Therfore if God scourge vs and sende vs afflictions we must blame our sinnes for it Thus ye see in effect what wee haue too make heere And moreouer that which hee addeth serueth yet further to confirme this present matter that is to wit That if our beginnings be small God will increase the more and more This is added for the nonce that men shoulde not measure Gods grace by that which they perceyue For here ye see what the cause is that maketh vs faint harted and too haue a slender hope namely bicause we haue an eie to the worldly meanes and thervpon make our cōclusion what shall become of vs Beholde if a thing be in such state or such such a thing or such a thing shall be the meane of it and we consider not that it is easie for him to helpe vs we are of opinion that the thing is vnpossible Now then we see howe the holy Ghost ment too correct the frowarde iudgement that is in vs in that we imagin of Gods grace after our owne capacitie and by that which we are able to see Contrarywise it is sayde that God hath wonderfull meanes and incōprehensible to vs to augment that which seemeth to be very small and notwithstanding that wee were as good as at deathes doore so as it might seeme we should neuer be plucked out of our miseries yet shal God well finde some good way out of them This cannot bee perceyued at the first his intent is also to bring vs lowe to the ende we may learne to flee too him for refuge For what would become of vs if that were not How should our fayth be exercized If we make our reckening to say that God wil worke according to that which we conceiue by the inferiour causes of this worlde wherein shall Gods power be knowne wherein shoulde his sayd grace be so wonderfull as to make vs amazed at it As in deede it is sayde in the Psalme that when God guideth his in sauing them it is as it were in a dreame and the matter is so straunge that euerie man is astonied when hee beholdeth that which was not looked for So then let vs marke well that when our sinnes shall haue sent vs downe to the bottomlesse pitte so as wee may thinke our selues vtterly shette vp in despayre wee must fight against oure owne vnderstanding and conclude that God can well skill to increase the things that are small For as the scripture saith it is his office and peculiar propertie to cal that which is not as though it were too the ende to giue vs a newe beeing which wee haue not Lo what wee haue to gather of this streyne Nowe to giue authoritie to his talke Baldad sayeth Aske the yeares of olde time and despose thy selfe too inquyre of the fathers VVhereby hee dooth vs to vnderstande that the thing which hee hath spoken is knowne to bee true by all experience of long time Inquyre sayth hee not onely of them that liue at this day but of those that are departed long ago Searche from age to age and thou shalt finde that God neuer reiected such as come vnto him and that their expectation was neuer superfluous nor vnauaylable verely if they sought him without dissimulation And afterward he addeth VVe are but of yesterday we are vnskilfull for our dayes are but a shadow But the fathers will answere thee and speake in the strength of their heart that is to say in suche wise as thou shalt haue a full resolution and a stedfast ground and reason which shall not come from the tip of the tongue but from a well foreconsidered vnderstanding VVhen Baldad speaketh here of the fathers no doubt but hee meeneth the former experience of all times as wee haue touched already and he speaketh not only of the old mē that liued at that time but also of suche as were alreadie dead A man will perchaunce demaund how it should be done was it possible for Iob to go too bee instructed at their handes The answere is easie namely that it is not ment of the men but of the things that had bene done in the time of them accordingly as their stories do witnesse vntoo vs Beholde Baldad ment to say thus I bring thee not an vncouth doctrine for when thou shalt haue made a long back search euen from the creation of the worlde thou shalt finde that God hath alwayes wrought after the same maner that is to wit that so soone as men haue returned from their iniquities God hath reached them his hande and the gate of saluation hath beene opened vntoo them this sayth he shalt thou vnderstande Also this instruction is verie profitable for vs namely that wee must not shette our eyes agaynst that which God sheweth vs and hath shewed vs in all times of the world but rather we must consider the things that haue beene done in former times that wee may applie them too our owne vse True it is that as men giue themselues too vanitie they cannot gather their wittes vnto them to applie them to such a studie except God compell them therevnto And heere yee see the cause why Dauid protesteth that when he was afflicted hee called too remembrance the former yeares of olde time and bethought himself of them And therefore wee must lay this for a grounde namely that wee bethinke vs well of Gods workes and not onely of those which wee haue seene in our owne time but also of that which hath beene reported to vs of olde It hath alwayes bin Gods will that there should be stories to the ende that the remembrance of things might be preserued by that meanes And notwithstanding that men take pleasure in reading of stories yet is it but a vaine sporting of themselues bicause they applie not the matters of all former times too their instruction whiche are a true schoole to teach vs to rule our life For there we beholde Gods iudgements there wee beholde howe he hath assisted such as fled to him for succour and specially howe he hath confirmed his gracious goodnesse insomuch that although all men were faythlesse yet hee reserued some men to the knowledge of his truth howbeit that the full time was not yet then come To be short if our eies were cleare and cleane not so dimmed as they be we should see that Gods workes are a deepe sea and bottomlesse pit of wisdome Then if we minde to bee well setled in good doctrine let vs learne not only to looke a foot or twain before our nozes as men say but also to stretch out our wits to that which happened before we were borne And aboue all things we ought to bee moued so to do forasmuch as we see it hath pleased God that there should be as it were a glasse wherein wee might beholde after what maner he hath in all times preserued and mainteyned his Church since the worlde was made by strengthning the good men to fight agaynst all assaultes and
do fauour and mainteyne the euill Let vs assure our selues that god hath forsaken them and thereby sheweth that hee hath withdrawne himselfe from vs bycause wee bee not worthie to haue him sit among vs as he hath promised to doo among all such as are conformable vnto him Thus ye see the fruite of our disobedience and of all our sinnes which is that God shall suffer all ciuill order too bee ouerthrowne among vs that all things may bee confounded as wee haue well deserued And so when wee see suche trouble and confuzion among vs let vs assure our selues that God punisheth vs and that when he taketh away al discretion and vnderstanding from iudges after that sort it is bicause hee hath striken them with the spirite of giddynesse as it is sayde in the Scripture But yet must wee not murmure agaynst God assuring our selues that hee dooth not any thing without cause although wee cannot perceyue it And this is it that Iob meeneth by saying If not where is he and who is he It is to shewe that when we haue sought all the reasons why there is so muche euill done in the worlde wee must euermore come vnto god For when the Scripture sayeth that God dooth both good and euill it meeneth that all things proceede from him whether it bee prosperitie or aduersitie lyfe or death light or darkenesse as it is sayde in the Prophete Esay insomuche that whatsoeuer the Diuell doth as I haue sayde afore or whatsoeuer the wicked sorte doo attempt wee muste take the same as at the hande of god For vnlesse hee gaue them the brydle they coulde not attempt any thing and whatsoeuer they deuised they coulde neuer bring it to passe So then it were a fayre martyring of a mans self to leaue God and to seke the inferiour meanes For it belongeth to god to gouern and if he had not soueraine dominion ouer all creatures all would go to wrecke And although men seeke nothing but to rebell against him yet doth he serue his own turne with them spite of their teeth This is it that Iob ment to vtter in saying If not where is he and who is it VVhē there happeneth any mischiefe let men search it out saying who hath done this True it is that when any euill happeneth we can well skill too make our discourses and too seeke some ground of it here beneath If we bee in a Countrey where a King or Prince reigneth tyrannically men will say beholde the King fleeceth and deuoureth his people and moreouer maketh none accoūt of ministring iustice he hath officers like himselfe who seeke but to intrappe men all is ouerturned and out of order it is to be seene that there is none other shift but the realme muste come to vtter decay and who is to be blamed for all this what complaints shall be heard herevpon It is not marked that men are all togither frowarde and naughtie nor that they haue prouoked Gods wrath agaynst them and that they bee folke giuen too all lewdnesse despizers of God and looce of life in all poyntes and respects so as it shoulde seeme they are desirous to kindle the fire of Gods wrath to burne vp all Men then may well alledge the lewdnesse of gouerners when a Nation is so misordered after that maner but yet must they mount vp higher For let vs not thinke that God is asleepe in heauen and hath forgotten the worlde but rather let vs assure our selues that hee worketh with his owne hande and that the sinnes of the people are the cause why the officers and men of law are wicked and that for the same cause God also is fayne too shake them off and to make them as it were mirrours of his wrath and vengeance So then let vs so cōsider the inferiour causes and meanes as we may neuerthelesse perceyue in our reason and vnderstanding that God abydeth continually all the while in his soueraine dominion and as we may know that all things come of him But yet notwithstanding wee shall not alwayes knowe the cause why God worketh so VVhen wee shall haue searched to the vttermost and made great circuites and discourses in the end we shall be dazled and not see any reason why God doth this or that VVhat is to bee done then wee must honour this Iustice of God which is vnknowne too vs True it is that sometimes God worketh in such wise as his Iustice is fully apparant and men may see it with their eyes and sometimes also it is hidden And in this cace we haue no more to do but to honour it and to say Alas Lorde thy iudgements are a bottomlesse pit wherevnto wee bee not able too attaine but yet will wee not ceasse too confesse that thou art righteous although wee perceyue not the reason why Howbeit we must not surmyze as men do that are not well practized in the Scriptures that things are done here bylowe by Gods sufferance without caring for them or medling with them For that were as much as to cut off his power and it were all one as if he were asleepe in heauen and left the ruling of the worlde here beneath eyther to Satan or too men It were I say an vtter defacing of Gods maiestie For it is meete that he shoulde order all that hee hath made and that the same shoulde proceede of his will and good disposition True it is as hath beene sayde that we see not alwayes howe God is rightuous but yet muste wee acknowledge him too bee so and wee muste walke in all sobernesse and modestie and then in the ende God will make vs to knowe that which is hidden from vs as nowe Let vs come to that which Iob addeth he sayeth that his dayes are gone away more swiftly than a poste or a shippe vnder sayle Therefore is also Flying And this woorde is sette downe too expresse the better that Iob speaketh not of some greate ship that is full fraughted but of some little pinnesse that may serue to make sporte and pastime vpon the water which turneth nimbly here and there and goeth away apace Therefore hee likeneth his life to a little pinnesse that is light and glydeth swiftly vpon the water and there withall hee compareth it also to a Poste and finally to an Aegle that soreth in the ayre to seeke hir pray Heere Iob sheweth howe sore hee was caryed away in all his passions And it pleased the holy Ghost that this president should bee gyuen vs to the intent that euery of vs shoulde in the persone of Iob beholde what maye happen to himselfe Then how fare wee when God scourgeth vs Lo here a temptation to driue vs to despayre whiche is when wee forgette all the gracious goodnesse that God hath done for vs If wee coulde bethinke vs of the benefites that wee haue receyued at Gods hande as we haue seene Iob say heretofore it is certain that the same would make vs to forget all our sorrowes VVell
