes VVe must first liue by the spirit of God that is to say the spirite of God must dwell in vs to beate downe all that is contrarie to the worde of God and his rightuousnesse And afterward the same must appeare in our whole conuersatioÌ life that men may know what trees we be by bringing forth such fruit For this cause also it is sayd that the worde of God hath the propertie of a sharpe two edged sword to examine trie euen to the maree so as there may be nother thoughts nor affections in men but the same should bee wholly discouered And also in an other place it is sayd That they which profite in the woorde of God ought to be reproued in themselues that is to say they must appeare as it were before God present themselues before his heauenly seate and there discouer their offences which before were hidde for this cause haue I specially declared that to profite well in the schoole of God wee must take his woorde in our hearts Now it followeth by and by if thou returne vnto the Almighty thou shalt be buylt and shalt driue away iniquitie far from thy Tent. And afterward Thou shalt lay golde vpon the dust and thou shalt haue such store of the gold of Ophir as there be pebble stones in a riuer Here Eliphas the better to stirre vp Iob sheweth him what profit shal come vnto him when he shall be so conuerted vnto god Now wee must alwaies leaue the person of Iob bicause these things are euill applied vntoo him But yet the doctrine ceaseth not to be good for vs and meete for our saluation accordingly as we see that God vseth the like stile wheÌ he exhorteth vs to repeÌtance that is to wit he doth not simply commaunde vs that which we should do but he addeth a promisse to the intent to incourage vs the better vnto it And in deede if we should heare but onely our dutie not be certified of Gods good will toward vs it would be a meane too stay vs and hinder vs so as wee should haue no zeale nor affectioÌ to draw neere vnto god VVhen â man is in doubte and knoweth not whether he shall doo himselfe good or no by coÌming vnto God hee becoÌmeth carelesse Therfore that we may be willing to returne into the right way wee must be assured that God doth wayte vpon vs and is ready to receyue vs yea and doth already reach out his hand vnto vs If we haue not this assurance in our selues wee can
same shall prouoke Gods wrath more and more Thus ye see what we haue to beare in remembrance Furthermore in going through with this sentence let vs learne to knowe what the true seruing of God is for Iob sheweth vs here howe to do it VVhereat then must we begin when wee intende to giue and dedicate our selues wholly too the obeying of God At the keeping of the way whiche hee sheweth vs Men must not frame themselues newe deuotions at their owne pleasure after the manner of the worlde whiche is too much giuen therevnto VVhen men bee most deuout and would faine worke wonders where at make they their enterance At the following of that which seemeth good to their owne liking Yea as who would say that God had no soueraintie ouer vs or as though the cheefe poynt of his seruice were not obedience Then if any man will serue God aright let him shut all his owne imaginations out of the doores and not behaue himselfe after his owne liking and wit but let him submit himselfe to Gods worde and followe that which is set downe heere namely I haue set my foote and walked in Gods path I haue not turned aside I haue not in any wise stepped out of his wayes Had this rule bin well hilde and kept wee shoulde not haue so great controuersies nowe adayes with the Papists aboute the seruing of God aright For what is it that is called Gods seruice in the papacie It is the inuentions of theyr owne braynes whereof God neuer spake one woorde VVhat is it that they call deuotion Euery mans owne liking Assoone as a man hath a mind to any thing by and by he beares himselfe in hand that God is asmuch delighted with it as himself is and there is no man but hee vndertaketh some thing or other Behold the ouerboldnesse that hath alwayes reigned in the world which is that men will needs be maisters and make lawes at their own pleasure and God must bee saine too accept whatsoeuer they haue forged after that maner But contrary wise the holy ghost telleth vs that we must not lift vp one foote too go foreward but onely in the way which God sheweth vs It behoueth vs to refrayne our selues in that cace for he that will needes raunge abrode and make his friskes and outleapes to stray here and there may well breake his leggs and his necke but hee shall neuer do himselse any good that is to say wee shall neuer go forewarde but rather euer backwarde when wee bee so desirous to gad after our owne fancie Then let vs learne that the fashion to liue well and rightly and which God alloweth is too set our feete in the way not whiche wee our selues haue made but whiche hee hath shewed vs by his woorde And not without cause dooth Iob adde further that hee had not retyred or turned backe For heereby he sheweth that men are tempted continually with a tickling lust to start out of the right way according as in verie deede we see that God cannot holde vs vnder his obeysance but by force and euen he that is most desirous to walke in such singlenesse as he would neither put to nor take away froÌ gods word shall notwithstanding not misse too feele prickings in himselfe and to be tickeled to steppe out of the way And specially if wee see any man take such libertie so as wee can say beholde such a man doth such a thing then wee bee moued at it and the sight of such examples maketh vs too desyrous to turne out of the way To bee short wee bee easily caried away from obeying God by any maner of meanes bycause our wittes are curious and fantasticall and also bycause wee see things euerye where that drawe vs vnto euill And therefore let vs take heede that we may be able to protest truely with Iob that wee haue not swarued from the waye that God hath shewed vs Now that wee may so do it behoueth vs to herken well too the things that God telleth vs in his lawe For men woulde still beare themselues in hand that God alloweth of their doings and that they be still in a good way if it were not for the declaration that Iob addeth which is That bee gaue himselfe wholly too heare the commaundement of Gods owne lippes VVherefore speaketh hee of the commaundement of Gods lippes It shoulde seeme that that is more than needeth No it is to shew that mans life shall alwayes be vnruly and disordered if it bee not framed by the law of God and all his thoughtes and deedes so directed by it as hee presume not to swarue any whit at all from it be it neuer so little And this serueth to shew vs the vse of Gods woorde and the profite that wee reape thereof The vse then of Gods worde is to hold vs in the right way bycause that if we should looke for newe inspirations from heauen Satan being transformed as hee is might put many illusions in our heades but God hath cut off the occasion of his guilefulnesse by giuing vs the holy Scripture and therevnto will he haue vs to holde our selues Therefore let vs beware that wee vse the benefite which God offereth vs Nowe therewithall is matched a profitablenesse for is there any thing more to bee desired than for a man to be sure that he shall not misse If we walke in doubtfulnesse as the poore Papists do and as all they do which are led by their owne imagination I say if we bee in doubt whether God will accept our doings or no what a thing were it But when we be throughly assured that the way which hee sheweth vs is infallible so as we may well walke in it and the more we go forwarde in it the neerer wee come to him and to the poynt of our saluation such certaintie is an inestimable treasure So then let vs not bereeue oure selues of the grace that God offereth vs as we see the world do which is so malicious and froward that it had much leuer to giue it selfe too it owne fantasticall deuises that is to followe the vnfallible truth which cannot lie vntoo vs Lo what wee haue too marke in this Text where Iob speaketh of the commaundement of Gods lips too shewe vs that God in ordeyning his word which is preached by the mouthes of men intended too haue vs to rest therevpon too the ende wee shoulde not seeke vaine gazings heere and there Now he addeth that hee did setmore store by Gods worde than by his owne liuing or maner of dealing The Hebrue worde which he vseth heere signifieth properly an Ordinance or Decree And truely about a three verses after where hee will saye that God hath decreed of him or had an eye to him hee vseth the same woorde that is set downe heere Yee see then that the proper signification of the worde is Decree Determination Ordinance or common maner of doing And agayne sometymes by a similitude it is taken for a
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
world withoute redresse or prouiding for it by god And this serueth to proue that Gods iudgernentes are not alwayes visible nor apparant at the first brunt and that menne ought too holde themselues quiet till our Lord stretch out his hande bycause hee knoweth the fit time too doo it and it is not for vs too appoint it Nowe then Iob alledgeth that the worlde is so full of Rakehelles that the poore go naked and suche as haue gleaned haue not a bit of bread to eate but men snatch away euen that litle from them which they had gleaned of the rich mens leanings VVhereby he signifieth that such as haue wherewith do abuse their credite and riches too consume the poore vtterly And that is too outrageous a thing and yet for all that God prouideth not for it notwithstanding that hee be the iudge of the world Thys might trouble vs at the first sight according as we see that many surmize God to be asleepe when he worketh not after their lyking But it behoueth vs to be fully perswaded of that and to haue foreseene it long afore to the ende we bee not troubled and offended at it when it is come to passe For it hath euer beene so and yet God hath not ceassed too bee the iudge of the worlde Howbeeit the times seeme too bee hidden bycause we see not hys day out of hande True it is that he knoweth all things and yet for all that he hydeth himselfe that is to say hee sheweth not hymselfe willing to haue care to succour suche as are afflicted for he tryeth theyr pacience for a time After Iob hath sayd so he addeth that suche as haue taken paynes yea and haue gotten wherewith to releeue themselues cannot inioy their owne goodes The man sayeth hee that bath pressed out the Oyle within his walles the man that bathe troden out the wine shall not ceasse too bee athirst True it is that oftentymes this happeneth through Gods iust punishment according also as we see howe it is threatned in the lawe Thou shalt plant trees and not eate of theyr frute Thou shalt till the earth and sowe corne and not reape the haruest Thou shalte dresse the vines and not drinke of the wine VVhen our Lorde speaketh after this manner it is not bycause he meeneth to leaue things out of order in the worlde but contrariwise hee threatneth to punish those that haue not vsed his benefites well But yet for all this wee on our side cannot alwayes see wyth our eyes why God dissembleth the matter VVhen some pill and poll and othersome are spoyled of theyr substance wee cannot see the reason of it For God also intendeth to humble vs that wee might honour him and confesse him to bee rightuous And verely we be as it were so dazeled as we cannot discerne what he intendeth And so ye see whereat Iob amed as if hee shoulde say VVee see those dye for hunger and thirst whiche haue laboured sore and in the meane whyle other men robbe them of theyr goodes It were easie for God too redresse it but hee dooth not Therefore wee must conclude that God woorketh not after suche manner as is knowne vntoo vs and is within the compasse of oure vnderstanding but hathe a woonderfull purpose whych passeth all mans reache so as wee bee as it were blynded at it And wee must not go about to measure all Gods dooings by our reason for then shoulde we enter into a bottomlesse deepe But wee muste pray him to graunt vs the grace too content our selues with that which he sheweth vs and wee must haue the sobernesse and modestie to walke in ignorance till hee discouer things fully too vs For it behoueth vs too keepe our selues within our owne tedder for if we play the looâe Coltes there will bee neyther way nor path for vs Thus then Iobs intent is to shewe vs that Gods iudgements are not ruled by mans discretion but are secret and hidden from vs For that cause hee addeth that men crye from out of the Citie and that the soule of the wounded namely of them that are dying do lament aud that God putteth no stoppe or that God doth not any vnreasonable thyng for this later part may be taken two wayes Truely some expounde it That God receyueth not their prayer And the two Hebrewe wordes namely that which signifieth stop let hinderance or impeachment and that whyche signifieth prayer haue some likenesse neuer the latter it cannot be taken heere for prayer for then should it haue beene Thephiâa whereas nowe it is Thiphla Surely I confesse that if the poynts would suffer it that exposition would bee most conuenient and agreeable bycause hee speaketh heere of crying Then it is sayde that men crie And wherefore Bycause they bee wrongfully vexed and yet God hath no regarde of theyr complayntes Howbeeit this translation also that God putteth no stoppe is very fitte notwithstanding that moste men take it in another sense namely that God doth not any vnreasonable thing And surely the sayde woorde is commonly through all the holy Scripture put in that signification that is to witte for a thing that is not well ruled or which hath no foundation or whyche hathe no truth in it selfe or rather which is vnhonest and to be condemned True it is then that this signification is most common in the Scripture But an eye muste bee had to the circumstance of the sentence Iob meeneth not to proue heere that all Gods doings are grounded vpon reason and vprightnesse howbe eit that hee doo verely acknowledge them to be so but the discourse that hee maketh tendeth too another diuerse ende whiche is that we bee amazed when we beholde the state of the worlde VVhy If it were in vs there is none of vs all but he would dispose things cleane otherwise Therefore in thys ordinance and gouernement whiche wee see wee haue too remember that God behaueth not himselfe after our fancie ne executeth hys iudgements in suche wise as a man might beholde them and say See heere howe it is God that woorketh No but rather oftentimes hee will go as it were in couert That say I was Iobs meening And so thys senteâice must bee vnderstoode that men crye from out of the Citie and that the soules of suche as are vexed and oppressed doo mourne and yet that GOD stoppeth not the doings of those things that is too say he letteth things runne still out of order Yea for a tyme but although hee winke yet is hee not asleepe as hath binsayde afore and therefore it behoueth vs to suspende oure iudgementes and not too make it a generall rule that God punisheth men as soone as they haue done amisse so as his iustice is apparant and visible to vs. VVee see heere the contrarye in that Iob sayeth expressely that men crye from out of the Citie as if hee shoulde saye I will not speake of vnknowne faultes for there maye bee manye deceytes and wrongs wroughte in hudder
of him hee shall no more be remembred the vvicked shall be broken as a tree 21 He misintreateth the barrein vvomen that beareth no children and doth no good to the widow 22 He dravveth the strong vnto him so as he distrusteth his ovvne life 23 Men giue him all for assurance and rest and his eyes vvatch the vvayes of them 24 VVhen they bee exalted for a little they are caughtavvay or die they bee made poore they bee barred vp like tovvers they be cut off as the top of eares of corne 25 VVho is hee that vvill make meea lyer if hee bee not so and vvho is hee that vvill disproue my vvordes THat we may fare the better by this doctrine we must call to mynd how it hath bin declared heretofore that the cause why these things are repeated vnto vs is that wee should not bee greeued and troubled to much when wee see things diuersely disordred in the world For if wee would haue a perfecte state heere where were our hope Therefore it behoueth vs to beare paciently the disorders whereby it pleaseth God to exercise vs and to humble vs and therwithall seeke the true remedie sith things are so troubled among men and that suche as ought to put to their hand to the amendment of them forslow their dutie Then let vs learne to resort vnto God and to trust in him and let vs not doubt but that in the end he wil pitie vs although we bee fayne to suffer many wrongs and reproches for a time And like as Iob had shewed heeretofore the outrages and extortions that were done so also did he say that God was not seene to punishe those that had so tormented the poore And hee addeth a similitude that may bee vnderstand two wayes by reason that the sentence is verie short and broken off The similitude is this The earth soketh in and the heate drinketh vp the waters of snowe to the graue be sinneth for so it standeth worde for worde And men take it as though it were sayde that the graue swalloweth vp all wicked men as the drie earth drinketh vp the snowe water and as the snowe melteth awaye at the heate of the Sunne Hereby Iob ment not to say that God punisheth men apparantly according to their desertes but that they die as other men and that there is no such execution done vpon their persons whereby men may perceyue Gods iustice but rather that they go the common trace God permitteth theÌ to die of their natural deth Therefore when we see not God punish the wicked and those that haue done so many mischiefes and cruelties he seemeth to be as it were asleepe in heauen and the weake and ignorant are offended at it as though hee had no regard of the world or as though hee were not dispozed to gouerne vs nor to mainteine the good and to suppresse those that are so vnruly But as I haue shewed alreadie Iobs intent is to shewe vs that in suche cases it behoueth vs to reuerence Gods secrete iudgementes assuring our selues that althoughe wee conceiue not the reason of his workes yet we must not therefore blaspheme him nor be swallowed vp with sorrowe but quietly wayte till God shew himself in coÌuenient time It is not for vs to set him a day it behoueth vs to tary his leisure assuring ourselues that he executeth not his iudgements in all poynts in this life to the intent that wee should learne to reach out our fayth and hope further than this world But the sense will agree verie well also when this similitude is applyed to an other ende as thus Like as the earth soketh in and the heate drinketh vp the snowe water so the wicked men sinne euen to their graue As if Iob had sayde They bee so nuzzled in doing euill that their whole nature is giuen to it according also as it is commonly sayde that when menne are throughly nuzzled eyther in good or euil the custom that they haue taken vp maketh it to become as it were natural vnto them For it beareth such a sway with them as they followe it without any paine Iob then ment too declare heere that such as hee speaketh of sinne not at a start or by fittes as it is to be seene that some man ouershooteth himself by reason of some sodeine occasion that prouoketh him and although he haue liued honestly before times and without blame yet is hee caried at that time as it were with a tempest Thus we see theÌ that some men commit some euill or outrage but they continue not in it Iob declareth that he speakes not here of such as haue done amisse at a sodeine pang or brayd as ouercome by some forcible temptation but of such as are hardened in their naughtinesse and haue made it as it were a piece of their nature Therfore like as the nature of the Sunne is to melt snowe and afterwarde the drie earth sucketh it in euen so the wicked continue their euill doing euen to the graue that is to say vnto their death Sith we see such examples yea and are warned by this sentence to thinke vpon the thing that is tootoo ordinarie in the world let vs learne to resort vnto God and pray him to giue vs the grace to bowe vnder his hande and too bee so giuen too serue and honour him as the same may bee as it were naturall to vs True it is that the good shall alwayes haue some striuing in themselues for they neuer walke so vprightly but there is some incomberance and gainstriuing according as there is a continuall battayle betweene the mynd and the flesh Neuerthelesse the vertue that God hath put into vs must fo farre forth preuayle as to make vs loue the good with a free hart to cleaue throughly therevnto Then must we pray vnto God to strengthen vs therein and on the otherside we must beseech him also not to suffer the Diuell to get such possession in vs as to trayne vs hither and thither and to harden vs so sore in euill dooing as it might become as it were our nature Furthermore when we see men so stubborne in wickednesse let vs not thinke it straunge for it hath euer bene so as we see here by example Now in the end Iob sayth that the quiet man will forget such folke that the wormes shall take sweetnesse of them and that they shall no more bee remembred Heereby he sheweth well that the wicked shall not reigne for euer but must haue an ende Neuerthelesse God letteth them alone in peace vntill their death and their state seemeth to be no worse than other mens that haue liued in all equitie and vprightnesse without doing wrong to any of their neighbours Then if a man coÌpare these pollers and theeues that haue eaten vp other mens goodes and delt merueylous cruelly I say if a man compare them with such as haue liued in simplicitie he shall finde their states alike and that things are so shuffled