an outcast in the world is neuerthelesse deliuered from vexation and trouble the same muste needes proceede of God yea I say it muste needes bee fathered vpon god For if we haue no stay in the worlde and yet haue strong and mighty enimies what is to be sayd but that we are vndone and that there is no more hope of our life Then if wee recouer it is manifest that God worketh in that behalfe So it is not without cause that Eliu dothe purposely set downe this saying for a proofe that God gouerneth all things heere beneath Also hee setteth downe a second example of Gods prouidence namely the gouernement of Princes and of men that sit in the seate of Iustice wherein wee perceyue that God is righteous and that he will not haue things to bee out of order And although there bee not a continuall rate euenly kept at all tymes as was declared yesterday yet notwithstanding when wee see that there is any order in the world therein we may see as it were in a glasse that God hath not so lette looce the reynes to all confuzion but that he doth still shewe vs some signe and token of his iustice And vndoubtedly if a man consider on the one side what the nature of man is and on the other side after what maner the gouerners and magistrates and such as haue the swoorde of iustice in their hande do discharge themselues hee shall see and easely discerne it to bee a miracle of God that there is any common weale amongs vs yea and we must needes know it and perceyue it I say that the nature of men is such that euery man would bee a Lord and Mayster ouer his neyghbours and noman by his good will would bee a subiect Seing then that our Lord suffereth not the strongest to preuayle but that there is some feare and obedience towards those that are in preheminence therein it is to bee seene that God doth not onely brydle but also fetter mens nature to the ende that the sayd pryde auaunce not it selfe so high but that publike gouernment shoulde bee aboue it And agayne wee see that all men are giuen too euill and their Iustes are so boyling that euery man would haue libertie to do as he list and no man be vnder correction Therefore it is too bee concluded that the state of gouernment commeth of God and that therein hee sheweth that his creating of men was to the end they should behaue themselues honestly and modestly And for the second poynt we see how Kings and Princes and such as are of meaner state behaue themselues when God hathe armed them with the swoorde of Iustice and how they turne all things vpside downe in somuch that it seemeth that they intended to spite God and too disanull his ordinance Now if they which ought to mainteyne peaseably the order that God hath set inforce themselues too ouerthrowe it and fight as it were of set purpose to bring things to confuzioÌ„ and yet for all that the state of gouernement continueth still in the worlde and things are not so vtterly confounded but that there abide stil some marks of the thing that God had stablished Is it not too bee seene therein that God is double righteous And therefore it is not without cause that Eliu after hee hath spoken of the succoring of the poore by God addeth immediately one other kinde namely that God stablisheth Kings and that not for one daye but too the intent that the same order shoulde stand for euer in the world True it is that there are many chaunges off and on and that there fall great alterations vppon Principalities and Lordshippes and therein God shewed also that it is his office too pull downe the prowde But yet neuerthelesse euen in despite of men and of all their rage there shall some order remayne still heere belowe I say euen in respecte of tyrants If a King reygne wrongfully so as hee bee a despizer of God and full of crueltie outrage and vnsatiable couetousenesse yet notwithstanding hee muste bee fayne too keepe some shadowe and countenance of Iustice and hee cannot go beyond it VVhereof commeth that but bycause God sheweth himselfe there And therefore lette vs learne to profite our selues in such wise by the things that are seene in this world as God may be glorified at our hand as hee deserueth and specially when wee see him deliuer the poore that are vtterly oppressed nother haue nor hope for any succour at mens hands let vs there consider his mightie power and goodnesse and dispoze our selues too yeeld him his due prayze This say I is the thing that we haue to note Howbeit herewithall to the intent to proue our selues to be Gods childreÌ„ let vs beware that we lend our helping hand to such as are wrongfully persecuted that according to the abilitie which God giueth vs we do succour such as are trodeÌ„ vnder foote haue no meanes to reuenge or beare out themselues VVee must I say do our indeuer in that behalf and streyne our selues too it in good earnest Secondly sith wee see gouernours and men of authoritie so froward and spitefull and yet notwithstanding that God suffereth them not to fall quite out into all disorder there let vs humble our selues to honour his prouidence assuring our selues that if hee restreyned not their wickednesse wee should be ouerwhelmed with an horrible fludde and all shoulde bee swallowed vp and drowned out of hand Therefore it behoueth vs to magnifie God in that wee see there remayneth some iustice good order although that such as reygne and holde the swoorde in their hand be vtterly wicked and giuen to all naughtinesse So then let vs consider the same and let vs asmuch as in vs is maynteyne the order of iustice for so much as it is a soueraine benefit that God bestoweth vpoÌ„ mankinde and that therein also it is his will too haueÌ„ his prouidence knowne vnto vs And sith we see â—hat Princes and Magistrates and all officers of Iustice are so far out of square let vs bee sory to see the order so peruerted which God had dedicated to the welfare of men not only let vs abhor such as are the enimies of God withstand the order of gouernment which he had set ouer theÌ„ but also let vs know that they be the frutes of our sins to the inteÌ„t we may impute the fault cause of the whole mischiefe to our own selues Thus ye see what we haue to remeÌ„ber in this text Now let vs come to that which Eliu addeth He sayeth that if the good men or else if the great men of whom he had spoken whom God had exalted to high degree and dignitie aboue the rest of the worlde bee at any time set in the stockes I say if they be at any time brought downe euen too shame and reproch so as men put them in pryson and fetter them and they bee tied to confuzion with
were kept as men might continually feele themselues disposed after one manner it were a thing more too our lyking If wee were delt with after oure owne desyre w 〈…〉 ulde finde in oure heartes too haue a continuall sprin 〈…〉 so it might bee too oure profite Then like as the 〈…〉 th vs so also the colde greeueth vs and wee wou 〈…〉 ine bee exempted from them both and haue the ayre so temperate as nothing might bee misliked nor nothing go agaynste oure myndes But in the meane while Gods glorie is better perceyued in the chaunges that are made as when hee causeth raine too fall vppon the grounde and anone after scattereth the Clowdes and remoueth them rayseth vp whirlewindes and causeth colde too succeede heate the same doth better set out his Maiestie and also waketh vs to the ende we shoulde thinke thereon For we see howe dull mens wittes are and therefore it is requisite that wee shoulde be touched more to the quicke True it is that if wee had the witte too looke vpon God with a cleare and pure eyesight his giuing of vs life and sustenaunce in this worlde woulde be ynough for vs But forsomuch as we be so grosse and therwithall also so malicious that we neuer come vnto him except he driue vs perforce it is for our behoofe too bee touched by the chaunges that are made For when we see the weather fayre and then sodainly the ayre is troubled when the Clowdes thicken after a heate when a raine commeth and cleareth the ayre and by and by followeth a frost when there is suche a drought as it maye seeme that the Earth shall bee brunt vppe and anon God sendeth the clowdes and maketh them labour too releeue vs if hee intende too giue vs reasonable weather I say when we see such alteracions then must wee needs be woorse than blockish if we thinke not vpon god And vndoubtedly as I sayd afore he bringeth himself to our rememberance and sheweth himselfe after a more manifest and visible maner than if things should alwayes kepe on in their owne course This is the cause why Eliu standeth so much vpon this text too lay foorth and expresse the alterations that are made in the ayre by fayre wether and fowle by heate and cold by clowds cleere wether by whirlwinds and frosts and by diuers other things And for the same cause also it is sayd that God by his gouernment maketh the Circles too turne about for I expound this as though it were sayd that the world is renewed when such alteracions happen If there were but one season all the yeare long things woulde looke alwayes after one sort But when as the Sunne shyneth one daye and anon after is suddeinly hidden and couered behold there are as it were twoo diuerse worlds and such varietie prouoketh vs to consider the better that there is a God which gouerneth all things For howe is it possible that things should alter in suchwise and that there should bee such a turning about but that God woorketh it aboue VVe see one whyle that the earth is shet vs with cold and that the ayre also is possessed with it and contrarywise we see that all is set at libertie again by fayre and pleasant wether Lo heere newe worldes And so it is not without cause that Eliu addeth for a conclusion that God maketh the Circles that is to say the world to turne about making them too chaunge now after one fashion and now after another And why To the intent that if wee bee not sufficiently taught by one meane wee should lift vp our countenance too heauen and looke round about vs that at leastwise by beholding the sodein alteracions that are made wee myght bee prouoked the more too knowe God that hee myght be glorified according also as we haue more occasion so to do This is it that we haue to remember in this streyne And now wee see that the mo meanes that God giueth vs too come too him that we myght bee taught to feare and honour him so much the lesse can wee excuse our vnthankfulnesse and so much the more shall wee bee too blame if wee cannot profit ourselues by them Therfore ▪ there is nother fayre weather nor fowle heate nor cold hayle nor tempest which shal not set it self against vs at the iudgement of god They shall beare witnesse agaynst vs to discouer and shewe the lewdnesse that is in vs bycause wee haue not honored him that hath shewed himself so many wayes and on all sides allured vs to behold his maiestie And therefore as oft as the weather chaungeth although the alteracions bee troublesome too vs at the first sigh 〈…〉 yet let vs vnderstand that they be for our welfare for by that meanes God wakeneth vs as I sayd afore The hauing of faire weather were ynough too besotte vs if there should bee no chaunge But if rayne come then wee thinke with ourselues verie well God can make a new world in the turning of a hand yea euen without perishing of the substance of it at all Howbeeit the fashion of it shall be so defaced as it shall seeme to be new turkined Now then when wee consider this wee knowe that Gods vsing of such alteration as we see is for our welfare and saluation Furthermore let vs marke well the fashyons of speeche that are set downe heere For if there be a greate drought the skye seemeth to be of yron or brasse and after the same maner also doeth the holy◠scripture speake of it VVhen God threateneth to punish men by taking away the Rayne he sayeth I will giue you an earth of yron and a heauen of brasse the earth shall bee shet vp so as shee shall not open hir brests to giue you sucke and the heauen also shall be so hard as it shall giue you no rayne Now if Rayne come after a great drought the same is the more woonderfull for men would not haue looked for such a chaunge if they had not seene it come to passe Therfore they maruell at it But the woontednesse dimmeth our eysight and maketh vs not to esteeme Gods miracles as we ought to do Neuerthelesse when the wether is so soone chaunged and altered and so suddeinly darkened the thing in it selfe sheweth a singular woorking of god Also it is sayd that God maketh the clowdes to labour to moysten the earth ▪ namely as though they clyued asunder and emptied them selues that the earth might receiue nourishment Mark this labor whervnto God imployeth the cloudes for their seruice in that he dreepeth down the rayne from them and afterwarde when they haue sucked vp the moysture from beneathe they yeld ouer their nourishment back againe and in the ende wanze away and consume to nothing Therfore whē wee heare that God guideth his creatures after that maner to imploy them to our vse as if he shuld send vs men seruantes and maydseruants for wages let vs therein acknowledge his infinite goodnesse