hath bereft vs of all mans helpe to the intent wee should be humbled in our selues looke vp vnto him seeke him and flee onely vnto him for refuge Lo howe we haue to practize this doctrin And furthermore let vs vnderstand therewithall that our Lorde myndeth to exercise oure charitie when the wicked sort worke any wrong or outrage to suche as haue no succour among men I say it is to the end that euerie of vs should endeuer himself to help suche folke according to his abilitie For beholde the thing wherein God tryeth whether wee feare him or no is by trying whether wee haue any charitie in vs If wee see any of our owne freendes or kinsfolke in necessitie and trouble verie nature moueth vs to helpe them But when wee see a poore man abused that hath no man to beare him vp if wee indeuer not to ayde and succoure him in his neede the same shall vndoubtedly bee inrolled before God for it is a token that we had not one droppe of Christianitie in vs And why For as I haue declared alreadie our Lorde recommendeth vnto vs suche as are destitute of mans helpe and suffereth them to bee afflicted openly before oure eyes too the intent that wee should streine ourselues to succour them And if we do it not we bee to vs bicause there will bee no excuse for vs For when any are so oppressed wee must thinke that the same commeth not by mischaunce but rather that God sendeth them to vs Therefore whensoeuer God maketh vs witnesses of any wrong that is done to a poore man if we step not before him and helpe to shielde him as much as in vs lieth surely God noteth and marketh our doing For he watcheth in that behalfe bicause as I haue sayde he mindeth to take a tryall of our louingnesse But nowe let vs come to the second point that is declared heere by Iob. It is sayd that the wicked of whom he speaketh draw the strong ones after ãâ¦ã as a rage of water roteth vp trees and beareth downe ãâ¦ã So then suche as haue a long time bene hardned in euill dooing are like great stormes and tempestes that rend vp all things yea euen the trees and houses This appeareth to the eye and would God we had got so much experience of it For such as are sharp set and would faine be catching dare not at the first dash set vpon the stronger sort and vpon such as haue talons and pawes to reuenge themselues withall but they begin with the little ones But giue them once scope to do euil and then haue at the strongest Howbeit this hapneth not without the wonderfull ordinance of god For it is a iust wages to the rich men and to such as are in authoritie and credite to be so vexed by the wicked VVherefore For if a man rush out into leudnesse so as he striketh one strippeth another and commit any other outrage well they that are at ease and haue where with to mainteine themselues do but laugh at it True it is that they mislike such men but for all their misliking of them do they seke any meanes to redresse it No. And why Bycause the matter seemeth not to touche themselues O say they if hee playd so with me I wold make him feele that I haue teeth Lo howe they talke which haue credite and wealth and are so well fenced as they can not be touched themselues But in the meane while the poore are extremely misused VVheÌthese roisters that are suffred to do what they list see they scape vnpunished they fall to buckling with the great Cobbes And who giueth them leaue Suppose we that God doeth not order eueriwhit of it For if there were any manhoode in vs would it not pitie and rue our harts to see poore folke so troden vnder foote and make vs resist it to the vttermost of our power But we do nothing at all VVhen a poore man is outrageously molested we make none account of repressing the mischeefe but rather let it looce giuing the wicked more occasion of such misbehauiour Must not God therefore touch vs within a while after and both suffer and appoint the mischiefe to returne vpon our owne heads Lo heere a sentence that is well worthy to bee noted For therein as a myrrour the holie ghoste sheweth vs that wickednesse increaseth more and more and groweth too full heigth when men giue it scope and indeuer not to redresse it in conuenient time And this lesson is directed specially to rich men and to such as are in authoritie True it is that we see no such examples here as are to be seene in courtes of great Princes For there if there be three or foure Minions in great credit they will make the whole realme to quake in so much that euen they which haue twentie or thirtie thousand pounds rent must be faine to passe their pawes and couche before them like Lyamhoundes and giue them a good piece of their substaÌce to purchase their fauour and to raunsome themselues withall VVe see no such examples heere Howbeit quantitie for quantitie a man may throughout al places see that which is declared here And good reason it is that Gods prouidence should extend through all the world both vpon great and small So then it is apparant that such as haue libertie to pill and poll and to do many other annoyances to the little ones must also in the ende make the great ones afrayd And as touching those that haue the meane and abilitie to ayde and mainteine poore men God meaneth to do them to vnderstand that if they set not themselues against those that do them wrong and iniurie they theÌselues also must looke to be pinched that is to say they themselues shall at length answere it in their owne persons and other men shall fleece them and pick out their eyes as they are worthie and so shall God be glorified in sending such punishment vpon them True it is that the disorder increaseth dayly more and more Neuerthelesse the faithfull maye therein beholde Gods secrete iudgementes yea euen beyond the reach of mans reason bicause God inlightneth them by his word And here ye see howe we ought to acknowledge that we our selues are the cause of all the disorder in the worlde VVee can skill to complaine when things go not after our a petite we can crie out alas and wo is me yea and we will bee readie to blame God himselfe but in the meane while wee consider not that the fault procedeth of ourselues and that we ourselues ought to beare the blame of such euill For if euery man would put to his hande to the suppressing of vices and misdealings and euerie man labor to stop the doing of any euil Surely God woulde blisse suche meenings and wee should haue delightfull order among vs and cause to reioyce But what In steade of seeking to remedie things amisse all men bring wood to the kindling of the fire or
rather become firebronds themselues Behold the maner of our dealing So then ought we to thinke it straunge if things bee so intermedled as there is neyther brinke nor brimme but al is shuffled togither like a hotchpotch For as I haue sayd when the fire is once kindled wee neuer leaue throwing of woode into it VVherefore lette the riche and suche as are in authoritie haue regarde of the poore and when they see any outrages and wrong done or the poore oppressed let them reach them their hand and indeuer to succour them Now if this perteine to rich men and to such as are able to help the poore how much more perteineth it to those that haue the sword of iustice in their hand If these be negligent they bee well worthy that all the euill which they winked at should light vpon their owne heads and that God should set them as vpon a scaffolde for men to beholde his iust vengeance in their persons And therefore so much the more ought they to marke what is sayde here And thus yee see to what ende we ought to referre the doctrine that is conteyned in this verse Therewithall we ought to marke well the wordes that Iob vseth For it is not without cause that he sayeth that men shall bee faine to buie out and to raunsome out themselues from the hands of the wicked when they haue their scope and that when they shal haue giuen them such boldnesse alreadie as too eate vppe some and too pill and poll other some their crouching to them and their greazing of them in the hands shall boote them nothing at all For they be as mad dogges whom nothing can content Therefore all that euer a man doth to them is but a sharpening of their appetite and such bribes doe but harten them and harden them the more For they take it as a due rente and when a man hath gyuen them one present they would haue him hold on still and neuer leaue suche is their vnsatiablenesse It followeth that the poore folke distrust their owne life Yea and I say that euen those that were rich and in credit before must be faine to tremble As how I see shall they say that these wicked men haue the worlde at will and it will not bee long ere they will seeth me such a broath as I wote not howe I shall bee able to shift it from me and therefore I must bee faine to fawne vpon them afore hande and they must gayne somwhat by me or at leastwise I must not prouoke them to displeasure See how they that were erewhile out of danger are faine to quake and distrust their owne life for giuing bridle to the wicked so as they wote not where they bee till they haue pacified the wicked and yet they fynde no meanes howe to do it Therefore they must be fayne to liue in continuall perplexitie and anguish Heerein we haue a fayre looking glasse to shewe vs what it is not to remedie euill doings in due time and place and to suffer shrewde weedes to growe so long till they get the vpper hand For a man can not plucke them vp when he would bycause he tooke them not in due season VVee see what an inconuenience insueth yea and euen God maketh the hearts of those to faynt that might easily haue remedied the mischeefe at the first in so much that they fare as if their armes were brokeÌ and they haue neither courage nor stoutnesse in them but become as weak as water And why As I sayd it is a iust punishment for the negligence that they vsed in forslowing their duetie to represse the mischeef at the first rising For when men see poore folke harried and misused by crueltie and outrage and yet redresse it not the mischeef must needes growe so strong that such as nowe faine would and heretofore also could haue disfeated it can not afterward preuaile bycause our Lorde graunteth them not that honour nor that grace Now then let vs bethinke vs I say let vs bethinke vs well of it And further let vs consider what a wretchednesse it is when men rest not themselues vpon God nor haue regarde to discharge their cares vnto him whereby they might leane vnto his protection And why For the thing that Iob describeth to vs here namely that men put not their trust in God is an ordinarie matter in the world If we see the wicked haue their full scope what do we O we must deuise how to creepe into fauor with them and in the meane while we consider not that it is a feeding of the cuill that is to wit that we make them much bolder than they would bee It is all one as if there were a mad man that desired nothing but to kill men and one should put a sworde in his hande and another bring him store of stones and some ⪠other giue him where with too poyson folkes beside As much doe they that fawne vpon wicked men when they see them in credite One commes and presents them with a bribe to set iustice to sale and another commes to wind himselfe into their acquaintance by some fine deuice and all this is but an inflaming of them more and more and sharpening of their rage to make it the egerer For whereas some misdoubt hild them backe before now they conclude that al which they list is lawfull and that they neede no more to be afrayd bicause all the worlde standes in awe of them O say they such a man is come to my lure at length and the residue shall be faine to come vnder myne arme to I will make them play me an apish tricke See howe the wicked become the bolder when men come to fawne vpon them after that fashion and yet too the worldwarde men deale alwayes after that sorte For when wee haue not a respecte vnto God wee must needes bee euermore in feare and perplexitie and say I had neede too beware of suche a man for I see I muste bee fayne too passe through his handes and howe shall I doe then If I come to him with reason and plaine proofes it is in vaine for he hath his eares to full of them alreadie Therefore I must goe another waye to worke which is to fill his wooluishe throte with some present I muste carie hym somewhat Or else if I see him full of vaineglorie and desirous to be aduaunced howe so euer it bee so as it standeth vpon his reputation and gazeth at his owne Peacockes feathers I winne the gole if I can skill too couche lowe like a Spaniell I see none other remedie I muste goe that waye to woorke See I say the ordinarie manner But what is too bee doone on the contrarie parte VVhen wee see the wicked so full of couetousnesse and vaineglorie and so lyke wilde beastes in destroying all thinges let vs saye vntoo God yet doest thou Lorde holde the reynes of mennes brydle thou canst restreyne them For if God woorke
to haue suche consideration and skill that if his hearers bee fayntharted and slow he must exhort incourage them by telling them that God neuer fayleth those that are his to the end that they may call vppon him and when they haue called vppoÌ him inioy his help and walk on boldly Furthermore like as we that must teache others ought to shoote at the said marke so also behoueth it euery man too do the like in his owne behalfe according as the Apostle sayeth For he applyeth the aforesaid text too euery priuate person saying My frends the prophet Esay telleth vs that al they whome God hath chozen to preache his worde ought to giue corage strength to such as are weake make theÌ to go a good pace Now looke to yourselues wheÌ any of you seeth himself weake or colde or plucked backe with distrust ouerfearfulnesse froÌ the seruing of God his neighbor let him streine himselfe let him gather streÌgth and let him come and seeke corage in the word of god Flatter not yourselues in your sins VVhen ye feele your selues weake doo not only say I am weake but when ye know what ye be seeke the remedy of it in Gods word Go reade giue eare too the promises that are coÌteyned there Mark how God telleth you that he will mainteyne those that are his that if they fainte his spirit is strong ynough to recouer theÌ wayt for such succour at his hand with your waiting walke on stil in the same trust Now then we see how we may profit ourselues by Iobs vpbraiding of Bildad that all the talke which he had vttered in the ayre had bin but an vnprofitable souÌd And why For saith he it was not to streÌgtheÌ the weake nor to saue preserue the arme that was as good as broken And so let vs mark wel that we haue greatly profited in Gods word when we can be nimble and weldisposed to doe good haue no broken armes nor trembling knees but a lusty cheerefulnesse to apply our selues to the seruice of God oure neighbor Lo how we may become good scholers of the holy Ghost But so long as we be faynt cold cannot goe one step without stumbling or reeling let vs mark that we haue smally profited in the heaueÌly schole and that the same commeth of our owne faulte For it is certaine that Gods word hath the nature propertie so to strengthen vs as we shal no more be feeble except the fault be in ourselues So then let such as haue the charge of teaching tend always to that mark and let euery of vs haue the discretion to consider on his owne behalfe that when we reade the holy scripture we come to a sermon Now theÌ if I be weake haue neede to gather strength it behoueth me to bee heedful that I may receiue the remedy which gods word giueth me To bee short according to the diseases that euery man knoweth in himself let him learne to do whatsoeuer God hath ordeined and let him imbrace his promises for the remedy therof After that Iob hath sayd so he addeth To whome hast thou giuen counsell To such a one as had want of wisdome It is expresly said of gods law that it serueth to instruct the ignorant and little ones which property is extended to the whole scripture whiche is nothing else but an exposition of the law The purpose therfore whervnto our Lord wil haue his whole word to serue is that forasmuch as we be blind ignorant wretches we should bee taught faythfully so as we might not stray but knowe what path wee ought too take And that is not for two or three men for who is he that can boast that he is skilful wise ynough to gouerne himselfe True it is that men will bee foolish ynough to presume so farre vpon their own naturall wit but God laugheth such ouerweening to scorne and sheweth plainly how there is nothing but vanity in all their gay brauerie For hee ouertaketh the wise in their owne wilinesse shewing that they beguile theÌselues when they intende to walke after their owne imagination Then let vs assure our selues that all of vs both great and small are as poore blind buzzards there is nothing in maÌ but ignorance vntil we haue profited in gods schole And therwithal let vs know that he is our guide that in his word is al perfectioÌ of wisedome that the title of teaching the ignorant is not giuen to it in vaine Lo here the cause why Iob vpbraided Bildad that hee had not giuen counsel to him that was destitute of wisedome As if he should say he blemished the doctrine for want of knowing how to applie it wisely as he ought to haue done VVherefore to the end that such reproch light not vpoÌ vs let vs learne to vse Gods worde after suche a sorte as it may serue vs to good instruction that by receyuing such doctrine wee may ceasse to bee any more as wretched beastes that go astray Also let him to whome God hathe committed the office of teaching others consider well that whatsoeuer come of it men must be gouerned by the hand mouth of god True it is that vntill such time as God hath coÌuinced them of their ignoraÌce they glory in themselues and therfore he is fayne to pull downe such pride according also as Saint Paule speaketh when he sayth that the Gospell ought to serue too pull downe all loftinesse that aduaunceth it selfe agaynst our Lorde Iesus Christe and according to his saying in the first Chapter of the first Epistle too the Corinthians it behoueth vs too become fooles if wee will become wise in Gods schoole Truly this seemeth straunge to vs but it is our Apââe and it is a lesson wherein wee muste continue all the time of our life And so the ministers of Gods worde must tell men that there is nother discretion nor wisedome in them to the ende they may no more truste in their owne strength reason nor bee so selfeweening as too say I knowe welynough how I ought to liue No but let theÌ esteeme themselues as fooles that is to say let them acknowledge that there is nothing in theÌselues but vanitie For if there were but one drop of wisedome in vs God woulde not trouble vs at all but let vs alone in our state But nowe he intendeth to pull downe our pride too our owne profite that we may be humbled and become little and lowly to exalt him alone and too submit ourselues wholly to that which he shall say VVe see then that the Ministers of Gods woorde can neuer edify the people except they begin at that poynt of shewing men that they bee vtterly destitute of all wisedome And it behoueth euery one of vs too receiue the same admonishment in ourselues acknowledging our selues to be vtterly destitute voyde of all wisedome and assuring ourselues that we shall find all wisedome in
himselfe and of his graces by his worde and seeing that he myndeth to dwell in vs yea to liue in vs to the ende that we may lyue in him doo ye not see the sayde rising agayne too life whereof I spake afore And therefore let vs vnderstand at a woorde that as long as wee be strangers froÌ God howe goodly shewes so euer we make we bee toto wretched there is nothing but cursednes in vs and our wretched soules are dead although there appeere some liuelinesse in them to our imagination VVhat is to be done then Euen to be quickned by Gods gathering of vs to himself which thing hee doth by the mean of his word Seeing that this treasure is such and so inestimable let vs set much store by it and let vs value it as it deserueth and let not vs by our vnthankfulnesse stay God from making vs too feele the power and workfulnesse which he offereth vnto vs Thus then yee see in effect what wee haue too marke in that saying of Iobs Nowe hee addeth consequently That hee may say many things of Gods prouidence but it behoueth him too consider too what ende hee referreth them For if his wordes wauer so in the ayre it were better for him too holde his peace So then it behooueth men too bethinke them well too what ende they dispute of Gods worde that the parties may bee edifyed by their doctrine Iob therefore sheweth heere that Bildad came not too the pith of the matter but only wandered aloofe in woords VVherefore Hee ought saith Iob too haue come too the poynt as shall bee declared heereafter But in the meane while hee sheweth that hee is not ignorant of the same vertue where of Bildad speaketh when hee sayth that God gouerneth all things and that the great power and maiestie which are in him ought to be terrible to vs and that wee ought too come and submit oureselues to him with all reuerence to doe him seruice True it is that this doctrine is of it selfe very profytable and we may not despise it when it is preached in generall but yet notwithstanding it is needefull to looke well too the handling of it when it is to bee applyed particularly assuring our selues that it is too no purpose to tell a long tale of things that belong not to the matter which is in hand but men ought too come too the very poynt as they say Thus then the thing wherein Iob founde fault with Bildad was that in his disputing of Gods prouidence hee had no respect whereto his words might serue And that is the cause why Iob sayth nowe I am not ignoraunt that god hath created the world that he gouerneth all things that he holdeth all things in his hand and that his maiestie ought too be honoured All these things I knowe But for the better vnderstanding of the matter Let vs marke that there are some persons to whome it behoueth vs to shew Gods mightie power too bring them too a feare of his maiestie that they may stande in such awe of him as they ought to do VVhy so For wee see many sauadge folke whiche haue muche ado to conceiue that there is a God in heauen that gouerneth all things they bee little better than brute beasts Verely if a man speake too them of God they make a trifle of it and say yea marrie there is a god But yet they neuer wist what his glory is nother had they euer any feeling of the wonderfull power that is in him Also it behooueth vs too shewe them that Gods seruice is spirituall and that wee must come too it soundly and roundly and bee cleane purged from all hypocrisie As for to know what Gods will is tush they neuer enquired after it for they haue bene letted to muche by worldly things Yee see then that moste men are heathenish and so snarled in the delights of the present life as they thinke not at al vpon god Such manner of men had neede to haue the former matters told them at leÌgth too make them feele what Gods maiestie is No doubt but all of vs haue neede of it euery one according too his measure But I say that these matters must be laide forth at length to such as haue neede to bee called to the knowing of God that they may be forced to tremble vnder the maiestie of him whome they had scoffed at afore This is one point which we haue to marke Also there are other men that had neede to be brought to this consideration I meane euen of those that haue a right feare of god Euen they say I must be taught and put in minde what gods maiestie is to the ende they may always quake vnder it and be meekened as becommeth them But yet is not that all that they haue to doo they must not generally reste heere And why For when they haue learned that they haue but laide their foundation they muste afterwarde build vpon it yea and that in suche wise as the buylding may be skilfully applyed to the ground worke that is made already vnder the earthe Then if a man speake too suche as haue the feare of God in them and abace and humble themselues vnder Gods mighty hand hee must not rest vpon those generall matters but particularly consider what is for eache mans behoofe that hee may buyld well vpon the foundation that is layd already This is it that Iob meant to declare heere Nowe lette vs come to the words which he vseth He saith that the dead things are formed vnder the waters and in the places neere about As if he had said Goto thou hast talked to mee of Gods mightinesse and tolde me that his armies are without number and that all creatures are in his hand All this I confesse yea I looke yet further For I looke euen intoo the bottomlesse deepes euen into the nauill of the earth I see how God bringeth foorth things that were not before and quickeneth the things that were dead VVhence commeth the life of all creatures It is as a thing that is hidden in the deepest gulfes If it be demaunded by what meanes wee bee serued in our state or out of what place God hath sought the life that hee giueth vnto men it is as much as if he would go fetch it out of the bottomlesse deepes How commeth it to passe that the earth bringeth foorth frutes Howe commeth it too passe that the come whiche beareth suche a blade do the afterwarde yeld the graine Now these are secrets of God which are hidden From these things Iob commeth vp aloft and sayeth I know well that God hath spred out the heauen yea euen in a waste place where there was no settling This is as much as if some body would hang the ayre with Tapistrie and that were impossible with men but therein god meante too shewe hi ⪠wonderfull power True it is that Iob dooth set downe the north coâst precisely and yet he speaketh of the
Shoulde Gods goodnesse deface his glorie Ought it too barre vs from humbling ourselues vnto him from yelding him his due honour No but cleane contrary For what is the cause that our Lorde speaketh so grosly in the holy Scripture It is his infinite goodnesse who seeing our wittes so dull staÌmereth with vs Seeing the cace standeth so let vs learne to yeeld reuerence to the holy scripture notwithstanding that our Lord vse an ordinary maner of speach yea euen such a grosse speach as serueth for homely folks that are vnlearned But there is yet more for S. Paule telleth vs that we must so much the better beholde the heauenly power and godly maiestie that is in the holy Scripture seeing there is no paynting nor filed language after the manner of the worldlings that studie Rethorike and colour theyr woordes with a fonde brauery In the holye Scripture then we finde grosse language But behold the Maiestie of God sheweth it selfe therewithall There is no fleshly nor earthly thing to set any glosse vpon it but wee are conuinced that God discouereth his owne arme there yea and we be constrayned to feele it and to speake it And therefore so little ought the simplicitie of the holy Scripture to cause vs to despise it as we see the proude stinking sorte doo whiche make no account of it that it ought rather to make vs perceyue that God needeth not to borow any helpes elsewhere that his power sheweth it selfe there as it were too eyesight too the ende wee should be the more moued to honour him to submitte our selues wholly vnto him Therfore let vs marke well that it is not ynough for vs to haue a good desire to profite in the holy Scripture but also that we must come to it with all reuerence and desire nothing but to embrace al that is conteyned there not hauing oure tongues filed to prattle with God nor bringing any doctrine or disputations against the pure doctrine of the Scripture but coÌcluding generally and saying looke whatsoeuer is sayde to vs here or whatsoeuer we reade here wee knowe it to be the truth of god Lorde seeing thou haste spoken it it is ynough for vs It is not for vs to reply it is meete for vs to staÌd to that which thou hast vttered without any gaynsaying Ye see then that the thing which we haue to note in this worde VVisdome is that where as men are drawen away by theyr owne vayne imaginations wheÌ they buyld newe wisdomes in the ayre we must say that our Lorde hath not without cause intitled his worde by the name of wisdome For his qualifying of it after that sort is to shew vs that we must come thither and submit ourselues vnto it rest wholly there And why For it is the thing wherin lyeth our whole perfectioÌ And as touching that which is sayde of the feare of God like as Golde and Siluer are tryed in the fornace or by the tutchstone so muste we be tryed that it may be knowne whither we haue profited in the holy Scripture that is to say whither wee bee edified in the feare of God or no. VVe go to a sermon and they that haue the commoditie doo reade Holye Scripture also Very well it is a good and holy exercise and would God wee were yet much more giuen vnto it without all comparison than we be But yet therewithall it behoueth vs to know whither wee haue bestowed our time well or no. And howe shall we knowe that Not by that wee can skill to talke of it and giue fayre answeres to mennes demaundes nor that we bee able to resolue all doubtes that shall be alledged nor that we can giue fitte expositions to the texte ⪠to say thus must they be vnderstoode True it is that these things are necessary but that is not all Howe then shall it bee knowne whither wee haue profited eyther by Sermons or by reading of Gods woorde wee shall know it by this namely if our life yeelde recordes of it If wee feare God it is a token that wee haue studied well in his schole and that like as he on his side hath bene a good and faythfull schoolemaister so wee on oure side haue not loste our tyme Thus muche haue wee too marke And furthermore wee see that when the holye Scripture intendeth too giue a good and sure marke too discerne the faythfull from the despizers of God it sayeth let theÌ that feare the Lord prayse him you that feare the Lorde enter into his house Let them that feare God be glad and reioyce Let men that feare God rest boldly vpon him Ye that feare God blesse the lord This I say is the true marke whereby to discerne Gods flocke from all the wilde beastes that raunge abroade So then if wee come to a Sermon or haue the Bible in our handes let vs learne to knowe that God meeneth not too puffe vs vp with vayne presumptioÌ of knowledge nor to scratch our eares when they itch nor yet to teach vs nice poynts but to edifie vs in his feare that wee may honoure and serue him ⪠if we shoote at this marke then shall we not roue in the holy Scripture as wee were wont to do For whereof coÌmeth this vice that men cannot finde in their hartes to stoope to take holde of that which is for their profite but euery man forgeth I wote not what by himselfe whereof also procede so many Errours Heresies false opinions so far out of square It is bicause we know not wherevnto God would guide vs by his word that also is the cause why we cast the feare of God behind our backes bearing ourselues in hand that the holy Scripture is giuen vs to a far other vse Now seing that men do so abuse Godsword and euery man vnhalloweth it vngraciously so much the more behooueth it vs to marke well this texte where the holy Ghost giueth vs the maner of examination whereby to trie who bee of good right vnderstanding To bring this to passe as I haue sayd already we muste know God as hee is For wee shall neuer feare him aright vntill that like as he sheweth himselfe to vs so we knowe him to bee our God our Mayster our Sauiour and our Father And here you see also why Salomon in the text that we alledged out of the first chapter of his Prouerbes sayeth that the knowledge of holy things is the true vnderstanding After he had spoken of the feare of God he setteth down the knowledge of holie things Seeing then that the holy Ghost hath knit these two things togither in vnseparable bonde it behooueth vs also to knit them togither Hereby he meeneth that the feare of God will neuer be in vs till we be come to the poynt that we spake of whiche is that we know Gods mercy as it is offered vs in our Lord Iesus Christe Namely that wee bee drawne vnto him by his goodnesse where through he allureth
that our naturall wit doth rest vpon and looke at The things that we feele see and touche Therefore when God leaueth vs in such extremitie as we knowe not what shall become of vs there seemeth to be a thicke cloude betwene him and vs and that we be no more vnder his haÌd guiding But yet notwithstaÌding see how God promiseth to be neere at hand to vs VVheÌ we thinke he is furthest off froÌ vs And when it shall seeme that his eyes are shut he will haue vs to thinke thus hath God spoken it Let vs hardly hold vs to his promis Now then we see that there is a double coÌceiuing in the faithfull and it standeth vs in hand to practise this well It is not ynough too say it but euery man must put it in vre in himselfe VVheÌ any aduersitie befalleth vs we caÌnot but think that God hath turned his back vpon vs See wherevnto our nature driueth vs But afterwarde it behoueth vs to run immediatly to the promises of God who biddeth vs call vpon him in the day of our trouble In that he willeth vs to call vpon him it is a token that we are in his keeping protectioÌ So theÌ we see that fayth must ouerrule our naturall reason to the ende wee may be quiet in the mids of all our miseries wayting for Gods succour walking as hee commandeth vs According herevnto Iob sayeth here VVhere are the tymes become wherein God preserued mee For he meeneth that God hath shewed by effect and by very eysight that he had preserued him as if some maÌ shold say seeing that Iob is so persecuted is it to be sayd that God keepeth him Is it to be sayd that God mainteineth him No but rather that God hath forsakeÌ him as a wretched creature Iob theÌ speaketh not heere of the thing as it was in very deede as thoughe God had at that time forgotteÌ him but he speketh of that which might seeme to meÌ of that which he perceyueth by his naturall wit howbeit that he resisted it by the force of faith resting himselfe vpon Gods promises fighting against the teÌtation that was put vnto him Yee see then in what wise it behoueth vs to take this text therewithall to apply it to ourselues and so let vs vnderstande that if we be in prosperitie we muste not terme it good fortune according to the maner of meÌ which alwaies are so malicious that they rob and bereue God of his honour that beloÌgeth vnto him but we must vse such language as this namely that God preserueth vs VVhat is the cause then that God prospereth vs what is the cause that we liue are still mainteyned wheÌ we be beseeged with a thousand deathes It is bicause God pitieth vs is our Protectour Lo how it behoueth vs alwaies to resort to Gods prouideÌce that we may yeeld him the prayse of al the benefites which he bestoweth vpoÌ vs yea eueÌ in respect of this traÌsitory life And furthermore wheÌ our Lord chaungeth to outward apperance and suffereth vs to be assaulted on all sides so as one maÌ pilleth vs and another defameth vs many aduersities light vpoÌ vs might it not be sayd to maÌs seeming that God hath forsakeÌ vs will no more come at vs Yet notwithstanding let vs not cease to receyue the promis which God giueth vs yea to hope euen against hope as which is the lesson that is taught vs in the person of our father AbrahaÌ as S. Paule speaketh of him But Iob addeth that in that time God had lightned his lampe vpoÌ him and that he had walked in his lyght in the middes of darkenesse Let vs marke how it is diuers times said that God inlighteneth vs when he teacheth vs by his worde and for that cause is it termed a lampe But in this text it hath another sense For Iob meeneth not simply that God taughte him by his lawe or by any reuelation of the holy Ghoste But that God had giuen him comfort in all his aduersities therwithall also a good desirable issue of them VVhat then is the lampe of God It was Iobs prosperitie in that God stoode by him according also as we see that the scripture likneth the afflictioÌs of this present life vnto darknesse As for exaÌple if we be in warre or be troubled with famine or pestilence we are as it were in the night Gods countenaÌce is hidden from vs we know not on which side to turne vs So on the contrarie part when our Lord haÌdleth vs louingly it is asmuche as if the sunne did shine vpoÌ vs we see that the daylight maketh men glad coÌtrariwise that the light maketh men sadde and heauy Also when it is clowdie and raynie weather we are after a sort beaten downe and euery one of vs shrinketh So then let vs marke that Iob doth here coÌtinue his matter by saying that the lampe of God shined vpon him when hee was in happie state euery man laughed vpon him VVherein is coÌfirmed yet better the doctrine which I haue touched namely that neede must not father the prosperitie of this world vpon fortune as we see these worldlings do which looke not vnto Gods haÌd nother in weale nor wo. Therfore we muste not do so but rather whensoeuer we haue any prosperitie let vs consider that God shineth vpon vs and sheweth vs a louing countenance and would haue vs to know him to be our father that we might glorifie him Behold then how our Lord sheweth vs his countenance in all prosperitie to the end that by seeing him we might haue occasion to prayse his goodnesse also be drawen vnto him by his gentle allurement and that both of them might giue vs courage too loue him and to yeelde oureselues to his seruice Nowe wee see that these manner of speeches are not superfluons when in stead of saying after the manner of the vnbeleeuers I haue had good fortune I haue liued at mine ease Iob sayeth that God had shone vpon him with his lampe and addeth that God had giuen him lyght in the middest of darkenesse And hee sayeth this bicause it is not possible but that we must be in many inconueniences and daungers in this worlde I meane euen those which seeme to haue all things as they would wish Although we perceyue some man to be as it were exempted from all trouble Yet notwithstanding so long as he is vpon earth he must nedes walke among thornes VVe shall alwayes be threatned with many deaths and though a man haue his Garners Cellers full yet is it not to be sayde but that he may be made poore in the turning of a hand So then let vs marke well that in the middes of this worlde wee be alwaies as it were in darkenesse that is to say we be besette with many troubles and daungers insomuch that if our Lord prouided not for vs we could not step one pace forward no nor
haue neede of furtherances Yea and though wee had al the furtherances that could be wished yet is it apparant that there is still default in vs For what is the cause that wee reiect all the benefites that God offereth vs but bycause we bee woise than beasts So then wee must needes conclude that if a man knew the ende of his creation and why hee liueth in this world he would always be moued to profit in knowledge as to set his mind therevpon and hee would neuer refuse the meanes wheÌ they were offred but would think with himself behold God intendeth to teach me therfore it behoueth me to yeelde my selfe willing to learne and to giue eare to his doctrine which he setteth afore me as which is good and auailable for my saluation Lo what desire ought to be in vs But now let vs looke vpon oure owne retchlesnesse For God is so gracious vnto vs as to giue vs his word and not only sendeth vs some man that hath a good wit and vnderstanding but also is willing too do the duty of a master himselfe And although hee come not downe from heauen in his owne visible person yet haue we his law his Prophets and his Gospel which giue vs infallible assurance and record that it is he which speaketh there Then seing that God openeth his holy mouth to teache vs although hee vse mortall men as his instruments I pray you are not we too vnthaÌkfull if we vouchsafe not to profit in his schoole And yet neuerthelesse we see how we fare in that behalfe VVherfore it behoueth vs to remember well the lesson that is shewed heere in respect that God vpbraydeth vs according also as Iesus Christ hath done the Iewes and hypocrites saying you caÌ skill to discerne the seasons you can tell when the Sunne will cheere the earth you know when the weather will be cleare and fayre so as you may go about your businesse And why discerne we not that whiche belongeth to oure soules Bicause we are too much wedded to thys presente life There is none of vs but he wisheth for raine when he knoweth it to be needefull saying O nowe it were good for the earth to be watered Agayne if we haue neede of heate or of faire weather or of any thing else wee can so good skill to forecast the things that coÌcerne the commodities of this temporall life as there is no lacke at al in vs in that behalfe But behold God sendeth vs his word and we know not the due time of his visitation to enter wheÌ the gate is opened vs hee calleth vs on all sides and wee take scorne to come in Furthermore let vs marke well that this similitude is not set downe without cause where Iob sayeth That his words were wished and wayted for as the raine or deaw And Moyses also vseth the same in his song ye heauens saith he let my wordes drop as the deaw or the raine in their season Now for the vnderstanding hereof we must not only consider the raine in it selfe but also marke the vse and profit that it bringeth vs Rain in some respect may be hurtfull as vnto them that are wet too the hard skin when they go abrode in the feelds and to all other men also when it keepeth them within the doores But yet for all that a seasonable rayne bringeth vs sustenance by moysting the earth whiche could yeeld no frute without it Thus ye see why rayne is to be desired And so let vs vnderstand that wee on oure part are muche more barreyn than the earth For proofe heereof we can bryng foorth nothing but shrewd weedes True it is that in respect of euil we be too frutestil but in respect of good we cannot bring foorth so muche as one grayne of corne or one braunch of good herb and much lesse can wee bryng foorth any one good nourishing frute wherewith to feede our selues or shoote foorth one blade of good corne vntil god haue chaunged our nature But hath God put good into vs He must also be faine to water it or else it will bee either choked with briars or else grow wilde Our Lorde then must worke in that behalfe And beholde the meane that he intendeth to keepe is that he sendeth vs his word as raine to the ende that beeing so moystned wee maye see what his woorking and cheerefulnesse is and that the good roote which he hath planted in vs may not perish but increase more and more and bud bring foorth good frute Furthermore let vs take heede we become not like stones and blockes when God rayneth so vppon vs The rain doth the earth good when it is well tilled but will it do any good to a rock No none at all the rayne is but lost vpon it EueÌ so is it with men If we be well tilled and minded to yeelde vnder the obedience of oure God when he maketh his word to raine vpon vs Certenly it will enter into our harts and we shal feele the working of it so as we shal be the more disposed vnto goodnesse and our good works shal shewe that we haue not bin watered in vayne and that Gods minde was not that his graces should be lost in vs But if we continue alwayes in oure cursed nature as many men do which are wilfull and froward then shall we be like rocks hee will raine vpon vs but what for that VVee shall haue no disposition to receyue the raine and that will cost vs right deere Therefore let vs vnderstand that it is a raine of Gods sending when he will haue his worde preached vnto vs And that if when it streameth downe vpon vs we make it too vanish in the aire and suffer it not to light vpon the ground we may be sure that such vnthankfulnesse shall not scape vnpunished Thus ye see to what end it behoueth vs too apply the similitude that Iob vseth heere when he sayth that his wordes were wayted for and longed for as the rayne and deawe That is to wit we must assure ourselues that the good doctrine whiche God sendeth vnto vs for oure welfare commeth to vs from heauen and that although we heare it at a mortall mans hand yet notwithstaÌdyng it is of Gods sending Ye see then how Gods desire is too water vs Too what intent To make vs receyue good seede out of hand and to bring foorth good frute according as it is added heere For Iob not only sayth that hys words were longed and wayted for But also that men receiued them immediatly with greate and earnest good will and also that there was no more replying to the coÌtrary Then if it please God to teach vs and for the doing thereof to raise vp meete men induced with the grace of his holy spirit vnder whome wee may profite Let vs giue eare to them with all reuerence and yeeld too theyr good doctrine without any constraint True it is that we ought to examine spirits and