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 hiddē 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 thē 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
trueth now adayes 713. b 21. Comfort and Comforting The true and vpright Comforting 69. b 52. 70. a 23. Tvvo things requisit in Comforting that is too say Compassion and Comfort 49. a 7. The chiefest Comfort and relief that can be giuen to the Afflicted 50. b 2. None can CoÌ„fort Counsell or teach others wel but such as first are acquainted vvith their ovvne infirmities 630. b 7. The Crosse of Christ and his resurrection are our Comforts 819. b 8. They that will Comfort the afflicted and sorrowfull must bee pitifull them selues and not churlishe or vnkinde 332. b 56. How we ought to Comfort our selues out of the Scriptures vvhen we be afflicted 333. a 32. Hovve necessarie Gods Comforts are 297. a 8. The true meane of Comforting and gladding others or ourselues 6â—0 a 32 651. a b. All men are not to be Comforted after one fashion 318. a 7. Commaundements The CoÌ„maundements of God are in separable and do al of them make but one rightuousnesse 685. b 23. 686. a 46. Looke more in Counsel and in Lawe and in Gods word Compassion Hovve farre Compassion extendeth 124. a 44. VVee ought to haue Compassion of the afflicted 124. a 27. He that hath no Compassion of the afflicted hath no feare of god 124 b 2. If vve will haue God mercifull to vs we must haue Compassion of our neighbours 328. b 9. Looke more in Almes Mercie and pitie Of Condemnation and Condemning Two sortes of healthfull Condemnation 814. b 10. VVee should rather Condemne our selues than other men 87. b 58. The diuers sortes of Condemnation vvhich God pronounceth vpon men 814. b 6. VVe must learne to Condemne our selues 573. a 5. God should find alvvays in vs wherfore too Condemne vs if hee bare not with vs of his infinite goodnesse 565. b 3. Confession Confessing The Confession vvhich the scripture requireth of vs in respect of men 602. a 23. The true manner of Confessing our faultes 602. a 20. 603. a b 809. a 1. He that doth coÌ„trarie to that which Confesseth is double condemnable 552. a 14. The two causes why God will haue vs to confesse our owne giltinesse and too acknovvledge his goodnesse before men 656. a 40. The former Confessions of other meÌ„ in olde time doe serue for our instruction and comfort 656. b 3. Conscience A good Conscience holdeth vs alwayes in stedfastnesse 131. a 47. A Conscience pressed vvith Gods iudgement is alvvayes troubled in an agonie 139. a 13. Constancie Constancie is persisting in goodnesse and in eschuing of euill 20. b 1. 10 Constancie commended 41. a 13. Consuming God can Consume vs without any inferior meanes 728. b 15. Gods working in Consuming nations without any apparant plague in the place where they dvvell 728 a 31. Of Contempt If any man be brought to ConteÌ„pt let vs consider that as much might befall to vs. 557. a 49. Of Corruption The Corruption of mans nature is the cause of Gods rigor 105. b 44. Our Corruptions are a bottomelesse pit 79. a 40. VVhence our Corruption commeth 300. b 10. Of the Corruption of mans nature by originall sinne 274. a 10. Of Couetousnesse Couetousnesse in all men generally 33. b 16. Couetousnesse is Idolatrie 591. a 40 Counsell VVhen God bereeueth men of their wit and discretion they can neuer receiue any good Counsell 312. a 46. The Papisticaâ—â— difference betweene a Counsell and commaundement 597. a 19. The daunger oâ—dispising or neglecting of good Counsell or admonition 15. a 21. Countenance Looke Face Craftinesse Of Craftinesse against God and his vvord 294. a 1. Of Creation Creatures The right consideration of our Creation serueth to abate the pride of all states and degrees 302. a 44. If a man knevve the end of his Creation hee would alwayes be desirous to profit in knovvledge 551. a 5. VVee could not rule the least liuing Creature on earth if God giue vs not povver ouer it 782. a 12. Gods goodnesse in submitting and imploying his Creatures too our vse and seruice 745. a 1. God sheweth hmiselfe so manifestly in his Creatures as hee leaueth vs vtterly without excuse of ignoraÌ„ce if we honor him not 235. a 16. b. The increase and multiplying of all liuing Creatures come of Gods only prouidence 778. a 1. All Gods Creatures are mirrors and Images of his povver wisedome rightuousnesse and prouidence 786. a 44. 787. a b. 801. a b 802. a b. 803 a b. 804. a b. 805. a b. Al Gods Creatures as wel sencelesse as hauing sence doe teach vs our obedience and subiection vntoo God. 745. b 53. 746. b 50. 778. a 48. 779. a b. 780. a b. 781. a b. 782. a b. 783. a b. 784. a b. 785. a b. 786. a b. 802. a 55. 803 a b. 804. a b. Al the Creatures of God owe seruice too his children by right of their inheritance 766. b 19 Cunningnesse Cunningnesse to ouerthrovv a good matter is a hatefull vice before God. 132. b 59. Of Curiositie The vayne Curiositie of men in searching Gods secrets 60. b 42. 772. a 59. God will not feede our fond Curiositie 525. b 1. Of Cursing VVhat it is too Curse God. 15. b. 30. 42. 53. 35. a 37. How horrible a thing it is too curse God. 15. b. 30. The Curse of God is alvvayes vpon the vvicked in what prosperitie so euer they be 514. b 44. How men Curse God to his face 22. a 58. VVee may Curse the vvicked and what is ment by Cursing 88. b 10. 89. a 26. D. Of Dalying It is not for vs too Dally with God. 310. a 9. To Dally vvith Gods vvord and raise vnprofitable questions and vaine disputations in the handling ther of is highe treason against God. 291. b 35. Damnation Our Damnation shall be the greater if we amend not at Gods warning and chastizementes 721. a 49. 722. b 13. Darknesse The kingdome of Darkenesse 196. a 23. Dauid Dauids numbring of the people 24. b 58. Dauid was a frayle man. 28. a 57. Dauid ouershootes himself through prosperitie 30. a 54. Dauids aduoutrie punished 37. b. 15. Dauid a paterne of patience to al meÌ„ of honor 554. b 22. Dauncing Dauncing is a cursed mirth 408. a 7 Day Our Day is sufficieÌ„t too make vs inexcusable 156. b 9. VVhich are called the Dayes of the Lord. 466. b 51. Deceiptes Deceiptes are worse than open violence 574. b 51. Defence How needfull Gods defence is for vs 22. b 24. 30. b 55. VVe neede not be afrayd so long as we be vnder the Defence and tuition of God. 805. a 7. How needfull it is for vs to be Defended of God. 30. b 58. Hovve farre we may Defend our selselues 98. a 3. Gods Defending and protecting of vs is a corzie to Sathan and al the wicked 19. b 32. Gods Defence and protection doe imbolden incourage strengthen vphold and vvarrant the godly against all temptations perils and assaults 19. b 35. God vvill Defend vs no lesse than he did the
handes 562. a 42. The faithfull shall alwayes haue finally such Rest in themselues as they may be chearefull in aduersities 561. a 24. To rest and stay vppon thinges that we see is to renounce faith 418. a 40. Onely God can giue Rest and quietnesse 687. b 4. The Rest peace or quietnesse of the vngodly 687. a 37. Restore Hovv the vvicked are faine to Restore their riches with their own hands againe 382. a 40. Resurrection Resurrection 85. a 24. VVhat our true Resurrection is 164. a 8. â— The Resurrection is not to be found in our ovvne nature 141. b 15. Of the Resurrection and comforte vvhich we take of it 283. b 50. Let Christ his Resurrection be alwais before our eyes 567. a 6. The liuely Image of our last change or Resurrection is our regeneration 284. a 22. Returne VVe must Return to God so sonc as he visiteth vs. 15. b 20. It is neuer out of season to Returne vnto God. 791. a b. Reueale God Reuealeth his secretes vnto vs by his spirite and by his vvoord â—95 a 59. Riches and Richmen Of Riches 384. VVhat true Riches iâ— 384. a 59. Of the blissing of God in enriching of his children 385. a 50. Riches of themselues are not to bee condemned 7. a. 55. Riches are not simple a cause of euill vnto vs. 7. a 40. Riches haue greater assaults temptations than pouerty 6. b 53. 7. a 17. 20. b 47. Riches a cause of pride and other enormities 6. a 46. 20. b 47. Riches and worldly abilities shal not saue or raunsome men from the hand of God. 727. a 24. Riche men are vnexcusable 7. a 6. Riche men thinke they shall neuer part from their riches 34. a 21. The Rich and mighty compared too ouerflowing riuers 126. b 42. All strength force Riches and abilitie are nothing in respect of God. 726. b 27. 727. a. The wicked in the middest of their Riches are nothinge better then poore folke 306. a 50. Riches and dignity often times bring nothing but foly to rocke men a sleepe 524. b 10. The Riches of the vvicked destructi to the their children 513. b 28. God taketh avvay the riches of the godly for their good 513. b. 58. Hovv men doe trust to their Riches credite authority other vvorldly helpes 726. b 60. As well Riche as poore are called too Saluation 6. b. Rigour VVherefore GOD sheweth all the signes of Rigour somtime against vs. 269. a 38. 270. In what caces a Preacher or Teacher must vse vehemency or rigour 630 b 38. Reuenge God is the Reuenger of our wrongs and afflictions 89. 26. Reward Reward 72. b 35. Rules Rules of bringing vp of children 10. a 7. Rules to be kept at meat and meales 9. a 56. Right Rightuouse and Ryghtuousenesse VVhat Rightuousenesse is 214. a 38. Two rightuousnesses to be considered in the scripture a mean which God requireth in vs and the Angelles and a perfect Rightuousnes vvhich onely is in GOD him selfe 298. b 46. 199 a 4. The Rightuousenes of the lawe is a perfect Rightuousenes in what sense 203. b. 43. A difference betvvene the Righteousnesse of God the rightuousnes of the lawe 203. b 47. 260. b 46. How the faithfull are called Rightuouse 205. a 31. God must alwayes be acknowledged Righteous wee humble ourselues vvhether hee condemne vs for our fault or punish vs diuersly for many faultes or executeth his secret iudgements on vs although vvee labour too serue him with a good conscience 267. a 4. God is Rightuouse euen when vvee perceiue no signe or incling therof 716. b 18. VVherein GODS Rightuousenesse consisteth 700. a 12. The Rightuousnes of God is in two sortes 355. a 46. 451. a 35. 451. a 38. 498. a 2. Gods Rightuousnesse must not bee measured by the rightuousnes of man. 176. a 61. The Rightuousnes of God is a secret 78. a 58. GODS Rightuousnes is an infinite thing 79. a 39. The true maner of confessing GOD to be Rightuous 654. a 22. 667. a 42. 668. a 14. b 42. 669. b 46. 682. b. 1. How and vvherein Gods Rightuousnes is to be knowen 668. a. 53. God his will is the rule of all equitie and Right 512. b 19. How God is saide to bereue men of their Right 497. b 36. 499. a 24. Rightuousenesse consisteth of two partes namely of duty towardes God of duty toward our neighbour 665. a 5. The knovvledge of GODS Rightuousnes is a bridle to hold vs in patience 152. a 34. God preserueth the Righteous 73. a 51. God teacheth men Rightuousenesse by executing his Iudgements 152. b 60. Ther is no Rightuousnes to be fouÌ„d in any mortall wight 186. b 34. There is no Rightuousnesse at all in man aâ— of himselfe neither before regeneration nor after 802. b 40. 803. a b. How we become Rightuous 646. a 10. 58. 952. b 40. God not only setteth vs in the vvay of Rightuousnesse and saluation but also holdeth guideth mayntaineth and continueth vs in the same to the. 657. a 50. 658. a b. 659. b 36. Hovv the Godly are said to be Rightuouse 299. a 56. 813 b 15. VVhat manner of Rightuousnesse that is that is set foorth in GODS Law. 187. b 59. 262. b 12. If we presume vpon our own Rightuousnesse vvee can not stand in Gods presence 80. b 28. A man can not maintaine his owne Rightuousnesse without derogation to Gods Rightuousnesse 665. a. 22. Hovv we ought to behaue ourselues wheÌ„ we se the rightuous afflicted and the wicked prosper 337. a 56. Mannes Rightuousnesse giuen vnto him by Christ passeth the Rightuousnes that the Angelles haue of their owne nature 301. a 25. Let vs take heede we be not spoyled of the apparell of Rightuousnesse except vvee will haue our shame layed open before GOD and his Angelles 547. The Papistes Rightuousnes and the Philosophers is all one 217. b 36. Popish rightuousnesse 214. b 5. S. Sackcloth Looke Sorow Sacrifise and Sacrifising Sacrifises and Sacrifising ordeined of God from the beginning of the world 12. a 28. 39. Sacrifises serue not to cloke euill 9. b 54. The right vse and ende of Sacrifises and Sacrifising 12. a 46. 13. a 25. God did not at any time receue men too mercy without sacrifise and vvhy 815. a 19. 816. b. 51. The Sacrifises of the Heathen Papistes and vnbeleeuers 12. b 13. 13. a 43. Saluation and Sauing The manner of GODS working to bring vs too Saluation 649. b 15. 640. a b 641. a b 642. a b 643. a b 644. a b 645. a b 646. a b 647. a b 648. a b 649. a b. 650. a b 651. a b 657. a 50. The greatest difference betvveen the Papistes and vs is about the mean of our Saluation 216. b 1. VVhy the time of Saluation is called an acceptable tyme. 649. b 57. No man is able to saue or maintaine himselfe 798. b 4. All the troubles of the vvorld cannot hinder our Saluation 514. b 41. How to attain to