care to the basest sort in the worlde Now we see what is the plaine meening of this text But the principall poynt is to learne to take profit by this doctrine And first of all let such as are in any authoritie aboue others remember that they must not make a cloke of it to couer their filthinesse but a looking glasse to see howe God hath exalted them to high degree to the ende that if there be any euill in them it should be the more noted And vndoubtedly it is good reason that those whom God hath graunted too be in degree of honour aboue their neighbours shoulde indeuer themselues to shewe good example seeing they are so highly exalted And if they do the contrarie theyr offence is so much the more greeuouser and God hath iust cause to vpbrayde them saying How now I haue aduaunced thee and I haue reached thee my hande to the end thou shouldest be as a burning cresset to giue light to the whole worlde But seeing thou hast giuen occasion of offence thy shame must needes be the greater Therefore let those whome God hath set in state of honour vnderstand that it is not to the ende they should haue the greater libertie to do euill and be able to stoppe plaine folkes mouthes they must not vse such a buckler For if they go about too couer and burie their faultes after that sort God will vtter the greater vengeance agaynst them in laying open their shame Marke that for one poynt And therwithall let the meaner sort haue consideration of theÌ For there is none of vs all that commeth nere to such authoritie as Iob attributeth here to his owne person wee are not able too breake throngs of people nor too beare downe great bandes of men that may ryse vp agaynst vs hardly can wee fight with a snayle Therefore by that meanes God holdeth vs in humilitie although it bee agaynst our wills VVhat a matter were it then if we would presume to shet the mouthes of those that haue iust cause to speake euill of vs we are nothing and lesse thaÌ nothing yet notwithstanding we would be still in reputation haue our honour mainteyned that no man should touch it and if any man speake of it wee thinke that heauen and earth ought to bee turned vpside downe for the taking away of that defamation And I pray you is not that a fighting directly against nature Although God had exalted vs and giuen vs the meane to mainteyne our honour yet we heare how it is sayde here that it behoueth vs to stand in awe of the basest sort Nowe then seeing that God giueth vs not the brydle but reineth vs short to the ende we should suffer our faults to bee knowne VVhat excuse is there if we fall to striuing agaynst it Thus ye see how the meaner sort ought too humble themselues double considering that they see suche a mirrour in the person of Iob that wheras hee was able too beare downe great multitudes yet he submitted himself in such sort as to suffer him self to be reproued of the meanest sort yea euen of suche as were counted the beggerliest of all others VVherefore let vs haue the mildnesse to suffer our selues to be reproued both of great and small Thus yee see what wee haue to marke in the first place And therewithall it be houeth vs also to wey wel this word despised for behold the cause that maketh vs so proude that wee cannot be corrected is our looking what men are whether they be our equals or no. And if they seeme no better than our selues wee thinke they haue no aduantage ouer vs Shall such a one take vpon him to rebuke mee Is he better woorth than I And furthermore we be not contented to esteeme men as our equalles though they be much our betters but we cast them vnder foote For wee can good skill to note other mennes vyces yea and to inhaunce them saying VVho is he do not men knowe that he hath done many things amisse And in the meane while our owne faultes be smoothed all is cleare in vs and vice is made vrtue This is the things that rocketh vs asleepe in such pride as we cannot receiue any yoke or correction wheÌ God sendeth men vnto vs to finde fault with vs and to shewe vs howe greatly we bee to blame And therfore so much the more behoueth it vs to marke howe Iob sayeth here I feared the most despised that is too say euen suche as were as the offscourings and filth of the worlde yea euen the veriest rascalles in whome there was no dignitie nor any thing else By this wee see that if God do vs not the honour too warne vs by men of great estimation and credit It doth not therefore followe that we should despise the warning that other men giue vs And for proof hereof the firsthing that wee ought to thinke when any man reproueth vs is that he is a messanger sent vnto vs of God insomuch that if a little childe shoulde speake to vs and our conscience tell vs that hee sayeth truth we resist God if we bee wilfull agaynst him Therefore let vs no more say what is he deserueth he to be heard But let vs looke vpon the message that he bringeth vs and if it bee of God let vs stoupe downe our heads to receyue the yoke Mark that for one point And for the seconde let vs marke that oftentimes those whom wee do so despise are much better than our selues and that nothing blindeth vs but our owne hypocrisie bicause we serche not our owne vices as we ought to do and yet in the meane while are ouereagre against our neighbours That is the cause which maketh vs so to reiect them which are worthy to be heard and receyued Therefore let vs strippe our selues out of that pryde and learne to feele our owne wretchednesse yea and to feele it in such wise as wee may be abashed as wee are well worthy And therewithall let vs not haue such an eie to the vices of our neighbours as we should not looke vpon the vertues that God hath put intoo them and honour them Thus ye see what will cause vs to receiue correction paciently Againe there is yet one other respect For if wee bee warned by men of no value or estimation we must thinke with ourselues Beholde God intendeth to put me to the more shame For I deserue not that hee should sende mee any man of reputation to the worldwarde He could rayse me vp some Prophete or he could send mee some man that were wise or honourable for his vertues but hee will haue me subdued by one that is despised reiected of all meÌ And why To the end to make mee feele my disease the better For if I were warned by some man that had authoritie ouer me I would think wel it were a shame for thee to striue agaynst such a man and. that would cause mee to nourishe still some pride in
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
shew our selues the children of god For we cannot giue a better proofe of it Neuerthelesse let vs heerewithall keepe such measure as wee mingle not oure owne excessiue passions with the zeale of God but bee discreete in putting a differeÌce betweene them againe although we hate and abhorre the vices yet notwithstanding let vs labour to bring the persons to saluation Truely the practising heere of is hard Howbeit God will guide vs so we suffer our selues to be ledde by his holy spirite and gyue him the whole gouernment of vs In the meane while it behoueth vs to marke well this doctrine bycause that in these dayes wee see infinite occasions too be angrie at if wee bee the children of god On the one syde there are the Papistes whiche seeke nothing but to abolishe all religion True it is that they will pretende to mainteine Christianitie but whatsoeuer they say they intend nothing else but to suppresse the Maiestie of god VVee see howe Gods truth is torne in peeces and what cursed blasphemies are spued outby them I pray you if these things shoulde not touche vs to the quicke to be wounded with them as if a man shoulde strike vs with a Dagger Should wee not thereby shewe that wee knowe not what God is and that we are not woorthy to be taken for his children VVe bee so chare when our owne honestie is wounded as we can by no meanes indure it and in the meane while Gods honour shall be put to all shame and reproche and wee will make no countenance at all of it And must not God then needes shake vs off and shewe that we haue had no affection to mainteyne his honour Marke that for one poynt Howbeeit we neede not go so farre as the Papists for euen among our selues when wee see these Dogs and Swine which seeke nothing but to defyle all things which thrust their groynes at Gods word and labour to ouerturne all when wee see these mockers of God and these heathenish villaynes whiche turne all things into a scorne and mockerie when wee see wicked men turken corrupt and marre all things with their false slaunders and when we see heretikes sowe theyr poyson abroade too destroy all things I pray you when we see all these things ought wee not to be moued It is sayd that when men bend themselues against God after that manner it is all one as if they would wound him too deathe They shall see him sayth the Scripture whome they haue perced God telleth vs that men in so doing come too strike him with their Daggers and shall we in the meane while not passe for it God telleth vs that his spirite is greeued and after a sort in payne and shall wee but laugh at it Againe we heare such horrible blasphemies that the name of our Lord Iesus Christ is as it were torne in peeces There is no talke now adayes but of scorning and reproching Gods name in such wise as a man might bee ashamed to heare of among the Turkes VVe see naughtipackes that committe on the one syde whoredome and all disorders and on the other syde outrage and all violence Too bee shorte wee see all things vtterly out of square and doo wee shewe oureselues too bee Gods children and Christians if wee make no accounte of it VVhat proofe doo wee giue of oure Christendome So muche the more then behoueth it vs too haue another maner of zeale than we haue had heeretofore And when any of vs is angrie let it bee for our sinnes and specially if wee see God greeuously offended So shall wee haue an anger that is allowed of God lyke as he had that is spoken of heere and whom the holy Ghost here prayseth And yet notwithstanding forasmuche as it is easye for vs to swarue aside let vs therwithall beware that we giue not the bridle to our passions but let vs pray God so to gouerne vs by his holy spirit as our zeale may be altogither pure to the end it may be allowed of him Nowe let vs fall downe before the face of oure good God with acknowledgement of our sinnes praying him to make vs so to feele them as we may sigh and sobbe for them and that whereas we haue bene ouermuche hardned heretofore by soothing our selues in our vices so as we coulde not be greued to see the worlde so farre out of order we may learne hereafter to be sorie for oure euill doings and to desire him of forgiuenesse to the intent he may so guyde vs all the rest of our life by his holy spirite as we may seeke altogither to serue and honour him in al poynts according to our calling And so let vs all say Almightie God our heauenly father c. The Cxx. Sermon which is the second vpon the .xxxij. Chapter 4 Eliu vvayted till Iob had made an end of his vvords by cause they vvere all elder than he 5 And vvhen Eliu savv those three men to haue no reason he vvas moued to anger 6 Therefore Eliu the sonne of Barachell the Buzite aunsvvered and sayde I am yonger in yeares than you and you are auncient and therefore I doubted and vvas afrayde to put forth myne opinion 7 For I thought vvith my selfe the yeares shall speake and the length of time shall bring foorth vvisedome 8 But it is the spirit of God vvhich is in men and the inspiration of the Almightie gyueth vnderstanding 9 The great men shall not be vvise therefore neyther shall the aged haue iudgement 10 Therefore I say heare me and I also vvill shevv my doctrine YEsterday I treated of the zeale of Eliu whiche is praysed too vs heere by the holye Ghoste and I shewed wherevntoo that example ought too serue vs namelye that when we see Gods truthe defaced and hys name blasphemed the same oughte to wound our hearts Also I shewed that if wee haue any affectioÌ to God and his honour then must we mainteine his truth to the vttermost of our power True it is that euery man shall not haue learning to do it But yet neuerthelesse according too our abilitie and measure it behoueth vs to shew that our mind is to resist the euil and not to consent vnto it And there withall it was declared that this zeale ought to be guided with reason so as wee muste not be moued with ouergreat headinesse but must haue some good respect matched with it And that is the thyng which we red euen now namely that Eliu was not ouerhastie but had giuen eare to all the sayings that had beene alledged afore and therein he shewed his modestie Then let vs marke well that if a man thrust himselfe foorth rashly without considering whether it be needefull for hym to speake or no it shall not bee reckened vnto him for zealousnesse As for example we see many that thinke it long till they may haue libertie too speake and yet notwithstanding it is possible that some other shall be much better able o lay
If there bee a man chosen to preach Gods worde and God bee mynded to shewe fauoure to his Churche hee will indue the sayde man with his spirite hee will gyue him vnderstanding of his worde and hee will graunt him cunning and skill to apply it to the vse of the people and too gather good doctrine of it and finally hee will gyue him zealousnesse and all other things that are requisite and hee will shewe him selfe so manifestly in that behalfe as wee may say that hee hath a care of vs for that hee distributeth his graces after that sorte vnto menne in the things that are requisite for our welfare As muche is to saye of them that sitte in the seate of iustice according as they haue neede that the spirite of God shoulde bee doubled in them so also when God intendeth to bee serued by them hee giueth them a mightie power too discharge their dutie Contrariwise if God bee ââgâie with vs then they which shal haue the preaching of his word shall bee beastes withoute vnderstanding and men shall despise them for disguysing thinges so as the good doctrine shall bee defaced and defyled by them and too bee shorte scarsely shall they bee good schollers and therefore muche lesse good Maysters Yee see then what Eliu ment to shewe in saying that the great men shall âât always bee wyze nor the aged men alwayes the men of best vnderstanding As if hee shoulde say wee muste not make a generall rule too say this man is aduaunced too hie estate and authoritie and therefore hee muste needes bee a man of knowledge wee muste not gather any suche consequent of it And why For God can well forsake the great ones so as they shall become grosse beasts and the longer they shall haue liued they shall but haue mispent the more breade in beeing fed at Gods cost in so muche that it had beene better as you woulde say that an Oxe had beene fed with it For it had beene better bestowed So then let vs learne that for as muche as God distributeth hys spirite to those whome hee intendeth to apply to his seruice they ought so muche the better to imploye themselues carefully and in the feare of god And if they doe otherwise it will appeare that those which were taken to bee wysest shall bee vtterly blinded so as they shall not know God according as God threatneth by his Prophet Esay saying that the aged shall not see any whit and that the wise shal become brutish and vtterly dul VVe see theÌ howe God declareth a muche more horrible vengeance againste the great men olde men and gouernoures than againste the common people Heereby wee bee warned that wee muste not attribute an infallible authoritie too them as though they coulde neuer errenor misgouerne others Nowe if God doe blinde the olde men greate men and suche as are in authoritie after that sorte what shall become of them I pray you if God giue them not his holie spirite And let vs marke well the cause why God maketh that threatning It is for mennes hypocrisie bycause they serued him but for countenaunce sake and their hearte was farre from him so as they protested too serue him with their mouth and in the meane while gaue them selues to the traditions of menne that is too saye God raigned not alone ouer them by his worde but men had their owne scope But God can not abide that his authoritie should bee so diminished And that is the cause why hee sayth I will binde the wise and take away vnderstanding and reason from the aged VVherefore if wee desire to haue God to gouerne vs and too reigne among vs and to inioye the gracious giftes that are necessarie for our saluation let vs learne that it behoueth vs to yeelde him the dominion and soueraintie ouer vs and all of vs both great and small must ftame our selues to his obedience Furthermore let vs take his worde for our rule and suffer our selues to bee gouerned by it assuring oure selues that otherwise wee muste not looke that the holie Ghost shall worke in vs And therefore let vs seeke all the meanes that can be to be taught God woulde that there should be shepeherdes in his Church to preach his word and that wee shoulde receyue correction and warning at should be shepeheards in the Church to preach his word and that wee shoulde receyue correction and warning at their handes Is not this done so throughly as it ought to bee Let vs praye God to supplie that defaulte VVherefore let vs walke in suche humilitie as oure whole desire may be that God should haue all preheminence ouer vs assuring oure selues that wee can haue no further reason nor vnderstanding than wee bee inlightned by his holie spirite That is the meane whereby hee will neuer suffer vs to bee thrust out of the way but when hee hathe once begun to guide and teach vs he will make vs grow stronger in all wisedome according as Sainte Paule sayth that seeing that God hath once begon in vs he will not suffer vs to want any thing vntill the latter day at whiche time wee shall haue full knowledge of the things whiche wee knowe as nowe but in part Now let vs fall down before the face of our good God with acknowledgement of oure sinnes praying him too make vs so to perceiue theÌ as we may be vtterly beaten downe in them and specially that knowing what a number of wantes and miseries bee in vs we may pray him to reforme vs and clense vs from all our spots and make vs so pure by his holie spirite as hee maye alwayes acknowledge and auowe vs too bee his children and that wee also on our side may serue and honour him as our father and shewe such brotherly loue one towardes another as he commaundeth so as we may seeke nothing but to exalt his holy name among vs and euery of vs in his degree too yeelde him his due honour That it may please him to graunt this grace c. The Cxxj. Sermon which is the third vpon the .xxxij. Chapter 11 Beholde I haue vvayted for your vvordes giuing eare vvhile you prepared youre selues and sought out your reasons 12 Then I considered you but there vvas none of you that disproued Iob or that ansvvered his vvordes 13 But to the ende you maye not say vvee haue founde vvisdome God hath cast him and not man. 14 Hee hath not directed his vvoordes vnto mee neyther will I ansvvere him according to your vvoordes 15 They vvere afrayde and ansvvered not but left speaking 16 And I taryed but they spake not they stoode still and ansvvered no more 17 I also will ansvvere in my turne and shevve mine aduice 18 For I am full of matter and the spirite of my belly constreyneth mee 19 Beholde my bellie is as the vvyne that hathe no vente and as the nevve Barrelles that burst 20 Therefore I vvill speake and haue a vent I vvill open my
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
that is spoken of here For wherin consisteth all our welfare Euen in that wee may boldly come vnto God and haue leaue to rest as it were in his lappe when wee be afflicted so as wee knowe that he will be mercifull to vs as be hath promised This say I is the souereine welfare of men so long as they liue in this world For vndoubtedly prayer is the thing whereby we come vnto god It behoueth vs to walke here by faith and God is absent from vs as in respecte of eyesight And although he dwel in vs by his power and make vs to fele his grace yet notwithstanding we be as it were separated from him too outward appeareance Neuerthelesse by prayer wee mount vp into heauen and present ourselues before his maiestie and to be short are ioyned vnto him Yee see then that here is a band of familiarity betweene God and men in this libertie which hee giueth vs to call vpon him But yet can we not pray vnto him as we ought to do except we knowe his goodnesse according as it is sayd in the fifth Psalme Lord I will woship in they temple euen vpon the multitude of this mercies Vntill such time as our God hath certified vs that he is our father it is not possible for vs to dare come vnto him our mouth is shet and our hart is locked vp and to be short wee are vtterly excluded from the priuiledge of calling vpoÌ him And that is the cause why it is sayd that the holy ghost sealeth our adoption to the ende wee may crye Abba father wherby wee are sure that he will heare vs And in an other place sainct Paule sayeth that by Iesus Christ wee haue beleefe in God and this beleefe ingendreth trust too the ende wee may come boldly before the throne of God to pray vnto him Yee see then how it is shewed vs here that when a man is so comforted by the promises of the gospell byandby he calleth vpon God findeth fauour at his hand And so let vs marke first of all that all the prayers whiche men make without the tast of Gods goodnesse are but dissimulation yea and starke abhomination True it is that wee cannot be so sure of it as were requisite and although we pray vnto God yet haue wee not a perfect fayth but yet if wee haue not this full purpose in vs to go vnto God as to our father bicause he calleth vs and we be grounded vpon his promises we do but dishonour his name with our praying and all our prayers shal be turned vnto sinne And hereby a man may see how cursed and wretched the state of the Papists is And wee ought well to thinke vpon it to the end we may bee sory for their destruction and magnifie Gods goodnesse somuch the more in that it hath pleased him too drawe vs out of such a dungeon The Papists thinke they pray to God deuoutly ynough yea but in the meane whyle they hold this for a principle that a man must alwayes doubt of Gods fauour yea and they haue no ta stat all of Gods promises but go to it at all aduenture And that is the cause why they make so many windlasses seeke so many patrones and aduocates and deuise so many meanes too goe vnto god For they do him not the honour to submit themselues to his word and to trust fully to it So then yee see that the Papistes are alwayes in doubte yea and they will needes be in doubte be meanes wherof they are so farre off from the priuiledge of calling vpon God to be herd at his hand that they are rather continually beaten backe For as sainct Iames sayeth if a man come doubting too require any thing of God hee must neuer thinke to obteine ought And why For our prayers must me grounded vpon Gods word And therfore wee see that it is not without cause that ãâ¦ã liu sayeth here that the man which is so comforted will pray vnto god But now let vs marke that wee ãâ¦ã disposed to pray vntill wee knowe that God calleth vs There is one generall reason which it behoueth vs to hold ⪠according to that which is sayd in the Prophet I will say you are my people and you shall aunswere mee ãâ¦ã our god God must begin and thunder vnto vs if wee will bee sure of our saluation there shall bee no good melody except God haue first thundered into vs that is to say except he haue giuen vs boldnesse by his promis to answere vntoo him as to our god And therfore as oft as we pray let vs begin at the promises which are conteyned in the holy scripture and consider that God calleth vs to him that he promiseth to heare vs and that wee may boldly go vntoo him Yea but yet let vs not ceasse in the meane whyle to walke in feare but let vs consider that wee come to present our selues before the maiestie of our God let that say I leade vs to humilitie and reuerence according as it is sayd in the text whiche I haue alledged out of the fifte Psalme namely Lord I will enter into the temple and worship in feare So then let vs consider the maiestie of God that wee may bee afrayde and stoupe and submit ourselues with all lowlinesse and yet notwithstanding let vs not cease to take courage continually and too become bold And why Bycause it hath pleased our good God too call vs vntoo him and too promise vs that our comming too him shall not be in vayne Yee see then how wee haue too marke that although wee haue conceiued an assurednesse of Gods good will and do fully beleeue that he will receyue vs Yet notwithstanding we must not ceasse too humble our selues too him with all lowlinesse knowing that wee shall alwayes find him a pitifull and mercifull father towards vs if in seking him wee hold the ryght way as he sheweth it vs. Now let vs fall downe before the face of our good God with acknowledgement of our faults praying him so to put them away as wee may not doubte but that he will accept vs as ryghteouse for our Lord Iesus Christes sake and to graunte vs the grace that our comming too present ourselues vnto him may bee not only to be discharged of the burthen of our sinnes but also too bee so clensed as hee may dwell in vs and so gouerne vs by his holy spirit that we may walke in all obedience to his lawe and to his holy commaundements which hee hath giuen vs And so let vs say Almighty God our heauenly father we acknowledge and coÌfesse according to the truthe that wee be not woorthye to lyfte vp our eyes to heauen to present our selues before thee nor to presume so farre as that our prayers should be c. The ⪠cxxvij. Sermon which is the sixth vpon the ⪠xxxiij Chapter 26 He shall pray vnto God who will be fauorable to him he shall see his face with
haue bene come too the verie point to haue bene swallowed vp into the dungeon of hell And afterward when wee haue bene brought too that afterdeele too imbrace Gods promises and too haue such a lyuely feeling of them as wee maye call vppon him with a full trust True it is that this cannot bee doone perfectly but yet must wee go towards it yet must wee creepe neerer and neerer too it and wee must strayne ourselues too come at it Verie well haue wee made such profers Then is it tyme too open our mouth and too prayse Gods goodnesse that other men may bee drawne too him by our example and that all men may know how there is none other hope of saluation than in his only infinite goodnesse when it pleaseth him to make the death and passion of his Sonne auaylable to take away our sinnes so as wee may be wasshed cleane from all spottes and vncleannesse and be accepted for ryghteouse before him And this matter concerneth not the shrift of the Papistes but the confession of a Christian which ought to be put in vre among vs and is not I haue told you heretofore that one of the cursed blasphemies in the Popedome is too tye the forgiuenesse of sinnes to the Shrift that is made in a mannes eare for God neuer requyred it And in good sooth it is vnpossible that euer any men should knowe the hundreth part of their faults I meene euen of their grossest faults And how shall they doo then if they go about too number the offences which they haue doone vnwittingly Therfore the Shrift that is amoÌg the Papists is as a gulf of hell But there is a Christian confession which is allowed by the woord of God which is that wee should generally confesse our sinnes and when any of vs hathe giuen any cause of stumbling hee should acknowledge his fault too amend the euill That say I is the thing which wee haue to do when God shall haue afflicted vs and afterward remedied our aduersities It is not ment that wee should go blowe in a mannes eare too tell all our offences there nor also that wee should mount vp vpon a scaffold too tell particularly the faults that wee haue committed and after what maner wee did them No wee neede no more but too confesse our defaultes in generall and therewithall too consider that our Lord hath bound vs to him exceedingly in that hee hath giuen vs a happie and wisshed end of our toubles which would haue ouerwhelmed vs if hee had not reached vs his hand and set vs vp againe Also when wee haue offended our neyghbours by giuing euill example wee must acknowledge our faults and not bee ashamed too confesse them with sorinesse in our harts I sayd that this latter confession is ill practized among vs for wee see the pryde that is in most men True it is that they dare not say that they bee righteouse howbeeit when they confesse themselues sinners it is but a cloke of hypocrisie they say that all men are so and so wheras euery man ought too feele his owne misdooings wee fall too couering of them with the mantle of other men And that is a playne mocking of god So then if wee intend too confesse vnfeynedly that wee be bound vnto God and to humble ourselues before him let vs speake according to the feeling of our owne consciences and the miserie wherin wee haue bene pluÌdged and the deadlinesse wherout of God hath made vs way Marke that for one point Also there are othersome who when they haue committed any offence doo fall too blaspheming of God when a whole streete is infected with whoredome if a man reproue them for it they will aske him whither they bring him backe too popishnesse or no bycause they bee told of their faults As who would say that God would haue stumbling blocks nurrished and that the partie which hathe troubled the church should fare the better for his hardnesse and wilfull stubbornnesse So then let vs marke that when God discouereth our sinnes it is too the ende that if wee haue caused any trouble or offence wee should labour too amend it and not be ashamed to open our mouth to confesse what wee haue doone And that is the thing which is shewed vs now namely that when the sinner wil seeke vnto God for pardon and afterward come familiarly to him to take him for his father trusting in his mercy hee must also turne himselfe vnto men Hee must not only pray in secret nor only say in his hart I haue sinned and after that sort aske forgiuenesse and returne vnto God but hee must also turne vnto his neighbours And wheras erst hee went aboute too deceiue God and would haue rocked his owne conscience asleepe he shall coÌceiue such a greef and confuzion in himself that God shall be glorified by it and such as were as it were asleepe shall awake those whose mouthes were out of tast shall find some âauour in the grace of God such as were swalowed vp with sorowe shall knowe that God opened them the gate too come vnto him and too bee short such as were in despayre shall recouer hope of life and saluation Ye see then that the holy ghost ment in effect to declare in this text that when we haue prayed vnto God euery man secretly by himself wee must likewise offer him a generall sacrifice before men ⪠in acknowledging how much we be bouÌd to his goodnesse and in humbling our selues in our sinnes considering how wee had bin damned creatures if he had not pitied vs Therfore it is sayd that hee will haue an eye vnto meÌ And it behooueth vs to mark the order wherof I haue made mention already For Eliu began not at that point but sayde at the entraunce that the sinner shall be wakened namely for that God shal send him remorse of conscience and if hee receyue not that nor become the better for the warnings which are giuen him nor bee afrayd of Gods iustice for all the threatnings that are made vnto him hee shall feele his hand so hard and heuie as hee shall be inforced to perceyue his owne confuzion and to be greeued at it and to become as a dead maÌ And afterward when hee shall come to quickening God shall cause the gospell to be preached and the promises of saluation too bee offered vnto him and hee shall receyue them to his benefit Herevpon he shall call vnto God and conceiue such a confidence as he shall without any douting go vnto God as vnto his father and say Seing that God hath adopted me into the number of his children I may well take this libertie of coÌming vnto him and seing he allureth mee so sweetly vntoo him I must not doubt but he will receyue mee This doone it is tyme to looke towards men If wee should looke first vntoo men and make fayre confessions before wee haue beene sorie and throughly greeued within it were a peruerting of
neede to feele Gods iudgementes and to be smitten hard and to be wounded to the quicke But if we be feeble and trembling so as our knees quake and we haue no more strength in vs it is the propertie and nature of the Gospell to strengthen vs againe according as it is sayd in the Prophet Esay where all such as haue charge to teach in the Church are commaunded to strengthen the weake legges to cheere vp the faint harts and to cherish vp the trembling knees Seeing it is so it behoueth vs to follow the same order according also as the Apostle applieth it to euery faithfull man The Prophete Esay had spoken it but to such as had publike charge to teach but the Apostle in the Epistle to the Hebrewes sheweth that euery man ought to be his owne teacher in that behalfe So then let vs looke to our selues and if wee bee astonished at Gods iustice lette it not caste vs into wicked imaginations nor make vs too fall into despayre but if wee feele that oure knees tremble and that our armes and legges be as good as broken that we be so afflicted as we know not what to do yet lette vs not therefore ceasse to strengthen our selues from day too day Eliu hauing spoken so addeth Iob heare mee giue good eare at leastwise if thou haue no matter agaynste mee for I stoppe not thy mouthe speake if thou haue wherewith to iustifie thy selfe if not hold thy peace and heare mee speake and I will teache thee wisedome for I desire to iustifie thee As if he shoulde say I would fayne that thou shouldest be quitte If thou haue good and auaylable defences bring them forth if not lette thy mouth bee shet Here nowe againe we be warned in Iobs person to keepe silence when Gods truth is set afore vs and not to replie agaynst it And it is a very profitable warning considering the hardnesse of heart and the pryde that is in men For it is exceeding harde for vs to submit our selues vnto god VVee see that there bee alwayes striuings in vs and that oure mindes are not framed too suche lowlinesse as they ought to bee For if a man alleadge vs a good and holye thing we are not so mylde as to receyue it but we haue suche a pryde as wee are loth to bee subiect to any other thing than our owne will. Yee see then that the nature of men is to lift vp themselues agaynst God and alwayes to kicke agaynst his worde Sith we be subiect to such a wicked and cursed vice let vs marke well the warning that is giuen vs here VVhich is to be teachable when God causeth men to tell vs his truth And this is it which S. Iames meeneth when he sayeth that it behooueth vs to receyue Gods woorde with a meeke spirite It is not without cause that he hath expressed this meane VVould we then shew how we profite in Gods worde It behoueth vs aboue all things to haue a meeke gentle spirite For if we be of a fierce courage surely we shall turne all to euill neuer finde taste in Gods worde but ouerthrow all goodnesse and our light shall be turned into darkenesse VVhat is to be done then VVe must keepe silence when God speaketh Neuerthelesse we must not looke that he shall shew himselfe visibly from heauen but as often as his worde is preached set forth vnto vs we must hold it for true good assuring ourselues that it proceedeth froÌ him And if we reply against it we make not warre agaynst a mortal creature but we aduaunce ourselues with diuelish presuÌption agaynst the liuing god Therfore it behooueth vs to hold our peace that we may be taught Finally the whole true wisedome of men is to yeelde themselues teachable vnto God and to submit themselues wholly too that which is shewed them in his name and authoritie This is the first point which we haue to marke in the exhortation which Eliu maketh here vnto Iob. For his speaking vnto that man is in such wise as that vnder his person all of vs are warned of their duety as I haue sayde already But aboue all things let vs marke that it behoueth vs to keepe silence when we are spoken to of Gods iustice and reproued for our sinnes Thus ye see a circumstance which we haue yet to marke ouer and besides that which hath bene sayd already VVhat is it that Eliu treated of hitherto he shewed vntoo Iob that God is ryghtuous yea and after such a sort as men ought to be wholly gouerned by him and that it is in him to draw them backe from the graue and to bring them vnto life holding them continually in his mighty hande till he haue brought them to their perfection But therin do men most of all beguile theÌselues VVhy so Men caÌnot glorifie God and take all shame to themselues they wyll alwayes chalenge somewhat too themselues although they ought to know their owne lewdnesse and to bee ashamed of it yet notwithstanding they are alwayes puffed vp with some presumption and dazeled with some vayne fancie saying haue not I this and haue not I that and although I be not perfectly rightuouse yet am I not vtterly destitute of all goodnesse Thus yee see how men are desirous to reserue somewhat to themselues cannot yeeld vp all vnto god And that is the cause why wee cannot fully receyue the doctrine of free iustification which sheweth vs that God receyueth vs of his own meere mercy and that his accepting of vs is not for any respect of our owne workes which are altogither sinfull but bycause it pleaseth him too washe vs and clenze vs in the bloud of his onely sonne and to hold vs and acknowledge vs for his children notwithstaÌding that by nature there is nothing in vs but wretchednesse and cursednesse For this cause Eliu hauing shewed how much wee be bound vnto God for all things which we haue in so much as the honor ought to be yeelded vnto him as to the beginner and performer of all ⪠he addeth that all men shoulde giue eare to it hold their peace according also as S. Paule sayth in the third to the Romanes which I alledged one of these dayes paste Nowe when Eliu sayeth that he is desirous to haue Iob quit thereby hee sheweth that he went not to it of a fierce and contentious minde as meÌ are wont to do when they wil mainteyne a coÌtrary part nor of purpose to grieue the man No but he would faine that Iob could haue mainteyned his rightuousnesse sith he hath not wherewith to do it he would haue him to huÌble himselfe before god And let vs marke that Eliu speaketh here as the instrumeÌt of Gods spirit And hereby let vs take warning that wheÌsoeuer god thuÌdreth agaynst vs in the holy scripture he coueteth not our destructioÌ by bereeuing vs of the thing that beloÌgeth vnto vs as thogh he enuied vs