vs too thinke we haue but only the worde but let vs marke that which is properly belonging vnto God and which cannot be separated from his being to the ende we may magnifie him as he is worthie VVere this once well setled in vs we should no more be so much giuē to superstition as we be neither should we be so worldly as we be There are two vices that reigne and haue alwayes reigned in the world the one is Contempt of God that men care not at all for him but trample him vnder their feete as much as in them lieth True it is that they be not able to impeach his maiestie Neuerthelesse there is such a diuelish pride to be seene in men that in steade of worshipping God and of submitting themselues vnto him they could finde in their heart to throwe him vnder foote and too triumph ouer him and not suffer him to haue any kind of authoritie ouer them Thus see we a maladie that is ouer great outrageous and yet hath it beene in all tymes that is too saye that menne are so ouerheathenish as they knowe not the reuerence whiche they owe vntoo god The othervice is superstition whiche is that vnder the shadowe of deuotion menne gad here and there too seeke after foolishe inuentions And whereof commeth thys mischiefe Euen bycause God is not knowne rightly with that which is properly belonging vnto him for were it wel vnderstoode what his mightinesse iustice goodnesse are it is certaine that men woulde not be caryed so away For men forge to themselues vndergoddes that is too say they forge Idolles in their owne heades and assigne offices too them as though they woulde deale out the vertues that pertayne vntoo God and are in him alone or as though they woulde put him too the spoyle and euery one haue his share and bootie of him Nowe ye see why I sayde that we must be so much the more diligent to knowe God aright namely to the ende hee bee not robbed of his honour and that no man bereue him of that which is his owne and which resteth onely in him And howe may they doo that I haue alreadie brieflye tolde you howe they neede no more but onely too open theyr eyes for God vttereth himselfe after suche a sort in the order of Nature as wee are vtterly vnexcusable if wee yeelde him not that which is his And this is that whiche Eliphas sheweth heere For hee beginneth to say That Gods woorkes are great and vnable too bee searched out and that hee doth wonderfull decdes without number Here Eliphas taketh a generall sentence and afterwarde specisyeth that thing by particular examples whiche hee had spoken in a summe This therefore is as a preface as if he should in one worde foreshew what hee ment to say in this wise God doth exceeding great and incomprehensible things his doings are wonderfull and without ende VVhen we vnderstand that Gods workes are exceeding great and incomprehensible shall we not be forced to lift vp our mindes and to perceyue that wee must not disguise him nor surmize any thing of him after our naturall reason but that we must mount vp higher It is certaine that we be ledde thervnto whether we will or no. Thus then wee see what Eliphassis meaning is VVhen men looke vnto Godwarde they be not touched with suche a feare nor with such an humilitie as were requisite VVhat is the reason It is bycause they thinke not on his workes If Gods workes come in discourse euery man thinks himselfe a competent Iudge too speake his verdite vpon them yea and wee will bee bolde ynough or rather ouerbolde too controll them For if God woorke not after our fashion wee will bee full of grudging and wee will say wherefore did hee not this and why went such a matter so VVhat is the cause of suche ouerboldnesse that men are so saucie with God as to holde plea agaynst him and specially as to make themselues his Iudges It is bycause they haue not considered how great and incomprehensible his workes are But if the workes of God be incomprehensible haue wee a measure that is great ynough to declare what is in them VVhat is our witte VVhen wee haue stretched it out to the vttermost length and breadth that may be is it able too comprehende the hundreth part of Gods woorkes and of his determination whiche is so highe as all of it is hidden from vs VVe must go out of our selues if wee minde but onely to taste the wonderfull and infinite wisedome that appeareth in Gods workes Nowe if we must mount aboue all our owne wittes too get but a little taste of them what shall become of vs when wee will incloze all and when wee will knowe all that is in them too the vttermost I pray you can wee attaine therevntoo VVe see then how men are worse than mad when they be so presumptuous as too desyre to determine of Gods workes which are imcomprehensible For true it is that we cannot gage the bottome of Gods workes too comprehende the reason of them but yet God keepeth a good way too giue vs such a knowledge of them as he knoweth too bee for our behoofe And so we note that Gods workes are incomprehensible in themselues that is to say that if we wil search out all that euer is in them by parcelmeale we shall neuer be able to atteyne to the depth of them Therefore wee must bee as it were whelmed vnder the sayde greatnesse assuring our selues that if we take vpon vs too bee iudges of Gods workes we shall find wherwith to stoppe our eies bycause we cannot atteyne to the secrets that are in them Furthermore when wee shall haue proceeded in suche humilitie knowing that wee bee not competent Iudges too knowe the thing that is too high and to deepe for vs let vs pray God too giue vs the spirite of wisedome that wee may iudge aright of hys woorkes and then will hee graunt vs the grace too perceyue so much as is for our behoofe Not that wee may discouer and decypher all that is in them so as nothing shoulde bee vnknowne too vs and all shoulde fall oute after oure imagination No God will holde vs short of that so as we shall not knowe but in part but in the meane season the sayde knowledge must suffyze vs for as muche as nothing shall bee hidden from vs that is good and conuenient too our welfare And therefore let vs contente our selues herewith For otherwise what an vnthankefulnesse is it for vs too bee desirous too enter so intoo Gods secretes as to reade therein and that wee woulde not haue any thing too escape vs but are so fond and curious as to haue a desire to make him subiect to our fond braine Thus we see the two poyntes that wee haue too marke heere But if there be infinite wisedome in those workes of God which are the smallest and basest what is there in the greatest
prouoked to hatred and malice or if we be blinded with loue and parcialitie VVhat is to bee done Let vs enter into ourselues pray God to guyde vs and to open our hartes that wee may discerne arighte saying Go to if the matter concerned thy selfe what wouldest thou saye then Lo howe wee myght become wise discreete and stayed that is to witte by applying the same thing to our selues whiche we cast out againste others For wee bee so much giuen to selfeloue and selfeprofite as I sayde and nature holdeth vs so harde to it that euerye man is in loue yea and ouerfarre in loue with himselfe Therefore wee shall bee the lesse excused of this vice when it is founde in vs seeing we bee so often exhorted too followe vprightnesse and indifferencie But lette vs pray God too woorke in suche wise in vs as this vice may bee turned into vertue by his holy spirite Lette vs consider what is imported in this saying Thou shalte loue thy neyghboure as thy selfe VVhat is the cause that euery man steppeth oute of his boundes and that wee loue oure selues too muche and despise oure neyghbours but bicause wee bee not diligent inough in practizing that whiche is sayde vnto vs namely that we muste not bee so muche giuen to the loue of oure selues but that wee muste loue our neyghboures as oure selues For wee ought to consider that God hath created vs all after his owne image and therewithall that wee bee all of one nature Heerewithall also hee telleth vs that wee oughte to agree in true brotherhoode with those that are linked vnto vs Thus yee see what wee haue to remember in this sentence where Iob telleth them that had accused him vniustly that they woulde bee loth that others should do the like to them and therefore that it was not meete for them too abuse his pacience after that fashion Lo what wee haue too gather in effecte And by and by it is sayde I will nowe bolde my peace but what shall that profite mee And if I speake what ease shall I haue by it Heere Iob intendeth too preuente the obiection that myghte haue bene layd against him For his freendes myght haue sayde Then comforte thy selfe seeyng thou arte so well able too doo it and seeyng that thou couldest woorke woonders if wee were in cace as thou arte go too nowe and shewe thy cunning vppon thy selfe But hee sayeth I see my selfe in as miserable cace as maye bee So then knowe not what I may hope for God pincheth me after so straunge a fashion that if I speake I do but increase my sorrowe and if I holde my peace I am neuer the more eased Beholde I am a man swallowed vp with aduersitie Thus yee see what Iob meante to say in effect namely that whether he spake or whither he hilde his peace hee was no way eased Marke also how Dauid in the two and thirtith Psalme complayneth that his aduersitie did so pinch him and streyne him that he wist not where to become nor what shifte to make VVhen I lament sayeth he and thinke to haue some asswagement of my sorrow by that meanes the fire is kindled more and more If I keepe my mouth shut and bee minded to caste my selfe downe before God my harte is vexed still and as it were torne in peeces my greefe nippeth me so to the quick as it is neuer awhitte restrayned therby And in another place hee sayeth that hee had determined with himselfe not to speake one worde but to haue bin dumbe so long as the wicked had their full scope But what I am not able sayth he to keepe touch For when I was minded to bridle my selfe after that maner in the end my boylings were fayne too burst out like as when there is a greate fire vnder a potte althoughe the potte bee couered yet must the skumme needes leape out on one side or other And this is well worthy to be noted For when God sendeth vs any sicknesse or pouertie it seemeth too vs that there was neuer any man handled so roughly as wee bee And that is the cause that either driueth vs to despaire or else prouoketh vs to vtter impaciēce so as we fall to lifting vp of our selues against god Or else we beare oure selues in hand that although God afflicteth the faithfull that haue bene before vs yet they were not so weake as wee bee yea and that they were vtterly voide of passions And the same also is a cause of increasing of oure greefe VVherefore let vs remember howe it is sayde here That God hath so pinched his seruants I say euen thē whome hee loued and whose welfare was