beleeue that wyne is no more wyne but that it is turned into the bloud of our Lorde Iesus Christ Then marke heere the allegation of the Pope O sayeth he there would be many inconueniences if the cup should be giuen to all the people it were better that the Priest should drinke in the behalf of all the whole company To be short it is all one as if he sayd we bee wiser than God we see things that he saw not and therefore we must prouide for them And after what maner By putting away the ordinance of Iesus Christ Beholde our Lorde Iesus Christ sayth drinke ye all of this cup. He sayeth expressely drinke ye all And behold the Pope commeth and cutteth off that worde saying it is true that so was the ordinance of Iesus Christ But we haue not don it without good reason it is to prouide for inconueniences I haue foreseene it to be so And what shal we say of Gods sonne who is the infinit wisedome it selfe and the light of the worlde Did he see nothing in making this institution VVe see then that men ouershoote themselues beyond al measure wheÌ they consider not that all Gods doings are brought about by infinite rightuousnesse and wisdome Then let vs hold vs there and follow the way that he sheweth vs and not be afrayde that we shall erre if he once shewe vs his will and we suffer our selues to be gouerned quietly by it 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 done so as we may be sorie for them and aske him forgiuenesse and that therwithall we may knowe that there is no other help for vs but to put our selues to his mercie that hee may spare vs not for some little time only but so as we may bee alwayes vphild by his power and so assured of his mercy as we may not doubt but that he will guide vs euen vnto the ende vntill he haue deliuered vs from all the aduersities and miseries wherevnto we be now subiect That it may please him to graunt this grace not onely to vs c. The Cxxxv. Sermon which is the eight vpon the .xxxiiij. Chapter 33 VVill God performe the thing by thee For thou hast misliked it but wilt thou chooze and not I vvhat knovvest thou speake 34 Ye men of vnderstanding speake you and let vvise men heare mee 35 Iob hath not spoken in vvisdome neither hath his vvords bin in vnderstanding 36 I desire that Iob shoulde bee tried to the vtter most to the ende vve might see the ansvveres for men of vvickednesse 37 He vvill multiplie his sinnes by iniquitie he vaunteth himselfe agaynst vs and multiplieth his vvordes agaynst God. WE haue seene heeretofore how God to scorne mennes folly offered to heare mennes counsell saying that if hee had not vnderstoode the things that they shewe or if he had done amisse he would do so no more and therevpon I declared that it was not without cause that God so scorned this presumptuousnesse for we see how men exalt themselues agaynst him and take vpon them too controll him at euery turne and therfore God hath neede to dandle with them after that maner And now Eliu setteth forth the Maiestie of God saying will he performe the thing by thee Then like as heretofore hee had as it were dalyed to the ende that men might know the better how fonde their ouerweening is so also on the contrarie part he sheweth that it is no dalying with so great a Lorde as God is For when wee haue replied neuer so much what are we Is it meete that hee should be subiect to our lustes Shoulde he aske counsell at our handes to knowe what he shoulde do VVere not that an ouerthrowing of the whole order of nature So then wee see howe the holy ghost hauing declared that men are not worthie to bee spoken vnto with reason and grauitie doth nowe touche them to the quicke euen by setting the maiestie of God before their eyes and by telling them that it is not for vs to set him any lawe or rule Thus much importeth this saying will hee performe the thing by thee For although men ouer labour themselues yet shall they not winne so much that God should yeeld vnto them and bee subiect to their pleasure And therefore spight of their teeth they muste passe the waye that God hath appoynted according as hee listeth to dispose things and not as wee say For it is not in vs to rule the matter True it is that here it might bee obiected that Eliu doth not sufficiently defende Gods rightuousnesse by alledging his mightie power But it behoueth vs to beare in minde howe it hath bin declared afore that when God is mounted vp into his seate hee doth not there glorie of an absolute or lawlesse power but that hee is therewith the iudge of the world and that nothing is more peculiar vnto him than equitie and vprightnesse insomuche that hee can no more be bereft of them than of his owne being On the other side the cace standeth not heere vpon shewing what God intendeth but of his making of men to feele their owne frailtie Therfore here is a comparing of things contrarie For on the one side God sheweth that al power belongeth vnto him without exception and on the other side he warneth vs to coÌsider well what we our selues are and what our sinfulnesse is and to beware how a mortall man that is but a worme of the earth shoulde take so stoutly vpon him as to dare stande in contention with his God and desire to ouerrule him And surely so often as we murmure against God and cannot accept the things in good worth which come from him wee knowe him not So then let vs mark wel that the holy ghost doth here bring men backe to their owne state For neuer durst they bee so bolde as to grudge agaynst God except they had forgotten what they themselues be VVill we then be lowly and mild to glorifie God as it becommeth vs ⪠Let vs enter into our selues and examin well what our nature is and when we knowe that we bee but men it will holde vs short from any presumption Thus wee see what wee haue too beare away in this text And further it is sayde thou hast mislyked thou shalt chooze and not I. Heere againe in this streyne God is brought in complayning of mens pryde for pleading so agaynst him For surely they that cannot content themselues with Gods will doo mislyke his doings and by that meanes pretend to haue choyze election as though it were free for them too saye this is not well done God must leaue to do so True it is that we would abhorre such blasphemies and if it should be demaunded whether any of vs would take vpon him to let God of the executing of his determinations euerie of vs would answere God forbid that euer
confounded nowadayes lette vs learne too returne thether as God calleth vs whiche is that his doctrine shoulde bee heard and take place amongs vs so as all of vs shoulde be diligent to receyne it he which knowes hee hath done amisse should seeke to amend it that by that meanes we myght all doo honour to him that ought too haue souereyntie ouer vs and consider that if Iob were condemned for gyuing himselfe the brydle too muche in that hee mortified not his affections nor hilde them sufficiently in awe Alas what shall become of vs Then let vs thinke vpon it be ashamed to see the wretchednesse that hath reygned too muche amongst vs For I pray you to what purpose is it for vs too speake of the reformation of the Gospell when in the meane season wee stryue after this sort against God whereas wickednesse hath his full scope nowadayes so farre of are men froÌ repressing it that it is rather mainteyned with tooth and nayle insomuch that if a man take vpon him to speake and to shew them their faultes then the lambe doth alwayes trouble the water These stinking goates that croude theÌselues intoo Gods churche do trouble and defile all the holinesse that God hath set amongs vs by his word in the meane whyle these silie lambes muste be accuzed as though they were the cause of all the euill Sith wee see this let vs learne to strengthen incourage ourselues that when wee see the euill in others we may take heede that it bee not also in ourselues And furthermore wheÌ we feele that our Lord graunteth vs the grace too submit ourselues vnto him in all mildnesse so as we suffer ourselues to bee taught although we see wickednesse raygne not onely let vs not coÌsent vnto it but also let vs resist it stoutly to the vttermost of our power For he that dissembleth or draweth a curten before his eyes wheÌ wickednesse rangeth abrode the deuill carieth away his vnderlings after that sort is as gilty in Gods iudgemente as if hee had maynteyned the euill Thus ye see how we ought to practize this doctrine if wee will do God his dewe seruice and acknowledge him to be Lord souereygne ouer all monarchies and principalities in the worlde Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes praying him to make vs to repente them that beeing gouerned by his holy spirite we may fight mansully agaynst all the temptations and afflictions of the worlde and whyle that it shall please him to keepe vs heere wee may seeke to bee altogither subiect to his holye commaundementes And so let vs say Almightie God our heauenly father we acknowledge and confesse according to the truth that wee be not woorthie to lifte vp our eyes to heauen to present our selues before thee nor to presume so farre as that our prayers c. The .cxxxvj. Sermon which is the first vpon the .xxxv. Chapter ELiu proceedeth saying 2 Diddest thou thinke this aright vvhen thou saydest my rightuousnesse is aboue God 3 For thou hast sayd vvhat shall it profit mee or vvhat shall it auayle mee not to haue sinned 4 I vvill ansvvere thee and thy freendes likevvise 5 Looke vp to the heauens and behold them looke vp to the ayre that is aboue thee 6 If thou sinnest vvhat dost thou against him And if thy sinnes be multiplied vvhat hurtest thou him 7 If thou be rightuous vvhat giuest thou him Or vvhat shall he receyue at thy hande ELiu continueth heere still to blame Iob sor blaspheming the ryghtuousnesse of God he groundeth it vpoÌ this poynt that Iob had ment that his owne rightiousnesse surmounted God. Not that he vttered those words or pretended any thing but by cause hee had mainteyned his owne rightuousnesse in such wise as though God had tormented him wrong fully and without cause And therevpon it shoulde haue insued that God dealte not reasonably with him but afflicted him out of measure Howbeeit for the better conceyuing hereof it behoueth vs to call to mind what hath bene sette downe heeretoofore VVhen Iob spake of his owne ryghtuousnesse it was onely to the ende to shewe that hee was not punished for his offences and that hee ought not too bee iudged wicked bycause God afflicted him so greeuously aboue all other men For as I haue told you God in afflicting men hath not alwayes an eye too the punishing of theyr sinnes but intendeth too trye their pacience as bee sell vnto Iob when God gaue Satan the brydle For it was not bycause Iob was a naughtye packe and had prouoked Gods wrath by greate offences No but although Satan founde no faulte in him yet notwithstanding he obteyned leaue to torment him So then the cause why God afflicted Iob after that sorte was not for that he was angrie with him but for that he intended to trye his obedience that it might be a mirrour vnto vs Therefore Iob fought very well in saying that he was not punished for his offences but that there was some other respect And therein he deserueth not to be condemned But his faulte was that beeing troubled with the vehemencie of his passions he thought firste of all that God vsed no measure but was so sore agaynste him and that a poore creature oughte not too bee punished after that sorte and so did hee murmure in that behalfe True it is that Iob flattered not himselfe in his infirmitie but yet had he not so good stay of himselfe as hee ought to haue had And agayne the greatest mischeefe was that hee thought vppon nothing but his anguishe insomuche that at tymes his fayth was as it were choked and hee looked no more to the heauenly life nor to the reward that is promised too all the faythfull after theyr manfull fighting He coulde not atteyne to that bycause he was forepossessed with his greefe and as it were troubled and vtterlye ouer whelmed Yee see then that Iob confesseth ryghtlye in generall that God hath prepared an euerlasting heritage that cannot fayle for those that are his and that the wicked also cannot scape his hande but although they triumphe in this world and take their pleasure heere yet they shall pay very deere for it Iob knewe all these things in generall but when hee ment to apply the doctrine to himselfe he coulde not bring it to passe bycause his hearte was distressed and hee stormed too muche VVhen hee was at that afterdeele hee gazed here there coulde not see three foote afore him without dazeling of his eyes his wits were after a sorte berest him That was the cause why he could not coÌfort himself with the hope of the reste that was promised him For hee had assuaged all his anguishe if he had remitted himself vnto God to say euen so Lorde yet haue I alwayes hoped that thou wilt make mee feele that such as shall haue suffered their afflictions paciently shall be happy in the
reason that God should hate his creatures so VVere that indifferent dealing Yea As who shoulde say that God were tyed to men and had no authoritie at all ouer them Seeing it was in Gods choyce and power to make vs brute beasts yet he hath printed his Image in vs and giuen vs a far higher dignitie than to theÌ why should we grudge as now against him if he put a difference betweene man and man and do it by his owne secrete ordinaunce without making vs knowe any other cause than his shewing of his goodnesse For seing that he hath not made a man a beast wheras he might haue done it if he doe loue him in his own nature haue we cause to grudge against him No we see then that such as rayle at Gods election are out of their wits specially seeing it behoued them to returne to this matter which is shewed vs here namely that it was known euen vnto the very Paynims for it appeareth that euen among the Painims some haue vsed this manner of praysing god Therefore suche phantasticall heades must be set to schole to the Infidels for they are not worthie too haue their maliciousnesse which is matched with such pryde against god reproued by the holy scripture And further if the consideration of the benefits which God hath bestowed generally vpon al mankinde ought to prouoke vs to magnifie him haue we not so much the greater occasion to do it and to cal vpon him with thankesgiuing for the benefites which we haue receiued of him in that he hath giuen vs much more that is to say in that he hath reformed his image in vs offered vs his worde and shewed him selfe more familiarly vnto vs therefore heere we must proceede by degrees Firste we must vnderstande that seeing God hath inhonored vs by making vs his creatures wee are alreadie bounde vnto him thoughe there were none other cause But when hee hath preferred vs before the brute beasts yea euen of his owne meere goodnesse without finding any cause why in vs that is yet another thing wherein he hath shewed him selfe more louing And when we come to seeke him such knowledge must make the way for vs opeÌ vs the gate Beholde I come too my God and in what manner doe I seeke him Not only as him that hath created me but also as him that hath vttered a fatherly loue towardes me For I am created after his owne image and likenesse VVhat is the cause that he hath aduaunced me aboue the brute beastes Is not this then a sufficient matter and occasion of boldnesse to come vnto him And furthermore if I be scourged by his hande is not the foresayde reason ynough to assuage oure miseries howe greeuous so euer they seeme to be That is to wit that seeing wee haue receyued benefites at Gods hande ought wee not to suffer oure selues to be chasticed by him if hee list to vse roughnesse towardes vs Thus it is Sugar as I may terme it to seazon our sorowes withall when we call Gods benefits to remembrance in the time of our affliction by acknowledging and saying Verie well I am a mortall creature and God hath put a difference betwene me and the brute beastes Howebeit moreouer I haue bene baptized in the name of our Lorde Iesus Christe and that is a second marke which he hath set vpon me to shew me that he is minded to keepe me in his stocke howbeit as much as in me is I haue defaced my baptime I haue bin a faithlesse wretch and yet beholde my God hath drawne me back againe to himselfe he hath inlightned me in the midst of the thicke darknesse wherein I was Verely I was plunged to the bottome of hell and my God hath reached me his hand and Iesus Christ the daysunne of rightuousnesse doeth so inlighten mee that in beholding his face in the doctrine of the Gospell I see the gate of Paradyse opened vnto mee Seeing then that our Lorde cheereth vs in suche wise haue wee not good cause to magnifie him and to humble oure selues before him But nowe let vs see howe many there are to bee founde that doe so True it is as I haue declared alreadie that suche as are ouerpressed with miseries and calamities will crie vnto God. But after what sort Haue they throughly considered aforehande howe much they are bounde vnto him haue they made their way by acknowledging the benefits that they haue receyued No But cleane contrarie So then forasmuch as men acknowledge not God as their maker nor call to mynde the benefits which they haue receyued of him without ceassing and specially seing they acknowledge not that he hath created them after his own image wee must no more thinke it straunge though God suffer vs to pyne and wither away in our miseries and we perceyue no helpe at his hande For wee are not worthy of it Thus yee see what we haue to marke in this texte But nowe what must wee doe on the contrarie parte For as much as the holie Ghost doth heere by the mouth of Eliu reproue men for their frowardnesse and tell them that if God do not comfort them nor deliuer them from their aduersities it is bycause they seeke him not in truth let vs bee well aduised too make Gods former benefites our sheelde to set against the aduersities that oppresse vs saying True it is that this affliction is so bitter that if thou looke no further it were inoughe to tumble thee into dispaire But hath not thy God shewed himself a father towardes thee and that so many ways as thou must needes feele his fauor and goodnesse Then behoueth it thee to shet vp all thy senses in it and not to suffer thy affections to debate ouermuch Beholde I say wherevnto it behoueth vs to come And furthermore when we haue well bethought vs of Gods gracious gifts let them serue vs to double vse The first must bee to certifie vs that we shal not be disappoynted in our praying For seing that God hath alreadie shewed himself beneficiall towards me before I was borne and continued the same all the time of my life and that his goodnesse is an infinite thing Should I doubt that he will not heare me when I come to cal vpon him ye see then howe we ought to take Gods benefits to persuade our selues that we lost not time in seking vnto him Againe the other point is that wee must arme our selues with pacience Therefore when wee thinke so vpon Gods benefits let the same serue to comfort vs in the time of trouble and let vs not bee so malicious as to grudge against him but rather let vs thinke thus Seeing my God hath created me is it not reason that he should haue all right ouer me and that he should gouerne me at his pleasure Then if we come to referre our selues after this sort vnto Gods goodnesse we shall not ceasse to submit ourselues vnto him for any affliction that hee layeth
God gouerneth his seruants and is the preseruer of those that coÌmit themselues vnto him and that he deliuereth theÌ from all their aduersities yea howbeit that is not done in such wise but that he suffereth the godly to be nowe and then afflicted yea seemeth not to be minded to succor them though they call vppon him Therefore it behoueth vs so to acknowledge Gods prouidence as we consider that he reserueth many things till the last daye And this is the matter that Eliu should treat of here This Chapter then importeth none other thing but that if we open our eies wee maye easily see that God holdeth the brydle of all worldly things and sheweth himselfe to bee carefull ouer vs True it is that wee see not so perfect and good a state as were to be wished no it is farre wide of it Howbeeit the reason is apparant namely that God is mynded too exercise vs heere with mayne battayles and againe that hee intendeth too drawe vs further namely too make vs too knowe that a day will come wherein all things shall bee stablished againe so that whereas things go amisse as nowe it is too the ende that wee shoulde bee the more prouoked too desyre the appearing of the Sonne of God too sette all things in order againe according as it is his office and as hee hath promised so too doo But before Eliu treate of the foresayde matter namely that God gouerneth the worlde and disposed thinges in suche wyse as his iustice is sheweth by experience hee vseth heere a Preface Heare mee sayeth hee for I haue yet matter too speake concerning God. And what matter I will extende my knowledge a farre sayeth hee to proue that âe which made me is righteous Eliu in saying that hee had yet to speake of God sheweth that a faithfull man must not giue ouer the maintenance of Gods quarell too the ende to stoppe their mouthes whiche murmure agaynst him or blaspheme him And truely if wee had but a little peece of the zeale that is commaunded vs in the holy scripture we woulde be much more earnest in mainteyning God honour than we bee It is sayde in the Psalme that the reproches which are offered vnto God ought to light vpon our heades and so touch vs as wee may feele them at the heart and bee more greeued and sorie for them than if men did vs all the outrage that were possible to bee thought For who are wee If wee were a hundred tymes misused ought our owne honour too bee so much set by at our handes as the honour of God No. But yet wee see the coÌtrarie so as if any of vs be defamed by and by hee will reuenge himselfe or at leastwise seeke iustice and is neuer contented til his honor bee repayred and yet his honour is nothing For what are wee But as for the name of God that shall bee rent in peeces one shal villaynously skoffe at it another shal spewe out cursed blasphemies agaynste it and a thirde shall rayle at it And this geere passeth and slippeth away amongs vs no man is moued at it and if wee speake but one worde agaynst it wee thinke wee haue done more than ynough Therefore when wee suffer Gods doctrine to be slaundered his Maiestie blasphemed and his name runne in mennes mouthes with reproch therein wee shewe that there is not one droppe of good zeale in oure heartes and this cowardlynesse of oures deserueth that God shoulde disclayme vs for his children For if wee tooke him for oure father coulde wee abide that men shoulde aduaunce themselues after that sort agaynste him A childe that is of a good nature woulde couer the reproch of his carnall father although hee were of no value And what shall wee then do when the matter concerneth him that is the wellspring of all righteousnesse and the king of glorie and which deserueth all prayse as the scripture speaketh and as the effect it selfe sheweth Then if wee clayme him for our father and yet notwithstanding haue our mouthes shette when men go about too peruert his truth and his name is reuiled and too bee short hee is made an open scoffingstocke and wee bee not touched nor greeued at all with it are wee woorthie too bee acknowledged for his children So then wee ought too marke this Text better where it is sayde that there is yet more too hee spoken of God. This worde yet importeth that when a faythfull man hath sette himselfe agaynste the wicked whiche impeache Gods honour hee is not discharged for shewing onely that hee consented not vnto them but as much as in vs lyeth wee must too the vttermost withstande and resist those that offer wrong vnto God and go aboute to diminishe or deface his glorie by any maner of meanes VVee must I say bee their enimies to the vttermost and neuer giue ouer the battaile in so holye and iust a quarell But in the meane while we see the wicked are alwayes readie to mainteyne euill caces and in these dayes the wickeddest man shall finde most bearers and bolsterers insomuch that a man might conclude that if hee will bee fauoured and borne out hee must giue himselfe too all euill And againe euerie man will sell his conscience and his tongue for a little good cheere or some other suche corruption These things are manifest and yet in the meane while they whiche say they haue some zeale of God are dumbe and dare not open their lippes Seeing then that these villaynes are so outrageous I pray you shall there neede any other recorde too condemne those that haue had no courage and stoutenesse too mainteyne Gods honour than the wickednesse that is seene in the wicked in that they doo so linke togither in all euill Thus as for goodnesse yee shall not finde a man that will hazarde himselfe for it The wicked maye spight God in theyr mainteyning of wicked matters vnder the colour of some present that shall bee giuen them and in the meane while no man shall haue the minde the mainteine goodnesse Therefore let vs learne to be more zealous of Gods glorie than wee haue beene And first of all when wee see men go about to ouerthrow the good and pure doctrine let vs shewe what fayth there is in vs and make confession of it by withstanding Satans lies and such as seeke nothing but to bring troubles and stumblingblockes into the Church of god That is one poynt Againe do we see God scorned and dallyed withall and men talking of the holy Scripture to bring all religion in disdaine Let vs bee inflamed with a holy anger for it is a cause whiche ought too moue vs and greeue vs when wee see Gods honour wounded and his religion misused So then let vs shewe that wee haue yet too talke of god Thirdely when wee heare blasphemyes flying abroade in the streetes or in the markets or in vittayling houses let vs labour to resist them to the vttermost of our power
Moreouer as oft as we heare it thunder let vs vnderstand that it is a sounde which proceedeth from the mouth of God. For our wittes must not friske and wanze awaye in the ayre as though the thunder were ingendered there without the commaundement of a superiour maister Then let vs come vnto God and assure our selues that the thunder must needes bee ingendered by the power of his mouth And when the ayre is so troubled and all on a rore let vs vnderstand that the same is no dead thing but the very order which God hath stablished whereby his power is manifested vnto vs Ye see then what we haue to remember But if we can perceiue that God moueth mens hearts by lightning rayne and tempests let vs assure ourselues that we be doublefolde guiltie before him when wee be familiarly taught not by a confused noyse but by his worde so as he offereth vs a doctrine that is certaine and wherein we may be edified And doubtlesse wee deserue to be much more greeuously condemned if we take not profite of the hearing of this voyce whereby hee dooth not strike vs in feare but comfort vs True it is that when soeuer Gods worde is preached the ende whereto it tendeth is too make vs feele our wantes For it is not withoute cause that Gods woorde is tearmed a twoo edged sworde to examine men and to search all their thoughts and affections And for the same cause it is sayde also that we must bee sacrificed vntoo God by the meanes of the Gospell There must then bee a kinde of dying in vs or else Gods worde shall neuer preuaile in vs VVe must renounce our selues and whatsoeuer is of our owne nature must bee beaten down Thus ye see how our Lord thundereth and lightneth by his worde But on the other side by the selfe same worde hee also quickeneth vs coÌforteth vs and to be short giueth vs a full ioy in that he calleth vs to himself offereth vs his sonne to guide vs thither telling vs that in him wee bee assured of our saluation So then seeing that God speaketh so familiarly vntoo vs if we hearken not vnto him to glorifie him lyeth there not a more greeuous and horrible damnation vpon vs than vppon suche as neuer had any teaching more than theyr onely beholding of the order of nature and their hearing of the thunder and yet were moued inwardely at it True it is that this perceyuerance shall be ynough to condemne vs as I haue sayd alreadie and although men had neuer heard eyther lawe or scripture yet notwithstanding if they lyued in this worlde they haue not any excuse for God is sufficiently declared vnto them to reproue them of malice and wilfull stubbornnesse And vndoubtedly we see that God hath tormented and as it were racked the greatest despysers of his Maiestie that euer were by his thunder Reade the Storyes of the Heathen men and ye shall see that the greatest scorners of God that euer were haue beene so frayde and afflighted that mauger their heartes they haue shewed at the hearing of the thunder yea and confessed that there was a God aboue the thunders and tempests whome they were inforced too feare God hath distressed them in such wise that they were set as ye would say vppon a scaffolde as if open execution should be done vppon some man that had wrought high treason agaynst his Prince Euen the greatest Princes of the worlde haue taken knowledge by thunders and tempests that there was a God in heauen which gouerneth all And that is a proofe that the thunder ought too bee ynough too bowe the hardest heartes that can bee seeyng there is such a marke of Gods Maiestie in it Then needeth there none other thing than the tempests and lightnings that are seene in the ayre to condemne the dogges and swine that make a mocke of all Religion Although there were neither lawe nor doctrine in wryting yet doth the onely thunder holde them conuicted so that spite of their teeth they must bee faine too graunt that there is a God in Heauen So then this voyce whereof mencion is made heere will be ynough to condemne all the men in the worlde although they had neuer heard nor read so much as one worde of doctrine How bee it wee must always come to the comparison that I haue touched which is that if Gods thundering in the ayre with a confused sounde bee a sufficient speaking too condemne the vnbeleuers and his making of the lightnings to flash abroade is a sufficient light too condemne the blinde what shall followe when hee speaketh gently and vseth so amiable a maner of teaching yea and euen lispeth with vs too the intent wee might vnderstande him the better VVhen he not onely affrighteth vs not but also allurerh vs with gentlenesse and curtesie too come vnto him if wee bee stubborne agaynst him what shall become of vs VVhat excuse will there bee for vs And heere ye see why in the Psalme that I haue alledged it is sayde that in the Temple of God euerie man shall giue God glorie For after that the Prophet had spoken of this mightie voyce of God which maketh the mountaynes too remoue the Rockes too melt away the Earth too quake the trees too fall downe from mounte Libanus and the wylde Goates too slinke their Kiddes in the Forrestes and which moueth and shaketh the whole world afterward hee addeth that God shall bee glorifyed in his Temple And howe then VVhen the lightnings flash throughe the wings of the Earth that is to say ouer all the borders of the Earth and the Thunderclappes are hearde from the one side of the worlde to the other ought not God too bee knowne in all things and ought not both greate and small to doo him homage Yes verely And wherefore then doth the Prophete speake specially of the Temple of God It is according too the comparison that I haue touched which is That God affrighteth and wakeneth the Heathen men when hee thundereth howbeeit that is not to bring them too saluation but onely to conuince them vtterly too the ende they shoulde not pretende any tryfling excuse that they knewe not God nor his Maiestie They knewe him sufficientely too their vtter condemning but as for vs Gods intent is too drawe vs too saluation when hee speaketh vntoo vs For there hee thundereth not too make the ayre rore neyther maketh hee confused noyse as I haue sayde but hee speaketh gently and familiarly hee vttereth his heart vnto vs hee sheweth vs which is the way of life and he inlightneth vs with the brightnesse of his worde which shineth vpon vs Thus ye see why God deserueth too bee glorified in hys Temple For although hee be manifested too the whole worlde and all creatures are inuited too prayse him yea and that they bee constreyned and inforced therevntoo yet is there a farre other more mightie and royall power in the worde that is preached vntoo vs For there God
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
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
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
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
him without admitting any excuce They spake lustily agaynst him as though he had bin but some sillie worme of the earth or some vyler thing than a worme But nowe they come to him yea euen with intreatance For god hath bereft them of the pryde that blinded them before Lo then what chaunge followeth when we be humbled before God and that he hath so spoken in our hearts as we knowe what wee bee For there is nothing that keepeth vs from walking in feare and froÌ vtter abacing of ourselues but that we bee sotted with a foolish ouerweening to thinke our selues too be that which we be not Therfore God must be faine to teach vs For all the men in the worlde cannot mend this foolishe pride wherewith we be puffed vp till God haue put to his hande But besides that Iobs freendes had forgotten the pride wherewith they had erewhyles beene caried away they did also shewe theyr repentance in obeying God and in verie deede the true frute that sheweth the roote to be good which otherwise should lie hidde in the heart is that we indeuer too obey Gods ordinaunce And that also is the cause why it is sayde in the Actes Men and brethren what shall wee doo VVhen Saint Peter had as it were thuÌdered agaynst those that had erewhyles despysed oure Lorde Iesus Christ it is sayde that they beeing wounded in theyr heartes and pricked inwardly with remorse said what shal we do They offered themselues vnto God to followe whatsoeuer he shoulde commaunde them Therfore wee see the like frute of Repentance in this Text For Iobs freends vpon knowledge and putting away of the fonde ouerweening wherwith they had bene hild before come and do all that God willed theÌ And so whensoeuer wee bee throughly humbled before God so as we be displeased with our selues we shal also haue a willingnesse and desire to submit our selues too Gods woorde For it is one peece of our ouerweening to do the things that we haue ymagined in our owne braine And when wee will needes bee ouerwise wee cannot obey God but when we be vtterly bereft of all pride then we know that God ought to haue authoritie to tel vs what is good for vs to doo and that there is nothing else for vs to doo but to submit our selues without any gainsaying Nowe it is added immediately that God receyued the face of Iob and turned his captiuitie or was turned at his repentance when he prayed for his freends Seeing it is so that God regarded the face of Iob and accepted his prayer forsomuch as he had appoynted him to bee a prâest I pray you haue not wee a much better certentie seeing our euerlasting Aduocate who is entered into the Sanctuarie of heauen that is to wit our Lorde Iesus Christ shall neuer be refuzed nor wee neyther if we come to God hys father by his meanes holding euermore the way and furtherance that hee hath giuen vs Beholde Iob was a poore man and euen entering into the high way to blaspheme God and although hee did holde himselfe in pacience in the winding vp yet had he such pangues as made him to fling ouer the feeldes in somuch that he oâfended God greeuously as I haue declared heeretofore and yet for all that when God inioyned him that office of praying he heard him not onely for himselfe but also for straungers yea and for suche as had bene his enemies and were as good well neere as separated froÌ god For they had vtterly peruerted his woorde and beaten downe and destroyed the hope of the endlesse lyfe that is to come as I haue sayde afore and yet notwithstanding Iob obteyneth grace for them Nowe if it be sayde that God made that thing auaylable which was but a little dimme shadowe what shall bee done nowe that hee hath appoynted his owne onely sonne to bee the Priest and commaunded him not too offer vp Goates and Calues or Sheepe but to offer vp both his bodie and soule in Sacrifice Seeing then that the Sonne of God hath in his owne person offered himselfe for our redemption and to do away all our sinnes and ceasseth not to make intercession for vs still shoulde wee doubt of obteyning forgiuenesse for his sake or of beeing alwaies receyued with all louingnesse and fauour at Gods hande But as I haue touched alreadie the naughtynesse of the worlde sheweth it selfe in this that men can not content themselues with one mediatour alone The Papists runne seeking to their Hee saincts and Sheesaincts to bee their Patrones and Aduocates And what is the cause thereof For that they yeeld not so muche woorship vnto Iesus Christ as to acknowledge that he hath bought them with his deathe and passion They can well ynough call him Sonne of God Redeemer but they acknowledge him not for their Aduocate neyther flee they too him for succour they know not what it is to pray to him they heare no tydings of it among them And on our side do we our dutie as becommeth vs I speake of those that are duely taught For as oft as wee shoulde pray vnto God the euerlasting Sacrifice wherby redemption hath bene purchased for vs ought to come too our remembrance and before our eyes But wee neuer thinke vppon it but at a glaunce and there are many so grosse and beastly that although they ought to haue their eares deafe with hearing that Iesus Christe is our Aduocate yet can they not discerrie betweene God our Lord Iesus Christ in somuch that when they shoulde call vpon the father in the name of our Lorde Iesus Christe they wote not whither there bee any Aduocate that maketh intercession for vs or no. But it is no maruell though our Lorde do oftentimes so dazle mens eyes to the end to turne them away from the meane of furtherance whiche he hath giuen them by his worde For they be turned away by their own maliciousnesse and haue shet the gate against themselues that they might haue none accesse vnto God to call vpon him according also as we know that there is no opening except wee haue Iesus Christe for our spokesman whome they haue forsaken And that is bicause the Diuell hath at all times so laboured to put forth fonde imaginations to carie away men hither and thither But let vs keepe our selues from gadding out and rather sith we see that God hath heard men by meanes of their Sacrifices so that the Priestes of the law entered not in vaine into the SaÌctuarie that was made with mans hands and was corruptible when as they brought no better thing with them than the bloud of a beast let vs be sure that nowe our Lord Iesus Christ will make vs too find God pitifull and fauourable towards vs so as we shal be receiued to mercie doubtlesse if our prayers be grounded vpon the Sacrifice which hee hath offered and that we acknowledge how it belongeth to him to carie worde for vs and to cause vs to be heard
God preserueth vs in the state wherin he hathe set vs and that it is not ynough for him too haue created vs at the first nor to haue giuen vs liuelinesse but that hee must be fayne to continue it also Now if this be to be acknowledged in respecte of this present life much more reason is it that God should bee praysed for renewing vs by his infinite goodnesse for repayring his image in vs and for leading vs as it were by the hande vntill such time as we haue finished our course For it behoueth him to worke with a greater power in that behalfe than in the order of nature Therefore let vs learne to magnifie Gods gracio us giftes in such wise as we perceiue them to be And further let vs marke well that if Iob hauing felt that God had bestowed so many benefites vpon him ceassed not to be so greeued as he was fayne to bewraye his excessiue passions the same may muche more befall vs when wee shall not haue mynded Gods goodnesse as becommeth vs and the gracious giftes which he dealeth out to vs dayly For as I haue declared heretofore the true remedie to assuage all our miseries is to feele howe bountifull God is vnto vs and what riches of his goodnesse he poureth out vpon vs If we know this throughly it is ynough to remedie all temptations in such sort as we may be able to take courage to call vpon him euen when wee shall bee as it were in hell And well did Iob knowe these things howe bee it that this affliction was so great and terrible as it ouermastered him Therefore let vs bethinke ourselues well and let vs marke that God will punish vs for our vnthankfulnesse if we make not accouÌt of the benefits which he dayly bestoweth vpon vs And there shall neede no great tribulation to ouerthrow vs but we shall bee dispatched out of hande as soone as we feele any little aduersitie And for proofe here of let vs come too that which Iob addeth If I haue sinned sayth hee thou wilt imprison me and thou wilt not let me goe vnpunished As if he should saye Lorde thou holdest mee as it were vpon the âacke For hee matcheth imprisonment against some sodaine punishment which God myght lay vpon him and which should bee easier for him to abyde at leastwise to his owne seeming VVee knowe that the present harmes are greeuousest to beare Hee that indureth bitter colde could finde in his heart to bee broyled with heate and if he be hote he desireth extreme colde So then Iob being pressed with suche violence by the hande of God as there seemed not to bee any hope of recouerie would fayne that God should haue killed him out of hand and that he might not haue pyned any longer like as when a wretched offender is condemned and seeth he cannot escape and yet is let alone vnexecuted his miseries are encreased in that hee feareth to bee put to torture and that hee shall be charged with newe matters from day to day Iob beeing in such cace complayneth that God persecuteth him and sayth hee ought to take him oute of the worlde without anye more adoo Heereby wee are admonished that if God moderate not his roddes when hee myndeth to chastize our faults or to exercise our pacience we are so dismayde that in sted of profiting vnder his correction we shall do nothing else but storme and there shall be nothing but turmoyling and rebelliousnesse in vs Iob was pacient and yet for all that he fayled not to make a great broyle as though he had bene minded to stand at defiance with God And his infirmitie had driuen him therevnto if God had not preserued him by the grace of his holie spirite Sith the cace standeth so let vs marke well that it standeth vs in hande to praye vnto God that whensoeuer he shall be minded to chastize vs or to trie our pacience it may pleasehim to vse such myldenesse towardes vs as we may learne chiefly to knowe his hande and to profite our selues thereby and not to bee caried away by oure ouerheadie affections and further that although God suffer vs to be tossed too and fro and our owne flesh to carrie vs awaye yet neuerthelesse it may please him to succour vs and that we may haue wherewith to sence oure selues that wee giue not head to our affections And in the meane whyle let vs not be out of hart when we feele turmoyling in our selues though it see me to vs that wee be skirmishing againste God and that it is vnpossible for vs to returne vnto him to yeelde our selues vnder his obeysaunce VVee see heere what happened vnto Iob and therefore let vs call vpon him that is able to set vs vp agayne when we be vtterly ouerthrowne And thus ye see what we haue to marke in this streyne But nowe let vs come to the wells head If I bee wicked saith Iob wo is me If â bee rightuous yet maye I not lifte vp my heade seeing my trouble and beeing fil ãâ¦ã with reproche Iob goeth on forth with the matter which I haue expounded alreadie heeretofore For he considereth that if he be wicked the lawe of God shall condemne him and that if he be rightuous there is yet an other rightuousnesse aboue that whereby he shall not misse to be condemned That is a thing which is not so well knowne as this and no maruell For although God haue told vs in his law that we are all damned and the thing is manyfest of it selfe yet shall wee hardly finde one of a hundred whiche commeth to that poynt And why so For hipocrisie hindreth vs and blindfoldeth our eyes yea and vtterly blyndeth vs so as wee can not knowe that which ought to be best knowne and most familiar vnto vs Beholde Sainte Paule confesseth that although he had bin trayned vp from his childhood in the lawe of God and one of the order and companie of the doctors in great reputation yet notwithstanding hee vnderstood not what was the meening of Gods law but flattered himselfe so as he was puffed vp with pryde supposing himselfe to be rightuouse I liued saith hee that is to saye hee thought himselfe rightuous before God and had an ouerliking of his owne merites And why so Bycause hee had not the power to enter into his owne heart and to saye that God hath giuen vs the lawe for euery man to view himselfe in that all men might knowe howe there is nothing in them but vnrighte ousnesse and be ashamed thereof Saint Paule was not come so farre forward If a man that had bene trained vp in Gods lawe and therewithall lyued a blamelesse life was neuerthelesse dazeled with pryde what shall come of vs VVhat shall become of suche as haue no care at all to thinke vppon God nor vpon his worde but are spred in theyr vices and leade a law lesse life or what shal become of those that vaunte themselues and yet haue