deere and precious in his sight and hath oftentimes brought them to such extremitie as they were not able to looke vp any more nother wist they how to speake or how to hold their peace Dauid made not suche consession without cause but for the instruction of all Gods children For when wee see that a man indued with such vertue and hauing such cōstācy of the holy Ghost is neuerthelesse throwen downe so as hee woteth not what to doo but is as a man out of his wittes Let vs make our profit of it and if God send vs so hard temptations that we be driuen to the last cast so as wee can no more Let vs not thinke it straunge for we bee not the firste that haue bene so serued Dauid sheweth vs the way hee waded out of the like myre God reached him his hande and when hee had humbled him to the vttermost then he holpe him vp agayne VVherefore lette vs not doubt but hee will still shewe vs mercie after we haue bene hilde downe for a time See then how good and needefull it is for vs to haue these examples before our eyes for surely it will make vs that oure infirmitie shall not ouermaister vs For if temptations be fierce vpon vs and wee knowe not where too become wee wyll by and by bethinke vs well I see that the seruantes of God which haue bene before vs although they had very greate giftes of grace were fayne notwithstanding too grone vnder the hande of God and wiste not where too become and that by that meanes God mente too ridde them from all pride and to teache them by experience that they ought too stoupe vnder him And if it please him too strike vs downe at this day by the same meane condicionally that the ende also bee lyke notwithstanding that wee smarte in the meane while lette not our mindes bee troubled for that sith all things shall turne to oure profite and welfare Lo what wee haue too note cōcerning the doctrine that is conteyned here But Iob addeth that God pincheth him in suche wise as it shoulde seeme he intended to rend him in peeces In saying so he betokeneth that which we haue seene heeretofore namely that he was not only afflicted in his bodie but also touched with the greatest and forest temptations that
what shall be become of such as forsake the right way without vexing or troubling at all as we see many men do Behold our Lord is so graciouse vnto some as to beare with thē in respect of their weaknesse well he handleth them after their owne nature so as he sendeth them not any ouerstrong temptations and yet they fayle not to go awrie as though they tooke pleasure in forsaking God wilfully I pray you what would they doo if they were assayled with like temptation as Iob speaketh of here Then would the vnthankfulnesse that is in moste men appeere For howe many are there that repine at God without any maner of distresse If a man aske them why they doo it or what temptation hath moued them to it there is none other matter but bycause they bee of so maliciouse and froward a nature as they wil needes be vtterly accursed But let vs for our part be well aduized that although the way wherby God will haue vs to passe be full of greate hardnesse and that we shall haue much a doo too steppe foorthe one pace but wee shall meete with some hard incounter yet notwithstanding wee must keepe on our way still according to that which is shewed here Howbeit forasmuch as that cānot be done without gathering of new strength Therfore Iob addeth that he which hath cleane hands shall gather new strength Now hereby let vs note first that there is in vs such feeblenesse that if wee flatter our selues and become werie so soone as we know our selues to be weake all that would serue God were quite vndone and there should be no constancie nor stedfastnes in vs And why Let vs consider a little how frayle wee be I meene euen those too whom God hath giuen some good zele Iob speaketh not here of such as sticke only to their naturall reason He treateth of such as haue the spirite of God dwelling in thē which haue already receyued suche vertue from aboue as they be dispozed to weldoing Yet neuerthelesse euen such maner of men are frayle still and find themselues so voyd of all strength that if God presse them they knowe not where they be when they shoulde withstand any temptation And therefore we haue neede to gather new strength and wee must not shrink though wee feele such weakenesse in our selues And why for when it is sayde that Gods children shall be strengthened therby we see that although we be weake God beareth with vs and shakes vs not off for that No verely so wee flatter not our selues through hypocrisie as a number do which fode themselues in their owne vices saying ô I am a man and what are we able to do when notwithstāding they know they haue so many fleshly infirmities in them They beare themselues in hande that they are well discharged by alledging the commō and ordinarie vice that is in all men But cōtrarywise it is sayd that as oft as God maketh vs to feele our owne weaknesse it is a warning to make vs learne to seeke the remedie VVherefore let vs beware of nurrishing our owne vices by selfflatterie and let vs beware we seeke not fond excuses where with many folke beguile themselues weening that God will forgiue our faults though we labour not to amend them but cōtrarywise let vs looke to gather strength And wher shall we get it Certainly it is not too be found elswhere than in god Do men then find themselues weake Let them go seeke strength where the holie Scripture telleth them that it is It is sayd that God hath the spirite of strength and stedfastnesse in him Do wee then feare too be borne downe by temptations are we afrayd of swaruing Let vs desire God to strengthen vs Lo how the faythfull strengthen themselues not with a vayne ouerweening as they doo which trust in their owne free will chalendging woonderfull things to themselues and bearing themselues in hand that they be come to the compassing of their intent whereas in the ende they step aside and it is well seene that there was nothing but vanitie in them VVill we then be well strengthened Let vs not presume vpon our owne ryghtuousnesse but let vs returne vnto God beseeching him to strengthen vs in such wise by his holie Ghoste as the Diuell may not be able to fell vs downe though he assayle vs with neuer so many battells Lo what the lyfe of the faythfull is in effect that is to wit that they shall neuer bee without many temptations and specially that wee bee subiect to so many miseries during the tyme that we be in this earthly wayfaring that such as indeuer to serue God best ceasse not to be often ouerpressed with many inconueniences and many afflictions But what for that VVhen we be astonished as it cannot be but we must thinke it strange at the firste brunt let vs fight against suche temptations and let vs holde on in the right way without starting out of it And although we find much hardnesse in ourselues let vs pray God to giue vs such an inuincible strength as we may continue in his seruice euen to the end notwithstanding that Satan labour too thrust vs out of it Iob speaketh purposely heere of such as haue cleane handes Surely the true purenesse consisteth in the hart or at least wise the harte is the place where it taketh his roote For it were nothing woorth though our life were more perfect and more Angellike than a man could wishe except we had a pure and rightmeening minde to serue god A man may well withhold himself from working euil he may forbeare too do any bodie wrong or harme he may refreyne from giuing folke cause too complayne of him or to cast any thing in his teeth But if his hart bee inflamed with vaynglorie if he be atteynted with hypocrisie if he be selfwilled or if he bee infected with any other vice secretly all his whole state is but filthinesse yea though it be neuer so highly commended of men Thus ye see why I sayd that wee muste begin at our minde as hath bene shewed heretofore not only in this chapter but also in diuers other places But nowe Iob hauing spoken of the rightuouse and of the innocent or soundmeening man which is matched against the hypocrite addeth the partie that hath cleane handes So then it standeth vs in hande to haue this inward soundnesse before God but yet moreouer we must also shewe by our deedes that we bee such as we seeme And why For wee see that such as are full of naughtinesse and vtter despyzers of God are more bold to brag of themselues than those that are the best Christians with whom no man can finde fault To bee short now adayes if a man will haue faire protestations he must seeke out the wickeddest sort for those are they that are puffed vp with selfe estimacion insomuch that they come foorth like shamelesse harlotts of the Stewes with who am I who cā find any
Iob was tempted therevnto when he sawe he coulde haue no reason at his freendes handes But yet he returneth to the principall and standeth not vppon the other poynt bicause he had an euill cace And he sayth Thinke ye to preuayle against me by vaunting your selues bicause ye see mee in such plight or thinke you that my cace is past recouerie and that I shall bee damned bycause ye see me to be as miserable a creature as may be Know yee sayth he that God hath ouerthrowne mee in iudgement that is to say ye must not dispute heere by reason for God ruleth not himselfe according to mans capacitie I can haue no right at his hand I may well contende but yet must I stande to my harmes I muste bee oppressed and yet if I crie or if I make moane my miserie is neuer the more assuaged It booteth me not for he hath shewed himselfe too bee mine enimie he hath sent me innumerable miseries like an armie to beseege mee I am tormented and which worse is I see no issue in all my way and it seemeth that he hath inclosed mee and locked me vp and that there is no maner of meane to scape the miseries that presse me and torment mee This were verie straunge talke at the first sight if we had not alreadie vnderstoode partly wherevpon Iob groundeth himself and that the same were not now newly againe brought to remembrance as it shall be shewed anon by Gods leaue But let vs go forwarde with Iobs talke This complaint which he maketh to his freendes is iust that is to witte that it was a pleasure to them to put him too confusion Now as I haue sayde heretofore if a man be smitten with Gods roddes although there bee iust cause to finde fault with him yet muste the same be done with a milde spirite that the medicine bee not too sharpe considering that the hand of God hath rigour ynough in it selfe without adding any more to it If a man beare himself stoutly against God seeme not to feele any miserie but playeth the madman and is not by any meanes reformable there we haue to vse greater sharpnesse For when men abuse Gods pacience goodnesse such statelinesse must be tamed And if God handle them not at the firste as they deserue so as they become more hardeharted and wilfull bycause hee beareth with them then ye see wherein he ought to vse greater rigor For it is not to be borne that men shoulde outface God after that sort turne his goodnesse gentlenesse into such poison therby to inuenim themselues more more against him Let a man handle them mildly they runne ryot in their delights so as they become as it were bewitched a man cannot wring any reason oute of them nor drawe them to repentance But if a man be hartbroken and it is to be seene that God hath wrought with him in such wise alredie as we ought to be moued to compassion what a matter were it to set vpon him with rigor VVee shoulde shew our selues to haue no māhood in vs True it is that if a man were afflicted as much as were possible yet if wee see him still hardharted against God that all the corrections which hee hath receyued haue not amended him there it behoueth to vse rigor But yet neuerthelesse wee must still haue pitie of the miserie that we see him in and if wee be kindharted there will bee some mitigation and gentlenesse and we will vse him after some quiet fashion Nowe as for Iobs freendes there was no suche dealing in them For had they taken things as they ought they had founde that he humbled himself vnder the hand of god And surely although it seemed straunge to him to be hādled so Yet notwithstanding hee ceassed not too confesse that God was his iudge and had all power ouer him Therevpon they fall to rayling at him and beare him in hande cleane contrary to the truth that hee was a wicked man that there was nothing but hypocrisie in him that hee had neuer serued God hartily and that they whiche were not afflicted as he was were much better rightuouser than hee If Iob would haue agreed with them hee must haue renounced God and spoken against his owne conscience Yee see then wherevpon hee standeth And heereby wee bee taught that when God afflicteth any of our neyghboures wee muste not by and by conclude that they be the worst men aliue But wee muste haue regard to iudge vprightly as wee woulde haue other men to do by vs and to say It maye bee that Gods meening is but to trye their pacience Althoughe they haue walked vprightly before him and with a good zeale yet notwithstanding hee intendeth that wee shoulde haue mirroures And if it please him too conceale the cause from vs or if they haue doone amisse and God doo punishe them yet muste wee not measure theyr sinnes by the punishmente that wee see And why For hee behaueth himselfe more hardly towarde the rightuous than towarde the woorser sorte bicause hee reserueth the wickeddest till the ende and that is to make them the more vnexcusable For they doo nothing else but heape vp store of his wrath and horrible vengeance vppon theyr owne heades Yee see then howe it becommeth vs too bee wyse and modeste when wee see poore men in aduersitie too the ende that wee go not the wrong way to woorke Agayne although God shewe vs as it were with his finger that there is iust cause when he sendeth suche miseries vpon any man let vs learne to make oure owne profite of it And that wee may so doo lette vs haue an eye to our selues For when God maketh vs too perceyue his iudgementes after that sorte his intent is too instruct vs at another mans coste Therfore it is to no purpose for vs to condemne suche as are in aduersitie without hauing regarde too oure selues But it behooueth euerie of vs too enter intoo himselfe and too bethinke him ▪ Alas in that my God hath preserued mee I am bounde vntoo him for it yea and I also may bee chastyzed some one waye or other VVherefore I muste acknowldge that my God spareth mee ▪ and that whereas I am not scourged with extremitie and specially for that I am at mine ease and reste the same commeth of his meere mercie I saye lette vs acknowledge these things that we may haue occasion to bee our owne iudges and not to condemne other folkes without looking to oure selues And by the way wee see what a temptation it is when men gyue an outwarde and wrongfull iudgement of vs and that it is very harde to keepe measure in that cace sith that Iob who had suche a pacientnesse as we haue seene and as the Scripture reporteth of him hath notwithstanding ouer leaped his boundes and was not able so too brydle himselfe as no euill woorde myght scape from him True it is that he hath good right too
let vs marke that God doth erewhiles for a time bereeue the faithfull of the benefytes that he hath promised them to the intent they shoulde bee prouoked to pray to him and also when hee intendeth too humble them or when hee chastizeth them for their sinnes As for Iob it is certayne that hee suffered not for the offences that hee had committed Not that God founde not ynough in him wherefore to punish him but as I haue declared heeretofore bycause hee had not that respect onely but rather meent to trye his pacience But as for vs if hee depriue vs of the blissings that he hath promised vs it is for that we haue offended him and are not woorthy too enioy them or else it is a dashe with the spurre whiche hee gyueth vs to make vs praye vnto him the more earnestly Thus dothe God promise his faithfull that he will guide them in their waies yea that he will lend thē his Angels to bee their guides so as they shall not step one pace awry nor be incoūtered with any euill This is a goodly promise But yet notwithstāding it will seeme vnto vs that our way is shut vp that there is nothing but brābles bushes afore vs that there is nothing but mountaines rockes round about vs thus are we inclosed no likelihode of possibilitie to get out VVhat haue we to do in this cace but only to say alas I am not worthy that God shold performe the goodnesse that he hath promised to his children I should haue my way plaine leuel I know not on which side to step now therfore it behoueth me to acknowledge my faults Truly God hath promised to send his Angelles to guide his faithfull ones But what for that It seemeth cleane otherwise in me Therfore it behoueth me to pray him to voutsafe to shew the performance of the promise towardes me Thus are we by suche meanes stirred vp to call vpon god Heerewithall let vs vnderstand that hee will not berceue vs of skill and discretion vnto the ende but will make vs too finde waye where none is and his woorking shall bee so muche the better knowen vnto vs whereby wee shall haue the greater occasion too glorifie him whē he shall haue wrought after such a manner as we looked not for For when God hath gone beyonde oure witte and hope we haue so much the more cause to glorifie him Thus yee see in effect what wee haue to marke in this sentence Now Iob addeth that God had bereft him of his glory and plucked the crowne from his heade that hee had consumed him destroyed him and berefte him of his hope as a tree that is cut vp Heere Iob betokeneth two things the one is that God scourgeth him so roughly that if hee were compared with other men he shoulde be founde to indure much more than they And secondly he saieth that he is not as other that are in aduersitie who though they suffer very greate miserie yet notwithstanding are as a tree that is plucked vp but yet hath some little roote or string left behinde so as there is yet still some hope for them But as for me saith he I am plucked vp after suche a sorte as there remaineth no piece of mee but God seemeth too haue stubbed mee vp quite and cleane For although he were not yet rooted out of the world yet was his life like a deathe Yea and God had giuen him so many woundes as there had lighted miseries and calamities vpon him his children had bene cursed to deathe before him all his goodes had bene taken awaye and destroyed and his bodie was become a rotten carkesse Therefore it is not causelesse that hee sayeth that God had cut him vp and berefte him of his hope like as if a tree were plucked vp quite and cleane out of the grounde so as there remained nothing of it the strength thereof fadeth awaye and it is not too bee hoped that it will spring any more vppon the earth to bring foorth any frute bicause it hath lost all his freshnesse Iob then sayeth that hee was dealt with in like wise Now when we heare these things we muste not maruell that he was so sore greeued as it seemed that nothing myghte comforte him any more For whiche of vs would not be more impacient if he indured but the hundreth part of that which he indured But yet we perceiue that God stood by him Then must we hope that hee will do as much towardes vs VVhat is the cause of the impaciencie that is oftentimes in vs Like as when wee desire to bee pacient in our aduersities it behooueth vs too take comforte in the fauoure of our God so also on the contrarie part when we cannot abide that God should smite vs but are so testie that to our seeming there is nother order nor reason in his dooyng then goes oure hope to wrecke Euen so happened it to Iob. He not only displeased God by ouershooting himselfe in suche wyse as wee haue seene but also it was not long of himselfe that hee was not caste downe headlong into despaire and he deserued well that God shoulde haue rooted him out and berefte him of all hope and made him as a tree plucked vp roote and rind For in speaking after suche sort as wee see Iob was so bereft of Gods grace as hee had bin vtterly vndoone and as it were plunged into hell if God had not reached him his hand a farre off So then let vs assure our selues it was Gods singular goodnesse that he suffered not his seruaunte too fall euen into the bottomlesse pitte and that thereby we be admonished that God had neede to mainteine vs yea and to lift vs vp againe when we be falne For God woorketh after two sortes towards vs to the ende we should call vpon him Sometimes hee preserueth vs in suche wise by his power as wee fall not at all and sometimes he suffereth vs to fall to the end to lift vs vp againe afterward Yet notwithstanding it is true that we muste not tempt God too giue vs the bridle like frantike folke vnder coloure that he hath well holpen vp suche as haue falne for then shoulde wee abuse his grace Agayne it becommeth vs to magnifie his gracious goodnesse towards Iob assuring our selues that when wee bee as good as quyte quayled hee commeth to vs and seekes vs out and very needefull it is that he shoulde worke after that sort for otherwise we should be vndone at euery blowe as wee see heere in a fayre lookingglesse Thus much concerning that saying And furthermore that wee may withstand suche temptations let vs marke that oure life must be hidden as S. Paule also speaketh of it True it is that we be like a tree that is pulled vp but yet doth not God ceasse to giue vs secret strength and wee shall haue continuall freshnesse notwithstanding that wee seeme to be perished Thē let vs not esteeme our
therefore that are so wedded too worldly goodes and haue gotten muche by their wicked dealings haue no great cause too boast of their riches for not withoute cause is it sayd vnto them If riches flow vnto you set not your harts vppon them For thereby the Prophete meeneth that very hardly shall men bee riche but that they shall find themselues wrapped in worldly vanities And that also is the cause why Saint Paule exhorteth Timothie to warne the rich men of this worlde that they bee not exalted with pride VVhereby he doth vs to wit that the riche men make an ydoll of their goodes so as they thinke themselues to bee aboue the state of men and vtterly forget themselues So then the wicked may well reioyce of their gettings but what manner of reioycing is that A cursed one euen such a one as God muste in the end turne to gnashing of teeth and anguish Therfore let vs marke that we must not stand vpon a day or a yeere when wee see the wicked triumph and take pleasure in their state and beare themselues in hand that there is no felicitie but theirs But let vs looke to the end and wee shall find that the thing which is conteined heere shall be accomplished that is to say that their ioy is not euerlasting and that howsoeuer the world goe with them the wicked are alwaies in torment and vnquietnesse And surely if we could see what is in theyr harts it would appeere that euen in the middes of their ioyes they be alwaies full of care and perplexitie and afraide least the earth should faile them Looke vpon a man that hath gathered great goodes surely no man shall be able to beare his pride but hee could find in his harte too set his foote vpon all mens throtes and vnder colour of his credite he trāples one vnder his feete oppresseth another makes the third to honour him as God and when he is at home in his owne house he stands tooting vpon himselfe as a Peacocke at his owne tayle All this is seene I say But yet hath he secrete prickings within and God will not abide that suche as glory after that manner in their goodes should haue any certaine rest but putteth a woorme into them which gnaweth them in such wise as they be in continuall anguish and perplexitie howsoeuer the worlde go with them And it is saide expressely heere That the wicked shall make restitution according to the lengthening of his chaunge This saying may at the first blush seeme somwhat darke but it conteineth a good lesson For in effect it sheweth vs that the wicked must be faine too restore the things which they haue gotten with greate labour This is for the first point as if hee should say men are very blinde and witlesse when they take so greate peines to get goodes for they must yeeld them vp again though they haue neuer so much And that is a very hard nippe for wee knowe that the couetouse sorte are wedded too their goodes it is more than if a man shoulde breake their bones and plucke out the maree of them For the goodes that they possesse are as deere to them as their owne liues Very farre are they led away which cōsider not what goodes were created for mens vse and that they be but as an income to the present life And yet notwithstanding wee see that the wicked torment themselues for them and if they haue neuer so little harme or losse it goeth to the harte of thē as if a man had cut their throte a hundred times But yet neuerthelesse they must be faine to restore them not with their