no cause at all According as at this day we see these Monkes and these hypocrites and all these Chaplaines of the papacie and as we see the whole rable of these superstitious cloysterers whiche haue their gaye deuotions and yet in the meane whyle some of them shall bee whorehunters some drunkards some full of crueltie and othersome full of treason and enuie So then they ceasse not to recken themselues for rightuous and they haue merites to sell and to depart with vnto other folkes Therefore wee must not thinke this straunge seeing that Saint Paule was so abused in that behalfe And heereby yee may see that there is so grosse hypocrisie in men as it is a wonder howe God should be so pacient as to beare with them so long as he doth But if this condemnation which God setteth oute vnto vs in his lawe bee vnknowne vnto vs howe should we attaine to the conceiuing of the iustice which is higher and straunger than that when it is sayde vnto vs Thou shalt loue God with all thy heart with all thy mynd and with all thy strength and thy neighboure as thy selfe there is no man but he confesseth it to bee good reason that we should keepe this rule For verie nature teacheth vs that wee bee created to the ende wee should mainteine the common societie that he hath ordeyned among mankynde These then are things that ought to be commonly knowne euen vnto little children But let vs come too the comparing of oure life with that whiche God commaundeth in his lawe and we shall finde that euerie one of vs is guiltie for our owne part And we come so farre short of performing all that God appoynteth vs as wee be not able to performe any one poynt no not euen so much as to thinke to do good For saith Saint Paule we are not able to thinke a good thought and we finde it ouermuch by experience VVhen we haue made this comparison yet do we continue dull still VVhich of vs feeleth himselfe wounded with so deadly a wounde as too saye Alas I must bee fayne to come before my God hee must bee my iudge and I haue nothing to alledge but I must bee driuen to confesse that I am more than conuicted VVho is he that thinketh thus No man Although men haue not doone any deede that is to bee condemned or to be blamed yet notwithstanding they ceasse not to be giltie in as much as it is sayde vnto vs Thou shalt not lust God hath not only forbidden vs to bee murtherers ⪠theeues whoremongers blasphemers and rebels against his word but he hath also forbidden vs to consent to any euill VVho so euer shall but caste aside an vnchaste looke the same is a lechor before god VVhosoeuer shall haue slaundered his brother or rayled vpon him or priuily hated him behold he is a murtherer VVhosoeuer wisheth other mens goodes although he neuer go about to take them yet is he a theefe alreadie And God hathe not onely sorbidden to desire to do amisse but he passeth yet further For hee hath forbidden lust that is to saye if we bee but tickled and stirred vp to any euill desire or lyking forthwith wee bee transgressers of Gods lawe But finally doe men consider this as I haue sayde heeretofore Seeing wee bee so blockishe as to haue no regarde of our selues and that the lawe is so cleere and large a looking glasse for vs to behold ourselues in I pray you who is he that can boast him selfe too bee rightuous and that hee is able too performe all that is in the lawe and all that God commaundeth Therefore wee must not thinke it ⪠strange if men can not cleere themselues of that which is conteined there And furthermore that we may take profit of this doctrine it behoueth vs to call to remembrance what we haue declared afore namely that Gods lawe is a sufficient perfecte rule whereby to liue a good and holie life that is to wit in respecte of vs Let vs marke then that the rightuousnesse whiche is conteined in the lawe may well be termed a perfect rightuousnesse yea in respect of men that is to say according too theyr capacitie and measure But this rightuousnesse is not answerable to the rightuousnesse of God nor equall with it it commeth farre short of it As how This will bee better knowen by the Angelles Yee see the Angelles haue no lawe written and yet they frame them selues too the obeying of god And heere ye see also why wee say in our prayer Thy will bee done in earth as it is in heauen For there is no gaynsaying God is obeyed fully and hee reigneth in Heauen Then doe wee desire to be conformable to the Angelles and that ought to bee ynough for vs for then shall wee haue suche a perfection as ought to bee in creatures Yea but is that as much to say as the Angels haue a rightuousnesse that maye fully match and bee compared with the rightuousnesse of God There is as great oddes betwixt them as there is distance betweene heauen and earth Although the rightuousnesse of the Angels be perfect in respecte of creatures yet is it nothing but smoke when it commeth before the infinite Maiestie of god Then lette vs marke well that the lawe which was giuen vs is a full and certaine rule wherby to liue well And wheÌ wee can once do and performe that which is inioyned vs there then shall we be taken and reckened for rightuous before God in all perfection and goodnesse but yet for all that we shall not be so rightuous as to say there is any worthynesse in vs so as wee might deserue anything at his hand And why It is of his owne free fauoure that he sayth he that doth these things shall liue in them For God might exacte what he listeth at our hande and yet notwithstanding we can neuer say that wee bee not in his debt For wee bee his and what so euer wee bring vntoo him he will not accepte it excepte he list Although wee take it to bee as rightuous as any thing can bee and that too our seeming there be no faulte in it Yet will not God voutsafe to cast his eye vpon it except he list that is to saye except his owne meere grace and bountifulnesse do moue him to do it Now then we see howe there is a double rightuousnesse in god The one is that which is set forth to vs in the law wherewithall God contenteth him selfe bycause it pleaseth him so And there is an other secrete rightuousnesse which surmounteth the wit and capacitie of all other creatures In this respect Iob saith here If I be wicked wo vnto mee VVhy so For it is sayde cursed be he that performeth not all the things that are conteyned in this booke Cursed bee hee that worshippeth not god Cursed be he that breaketh the Sabboth Cursed be he that honoreth not his father and mother Cursed be he that stealeth other mens goods
Do we not deface his glory and maiestie asmuch as we can Therefore this knowledge which wee weene to haue shall make vs the more guiltie bicause our vnthankfulnesse be wrayeth it self therein But howsoeuer the world go let vs alwaies beare in minde that euen in the basest things there is an incomprehensible wisdome of god VVe will perchaunce say that this is knowne both to great and small but if we come once to the souerayne cause it will bee found that euen the wizest of vs are to seeke in that behalfe and the more that they would shew the finenesse of their wit the more will God be auendged of their pryde according also as it is good reason that he shoulde make vs perceyue how wonderfull his woorkes are and that when we haue any knowledge of them the same is but in parte thereafter as it pleaseth him to deale it vnto vs and that as hath bene sayd he alwayes reserueth stil some part to himself in somuch that he keepeth the causes of things hidden and secrete in his owne minde whereinto it is not for vs to presume to enter as now And it is a goodly lesson to know how to put a difference after that maner betweene the things that God reueleth vnto vs and the things that he keepeth to himselfe according also as Moyses speaketh thereof Our God sayeth he keepeth his secrets to himselfe and the things that are reueled belong to vs and to our children according as it is coÌteyned in the law True it is that there Moyses speaketh of the lawe that was published as if he had sayde let vs bethinke our selues for God hath graunted vs a singular benefite in vouchsafing too shewe vs his will and in gyuing vs peculiar instruction howe to walke in his commaundements Therefore let vs receyue this record let vs suffer God to schole vs and let vs be good scholers to him and in the meane whyle let vs let him alone with his secretes that is to say lette vs hold vs contented with the doctrine that he hath set downe vnto vs let that bee our meeteyard and lette vs passe no further VVhy so For our Lordes secretes sayeth he belong to himself and the things that he reueleth belong vnto vs and no more By the way wee may apply this text to that which is sette downe here VVhy so ⪠For we see what God sheweth vs in the order of nature Howbeit but in small porcion for he intendeth to holde vs alwayes shorte ⪠and to shewe vs that wee bee too dull and simplewitted to mount so high as to know Gods secrets So then let vs learne to take this instructioÌ which God giueth vs and to profit our selues by it and let vs go no further This is a very necessarie admonition considering on the one side the rechlesnesse and on the otherside the fond presumptuousnesse that is in men For if God hyde his secretes from vs it should seeme that we would go about to know them whither he will or no. Is it not apparant howe desirous and eager menne are to knowe things that are not reueled vnto them O say they I would fayne know this and I woulde fayne knowe that ⪠and therewithall they streyne themselues to enter into discourse Of what things Of the things that are concealed from them in the holy Scripture Lo how menne haue alwayes ouer labored theÌselues to knowe the things that God ment not to teache them bycause he knoweth that it is not good for them VVee see then the madde presumptuousnesse that is in men to be desirous to conceyue in their brayne the things that are not graunted to them and to enter into Gods secretes whither he will or no. Againe on the otherside they be as retchlesse to take holde of the things that God teacheth vs God declareth vs his will so farforth as is for our behoof he chaweth our meate to vs to the inteÌt we might swallow it downe the easlier bicause he knoweth vs to be but weaklings he teacheth vs familiarly according to our owne nature Verely the holy scripture is as plain a discouerie of things as can be ⪠the good will of God appeereth there outright and if wee applied our mindes therevnto we should finde all things there whiche are requisite for our welfare For there God applieth himselfe to our rudenesse hee talketh familiarly with vs yea and he lispeth after a sorte as a nurce would do with hir little babes But yet are not wee carefull to profite our selues by folowing him And therefore seing wee be so rechlesse and negligent to profite by the holy scripture yet in the meane while be so curious inquisitiue or rather so foolish madbraynd as to couet to know more thaÌ is meete for vs let vs beare in mind how Moyses telleth vs that our Lords secrets beloÌg to himself therfore that we must not be inquisitiue of the things whiche God listed not to discloze vnto vs but be contented to be taught here by the meane that he hath ordeyned and in the meane whyle let God alone with his secrets without assaying to reach aboue him and glorifie him knowing that we be not yet come to the perfection of beholding him face to face but that it behoueth vs first to be traÌsformed into his image which thing shall not be fully done till he haue ridde vs cleane of all our fleshly imperfections So then let vs remember in effect that when we haue tasted of Gods wisdome iustice and goodnesse in all his creatures wee muste conclude that we come not to the highest degree but fayle thereof in the middes of our way thereby let vs take warning to honour him and to submit our selues wholly to him Nowe after that mention hath bene made of the earth of the deepes ⪠of the waters of the snow of the rayne which moysteneth and of suche other things by and by here is speaking of the skie and of the starres Here our Lorde setteth downe the thing we haue seene before whiche is that in the order of the skies a man shall perceyue many recordes of his goodnesse and loue towardes vs and also many signes of his wrath when it pleaseth him to visite vs for our sinnes and to make vs feele that he is our iudge And for that cause it is sayd purposely Come on waât thou borne when I created the Planets and the other Starres ând all the signes of heauen waât thou there Or arte thou able to bid them go that they may go or canst thou restreyne the pleasantnesse of the Pleyades or canst thou vntie or vnknitte or loozen the handes of Oâion Here are certayne of the celestiall signes named wherin the Hebrues them selues do not agree but yet notwithstanding a man may perceyue that the first worde which is set downe here betokeneth certayne starres that appeere in the springtime and bring a sweete rayne too open the earth and too make it yeelde frute For that
cause it is sayde Canst thou bynde vp or restreyne the pleasantnesse of the Pleyades whiche cause the earthe to become fresh and greene Canst thou restreyne God from sending men the pleasant spring time to glad them withall Afterwarde hee speaketh of Orion which is a cleane contrarie signe and bringeth great blustring stormes and waterfloudes Othersome translate it Arcturus whiche is termed a keeper of the things that can be shet vp or restreyned and of the vapours that are haled vp into the ayre But it is not needefull to stande muche vpon that point it is ynough for vs to know that it is a signe which betokeneth great tempests and rage of waters Therefore it is sayde Art thou able to vntie his bands as who would say wee beare no sway in the skies in so muche that wee can not but be rauished out of our wittes to thinke vpon it Nowe first of all let vs marke in this texte that men are warned of the shortnesse of their life and that serueth to represse them when they would ouershoote them selues to farre For whom do we thinke our selues to be much ado haue we to be borne and yet will wee needes blame Gods doings Yea and shall we teach him his lesson as though hee had no skill too gouerne the worlde where were we at the time that all things were created were we of counsell with God to helpe him when things were put in so goodly and wonderfull order There is nothing at all in vs in so much that wee could hardly get out of our mothers wombe and yet notwithstanding ⪠wee will take vpon vs to be his iudges It were a fayre sight that a yong babe which coulde scarce speake shoulde take vpon him to gouerne the whole world and chalendge all wisdome and discretion too bee in him selfe alone And what are wee in comparison of God Although we were come to fourescore or a hundred yeares of age what is it in respecte of the euerlasting time and wisdome of God who was before the worlde was created And againe what is it in respecte of the gouernement that hath continued so long time Therefore when so euer wee thinke vpon the shortnesse of our life let vs bee sure that by that meanes God rebateth our pryde to the intent wee should not be so selfewyze as too take vpon vs to dispute againste him And this is the firste and cheefe lesson that wee haue too learne in Gods schoole Verie well no doubt but wee shall haue whereof to make our boast when we shall haue profited in that poynt and therefore so long as wee bee conuersant in this worlde let vs bee contented too heare God speake and to beare in mynde what so euer hee telleth vs that wee may profite more and more by it And moreouer let vs not goe about to aduaunce our selues against him for if there were no more but this onely saying that our life is nothing were it not ynough to holde vs in awe and meeldnesse Lo what wee haue to beare away on the one side But heerewithall we haue also a good comfort to gather which is that for so much as wee see that God hath preserued the world so long a time in good state before wee were borne wee neede not doubt but he will prouide for the time to come Therefore whensoeuer we be vexed and troubled with any great thought of minde and therby prouoked to this or that let vs put our selues into Gods hande for he knoweth howe to gouerne hee is no yong beginner So then sith wee see that this order hathe continued euer since the creation of the worlde and that for all the chaunges which haue happened in the meane whyle men perceyue that all things haue bene so well dispozed that the world hath still bene preserued in his right state I say if wee bethinke vs well thereof we haue cause to glorifie God and seing that his iustice goodnesse wisedome and power appeere therein let vs be contented therewith and assure our selues that hee will aswell continue the same to the ende as hee hath begonne it Lo what we haue to marke Agayne whereas mention is made of commaunding the celestiall signes let vs alwayes marke that it is impossible that this orderlinesse which wee see should come eyther of the starres themselues or of any other mouing than of the hande of God which gouerneth from aboue And so although the starres haue their seasons to mount aboue vs and likewise to go down againe out of our sight yet notwithstanding lette vs assure our selues that the same happeneth not at all auenture but that it is God which commaundeth it and although hee haue giuen them their influences from heauen yet hath he the guyding and ouerruling of them still And for proofe hereof the Planets moue all yeeres alike and yet it is apparant that there is greate oddes in their mouing VVhat is the cause that the earth is freshe in the springtime It is bycause the Pleyades reygne then howbeeit not that God reygneth not ouer them For although hee haue giuen the celestiall signes their influences yet doe they not any thing of their owne peculiar motion For what a thing were that VVe should see the spring time coÌtinue in one euen and measurable rate that is to say that there should neuer be nother ouermuch heate nor ouermuch cold that there should neuerfal one droppe of rayne more in one yeere than in another nor that there should neuer bee any other alterations But sith there is suche diuersitie that wee see the yeeres farre vnlike one another thereby wee perceyue that nother rayne nor snowe ingender of their owne power but that God althoughe hee haue giuen some properties to the starres reserueth still the ruling of them to himselfe and declareth that it is hee which hath the souerayne gouernment and disposeth all things as he knoweth to be expedient So muche the more then behoueth it vs to marke these texts wherin God telleth vs that although the stars haue their naturall courses and properties yet notwithstanding they be not driuen by their owne power nother do they giue influence to the world ⪠otherwise than God commaundeth them so as they obey his souereygne dominion which hee hath ouer all creatures Therefore let vs not learne too gaze at the starres as thoughe they had power of them selues to do either good or harme but let vs pray vnto our good God that when it pleaseth him to make his creatures serue to our vse he will also graunt vs the grace so to profite thereby as he onely may bee glorified Moreouer when wee see thunder lightning tempests and stormes let vs assure our selues that seing they be at his commaundement and he maketh them to serue at his pleasure we shall be safe if we be in his protection which we shall then be when we haue the inward witnesse that hee hath receyued vs to mercie and taketh vs for his children Furthermore when so