good will but bicause God plucketh them from them as hath bene saide heeretofore yea euen according too the prolonging of the chaunges and rechaunges that they haue made so will God haue his turne too change also And howe is that VVhen a man is so gripple in gathering of goodes and God giueth him head what will he doo He will so transpose things as it may seeme hee will make a newe world Hee impouerisheth him that was rich he abateth him that had much and he pulleth him downe that was aloft Lo how the couetouse as much as in them lieth doo make a new worlde And God as I said giues them leaue for a time to plow vp all things to mens seeming Yea but it is with venim and poyson They stuffe themselues full but that is but too vomit it vp agayne anone after yea and to feele horrible bitternesse by that whiche they haue swallowed downe But haue they so changed all things that is to say haue they made such turnings as that they haue lands possessions where they had none before and their cofers filled wheras they had not three shillings in their purse before Are they in estimation and credite whereas they were despized afore Haue they then changed the whole world God also hath his turne If a mortall man presume too displace things if hee practize if he determine as who would say I will do this and that shall not God chaunge all at length VVill he sit idle in heauen Thinke we that any of all these chaunges are made heere without his permission And when he suffereth them to be done thinke wee that he hath resigned his office and meddles no more with the gouernement of the world bicause he winketh at things for a time No no. But his will is to blinde the wicked after that sorte and he suffereth them to compasse their enterprises too the intent to cast them downe and that with the deadlier fall And on the otherside he exerciseth the faith and pacience of the faithfull For they might be troubled at the sight of suche changes But they haue the discretion too wait quietly for the end and not to ouershoote thēselues too hastily whereby God trieth their faith and by that meanes they be prouoked to returne to God with greater earnestnesse And so as I sayd wee see that heere is conteyned a good lesson when mention is made of the pride of the wicked sort in making chaunges so as it seemeth that they woulde spite God and displace all the bounds that God hath set For like as he will haue realms and dominions too bee bounded so also will he haue bounds settled amōg priuate persons that euery one may peasably possesse his owne But what do these raueners these Gulfes these wilde beasts It should seeme as I said that they are loth too leaue either bounds or borders or any thing else and that they would fayne make a newe world Haue they changed a pace Hath God suffered them to do it He must afterward chaunge his copie and set things againe in their former state Thus much concerning that sentence Anon after it is saide that it is bicause the wicked haue impouerished the good and spoyled the houses whiche they builded not Heere we see that it behoueth vs too consider Gods iustice in all the
let vs learne to searche out diligently the cause wherefore and too examine the matter thus goto I haue had meanes to helpe those that stoode in neede of worldly goodes But how haue I holpen them haue I discharged my duetie heerein if there were any that had neede of my helpe haue I indeuered my selfe too helpe him if any came vntoo me was I ready to communicate my goodes vnto hym If we know that we haue not done our duetie in thys behalfe let vs sigh before God and know that he sheweth vs great fauoure to put vs in remembrance of our faults Furthermore let vs note that all these are fonde and foolish startingholes to say VVhat should I leaue my selfe bare of mine owne goodes is not that whiche God hathe giuen me mine owne too dispose thereof as muche as shall seeme good vnto me and no more And if I haue goodes I haue not stolne them and if I do no man wrong heerein why shuld it not be lawfull for me to inioy that which I hold of God For I giue him thankes for it acknowledging that it was gyuen me of hym I say wee wyll thinke it wel done to alledge al this For althogh our lord do giue vnto the riche that whiche they possesse and though they haue it by a lawfull meane in suche sorte that they can protest that they haue it of him yet followeth it not that they may vse it in suche sorte as they shoulde haue no regarde vnto the necessitie of another man or that they should do it but lightly For where God bestoweth riches vpon vs abundantly he doth vs the honoure too make vs his stewardes and receyuers Now we see that a receiuer hathe not onely the charge to receyue and heape vp goodes but also to distribute them when his maister commandeth him Seeing then that our Lorde appointeth vs as stewards of the goodes whiche hee putteth into our handes hee will also haue vs to distribute them And where VVe know that he hath no neede of vs to disburse any for him he would haue vs then to help our neighbours and those that stand in neede and therefore they that haue abundance of welth must not alledge O this is mine owne yea it is so indeede howbeit wyth this condition that thou shouldest help those that stande in neede thereof But that thou shouldest deuoure it thy selfe alone God hathe not giuen it thee too that ende Truth it is that no lawe can bee made in thys behalfe as sainct Paule declareth For it is not as if a Prince shoulde leuie a subsidie for he will require some quantitie of the goodes that euery man possesseth and therevppon must the cessement be made God doth vse no suche proceeding for hee loueth those that offer vntoo him of theyr meere liberalitie and as saint Paule sayth with a cheerefull hart The rich then must not giue vntoo the poore as of necessitie and constraint but with a free and franke hart And therefore if our neighbours bee hungrie and thirstie and wee knowing of their necessitie do not releeue them we be not to be excused For then we haue deuoured and abused the benefites that God hathe put into our handes VVhen we do thus I say it is certaine that God will count vs giltie as murtherers And thus muche concerning this verse where it is sayde that hee which is punished of God hathe denied to gyue a poore hungrie man bread and hath not gyuen him water too drinke that was thirsty Now it is added furthermore the mightie man in the meane season possessed the earthe and be that had authoritie dwelt therein This serueth to shewe that the rich men haue no compassion bycause they lyue at ease For they know not what it is to stand in neede they knowe not what necessitie meeneth and therefore they are not touched therewith Too bee shorte when they be full they thinke that all the world is so as well as they This is the summe of Eliphas mynd in thys place Now he applyeth the same to the person of Iob. He vpbraydeth him that the earth was not made for a small number of men as the rich men thinke whiche haue neuer ynough but dayly are purchasing more and more saying thus too themselues Thys would serue well for my purpose I must needes get in such a peece of ground They neede but sixe foote when they haue theyr full measure that is to say when they shall bee buried and hee that hathe goodes ynough to find a hundred persons is yet aferd he should starue for hunger Lyke vnsatiable whirlpooles as they are they woulde not content themselues if they hadde the whole earthe in possession but would if they coulde pull the Sunne out of the Skye For it greeueth them that the poore shoulde haue so muche in common wyth them as to inioy the brightnesse of the sunne Thus these whirlpooles would deuoure all and thynke that the world is made for none but them Eliphas reproueth heere suche vanitie according also as it is worthy too be condemned howbeit hee dothe not well too applye the same to the persone of Iob and yet this doctrine is profitable for vs So then let vs vnderstande that if a man abuse his credite and ceasse not to gather deceitfully bycause hee hath alwayes where with to compasse hys matters and too bring them too passe but is of vnstaunched and vnsatiable couetousnesse and saythe I will haue such a thyng and I can yet wind in suche a thing and therefore nippeth and pincheth on euery side it is all one as if hee would haue the earth too bee made for hym alone And thys is it that is meant heereby saying that they whyche haue authoritie in the earthe dwell therein True it is that oure Lord woulde there should be gouernemente it is not amisse that there bee riche men and poore and both are created of God sayth Salomon In so saying hee meeneth two things that is to witte that the rich should not despise the pore for as much as they are the creatures of God nor the poore condemne the rich for as muche as God would there should be both riches and pouertie So then it is very lawfull for a man to haue riches in possession and to inioy that whiche hee hath But yet must hee know that wee liue in the worlde with condition to vse mutuall participation one to another and God doth not only giue an habitation or dwelling to them that can lyue on their owne but also saith that hee hath giuen the earth for an inheritance to men And the same is spoken generally And therefore although there be some in the world that haue not one foote of lād yet must they haue a dwelling place in the worlde at leastwise for their money if they haue it not of their own yea euen in a strange countrey if they bee not in their natiue countrie and if God wil so trie thē And if the rich that dwell by
Therfore we must not inclose Gods mightie power within our imagination vnderstanding Like as Gods goodnesse is endlesse and a bottomlesse pit so also are his wisdome and rightuousnesse and the same is to be said of his power Now if we would comprehende this mightinesse and power I pray you are wee able too inclose it in our brayne It is impossible So then let vs marke well that when God intendeth to saue vs he doeth it not after the common fashion but worketh by miracle towards vs insomuch that he will rayse vs euen from death And that is the cause why he chalengeth the office of sending men to the graue and of talling them backe againe Also it is sayd in the Psalme that the issues or outgoings of death are in the hand of our god VVhen it is sayde of our God it is to the ende that the faythfull shoulde taste the neerenesse of God and that hee shoulde make them feele the thing by experience which is conteyned heere namely that he hath the issues of death in his hande And what are those issues It is that when death shall haue reigned ouer vs and we seeme to be vtterly ouerwhelmed so as there is no more hope of life our Lord can well quicken vs yea euen after a wonderfull fashion vnknowne vntoo vs and which men cannot perceiue vntill it be shewed by effect And this is the cause also why Ezechiell had this vision giuen him that when God vttered his worde the bones that were drye before and wherein there was no substaunce came togither and the sinewes did knitte againe and breath and liuelinesse came into them and so they became liuing men Thus ye see howe we ought to bee grounded vpon the inestimable power of our God that is to wit that when it commeth too the trusting in him we must not fall to reasoning â–ª Hath God any meanes to do it Are the things likely or haue wee any thing in vs to further him No no but God knoweth howe too deale and therefore let vs wayte at his hande But now as I sayde it behoueth our sayth too bee inlarged vpon the mightie power of God and seeing that Gods mightie power is not to be measured nor to be inclosed and made subiect to worldly and naturall meanes our beleefe also must stretch out both hie and lowe and become infinite Verely it will neuer be so perfect as it ought to be we shal but only haue some little pece of it But yet must we labor forward and although our beleefe be weake and that we haue receyued it by measure yet must we alwayes tend to that marke VVhat marke Euen too rest our selues on God and to wayte for helpe at his hande And how shall we wayte for it must we rest vpon these earthly things No no but euery one of vs must stirre vp himselfe and consider well Lord thou art Almightte Therefore thou wilt saue vs by thy mightie power which is vnknowne to vs as yet Lo what is shewed vs in this streyne So then seeing that God hath giuen vs such a proofe of his mightie power in the person of Iob let the same confirme vs so much the more In the ende after that Iob hath spoken of the wrongs and reproches that were done vntoo him and complained of the feare wherewith he was seazed he directeth himselfe vnto God and sayeth that althoughe be turned himselfe vnto God to call vpon him be was not heard yea and that when he â—â—ld on and wayted Gods leysure God pitied him not ne made any countenance to regard him but which worse is turned toward him as a cruell person Surely this is the greeuousest temptation that myghte bee For if any aduersitie happen vntoo vs wee knowe that Gods setting of vs in this worlde is with condition that wee should be tempted diuers wayes and martyred with many miseries too the intent to shewe vs that this transitorie lyfe is nothing woorth and againe if wee haue some sorrowe our frayltie beareth it and if wee bee not stoute ynough to comfort our selues we impute it still to the feblenesse of our nature But when we flee vnto God and yet feele no ease at his hand but rather that he dissembleth so as the tyme seemeth to bee lost in praying vnto him then are we at an vtter extremitie VVhy so For it is a soueraine remedie whiche God giueth vs when hee sayeth come vnto mee when you are at an afterdeale yea and as good as deade and you shall perceyue that I haue power to quicken you I recouer those that are quayled I rayse vp them that are dead and I fetch them out of their graues which were suncken in it yea euen so deepe as it might seeme that they should neuer come out again God therfore is liberall ynough to promise vs that he wil neuer refuze our prayers but come we to seke him he shrinketh away and seemeth to be deaf This is a temptation that is able to ouerwhelme vs vtterly Therfore let vs mark well this text how Iob ment to declare that he was come euen vnto hel and that he was not chastized after the common fashion but that God to outward appearance had so forsaken him as he might coÌ„clude I haue hitherto bin deceyued in seruing God and I haue beguiled my self in hoping that he would helpe me and be my sauiour and why For in deed he sayth that his seruants shall be afflicted howbeit he calleth them to him saying cal vpon me in the day of thy trouble and I will heare thee thou shalt glorifie me for the same Then ought we to hope for life eueÌ„ in death through his power For behold God openeth vs the gate when he sayth that he is nere all those that call vpon him in truth But now saith Iob if I seeke thee I sâ—nd thee not â–ª if I call vpon thee thou answerest me not I knock and the gate is still kept shut VVhy sayth he so For a man might first demaund whether God hath not performed the sayd promise wich he made to al the faithfull of being nere to all those which call vpon him For although those textes were not yet written yet did not God cease to haue pitie vpon his continually Howbeit in causing them to be written afterward he had declared what a one he is and what a one he hath always shewed himself to be Then if Iob had lost his labor in praying vnto God these promises should haue bin false that God wil be nere vnto all those that call vpon him in truth and that he will heare all those that cal vpoÌ„ him and graunt whatsoeuer is asked him in the name of our Lord Iesus Christ yea and that he will be readie to succor vs before we open our mouth But let vs mark wel that although Iob did not as theÌ„ perceyue that god would succor him yet notwithstanding he knew it in the end God also made him to feele it
thing simply we conceyue it not but are possessed with suche dulnesse as we feele not the strokes of Gods hand though he strike vs hard And how then shall wee bee wounded as wee ought to bee by the threatnings that he giueth vs surely if hee do but speake we wil not be touched nor cast downe in ourselues seing that we cannot bee sufficiently humbled by the blowes of his hande And so let vs marke well that our carelesnesse and dulnesse are reproued here VVherefore let vs wake seeing that God calleth vpon vs so earnestly and lette vs learne to thinke better vpon ourselues This is it that we haue too marke in this verse In conclusion whereas Iob addeth doeth not God looke vpon my wayes and keepe a reckening of all my steppes Let vs marke well that hee applieth the doctrine to himselfe whiche hee had set downe in generall For he had sayde what is the hyre or portion of God from aboue what is the heritage of God from heauen Iob had spoken so of all men and now he applyeth the same doctrine to his owne vse declaring to what purpose he had spoken so therefore as often as Gods iudgements come to our remembrance whither men do â—â—l vs of theÌ„ or we ourselues reade theÌ„ let vs haue the wisdome to enter into ourselues and to looke euery one vpon his owne person For Gods iudgemeÌ„ts must not lie as it were buryed and neuer bee spoken of but euerye man muste make them auaylable to himselfe and put them too his owne particular vse Ye see then how we haue to marke that after Iob had set downe a generall doctrine he came by and by to the beholding of his owne persone saying God sercheth and knoweth my wayes that is to say forasmuche as God is iudge of all men I cannot escape his hand For doth not God sayeth he knowe all my wayes and dooth he not keepe a reckening of my steppes Thus much concerning the first poynt And as touching the seconde let vs marke also the stile that Iob vseth which is that God marketh his wayes and steppes and keepeth a reckening of them For it serueth too expresse â–ª that God beholdeth them not aloofe nor onely looketh vpon the things that are apparant to the worlde but also looketh neerely and narrowly to all our woorkes and noteth and marketh euerychone of them and that his sighte is not dimme nor vieweth things at randon but marketh counteth numbreth all things so as nothing escapeth him nother is any thing forgotten with him Now then I pray you haue not we the better cause to consider our wayes and to recken our owne steppes when wee see that all is present before God what is the cause why meÌ„ do scarcely know the hundreth parte of their sinnes yea and some man shall commit one faulte a hundred times a day and yet scarce thinke once vpon it what is the cause hereof It is for that wee thinke not that God watcheth ouer vs nor that wee are so before his sight so as nothing may be hidden from him nor he forget any of all our workes and thoughtes Therefore lette vs way well the woordes that are coÌ„teyned here namely that God knoweth our waies and reckeneth our steppes that is to say that the number of them is set downe before him and that euery article thorough out to the laste muste come to account ye see what they shall gayne whiche haue cloked their euill doing with lying and flattering for all muste come to light VVhat remayneth then To looke more neerely to our selues than we haue bene wont to do and to watche continually to the ende wee bee not taken vnwares by the stales that are layde for vs on all sides And seeing we be in daunger of falling into so many vices wherewith oure nature is stuffed let vs examine them well that we may bee sorie for them and pleade guiltie before God and in mourning for them lette vs styll confesse with Dauid that it is vnpossible for vs to knowe all our faultes And therefore lette vs pray our good God that when he hath looked vpon the faultes and sinnes whiche we ourselues cannot see it may please him to blotte them out that by meanes thereof we may not repose the truste of our welfare and saluation in any other thing than in his receyuing of vs to mercie for our Lorde Iesus Christs sake also in oure hauing of the washing wherewith hee hathe clenzed vs that is to say the bloud which he hath shedde for our redemption Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes praying him to make vs so too feele them that beeing displeased with ourselues for them we may learne to hate them and abhorre them more and more and to follow that which he commaundeth and appoynteth with greater earnestnesse and affection and therewithall that it may please him so to reforme vs by his holy spirit as he may reigne quietly in vs and we be ioyned to him in suche perfection as we may seeke nothing but to bee wholly conformable to his rightuousnesse whiche thing shall then be accomplished when he shall haue taken vs out of this corruptible lyfe That it may please him to graunt this grace c. The Cij Sermon which is the second vpon the .xxxj. Chapter 5 If I haue vvalked in leazing or if my foote haue bene hasty to deceyte 6 Let God vvey my vvorkes in the ballaunce of Iustice and let him trie mine vprightnesse 7 If my steppes haue turned out of the vvay or if my hart haue vvalked after mine eyes or if any spotte haue cleaued to my handes 8 Then let me sovve and let an other man eate the frute and let my plantes be rooted vp AFter that Iob hath protested that he had liued chastly in suche sorte as his eyes were not defiled with one euill looke nowe hee addeth that hee had liued so vprightly among his neyghbours that his foote stepped not aside too deceyte or malice VVe see then that as now he toucheth another kinde of soundnesse besides that which he made mention of yesterday And hee will also lay foorth the principall poyntes of mans lyfe by particulars and not withoute cause For it is not ynough for a man too haue absteyned from whoredome except hee bee also cleere from thefte guyle extortion for God will not haue the things sundred which he hath set togither He hath giuen his whole law to rule our life and as he hath forbidden whordome so hath he also condemned stealing lying extortion and such other things Therfore if a man intend to serue God it is not ynough for him to bee cleere from one sinne but he must frame his whole life after the law For as I sayde afore it were otherwise a separating of the things whiche caÌ„not by any meanes be put asunder without apeachemeÌ„t of Gods rightuousnesse Thus ye see why Iob after he had made protestation of
respecte I vtterly despize and defie the whole world Let me haue a strong partie to put in accusation against mee yea and let him make a great booke of it It shall not greeue me to carry it vpon my shoulder For it shall be no heauy burthen to mee but rather it shall be a crowne to me and an ornamēt to deck me withall Now we see in effect what Iob ment to say namely that he had bin no such mā as he was reputed and taken to be according as wee see how his freends cōdemned him for a reprobate bycause he indured so greate torments and it seemed vntoo them that God ment to vtter his vengeance to the intent that Iob should be a mirrour of wicked men whom God doth vtterly destroy Iob therfore protesteth that he is no such man and therewithall desireth no more but to haue audience Before whom not before men onely but that God should answere him that is to say that God shoulde make his rightuousnesse to be knowne and then woulde hee mainteyne that his suffering was not for his sinnes namely if the thing might bee throughly considered and that God would pronounce sentence as by way of ordinarie proces and not by prerogatiue of his high and secrete power so as men might not knowe why he worketh after that maner And wee haue seene heretofore that it is not without cause that Iob should make that wish And why For diuerse times God chasticeth vs according too the threatnings that are set downe in his lawe that is to wit that when wee bee punished it is by reason of our sinnes and that is the most ordinarie maner Ye see that god suffered not our misdeedes vnpunished and after he had giuen vs a rule whereby to liue well he added threatnings saying If ye breake my commaundements I will punishe you with warre pestilence and famin with sicknesse pouertie and diuers other things VVell then if we be beaten with Gods roddes it behoueth vs to lay our life too his law and if we find our selues to haue done amisse there our inditement is throughly framed and our iudgement already giuen vpon vs and there remayneth nothing but execution Thus you see the ordinarie maner that God vseth in chastizing men But in Iob he had an other respect For he punished no him for his sins not that he deserued it not for there is no creature so rightuous that can exempt himself from Gods corrections But yet for all that as I haue declared afore God had not a respect to Iobs offences hee punished him not in that measure by reason of his misdeedes but to trie the faith and pacience of his seruant and also to make him an example to al the world In the meane while Iob had his mouth shet so as hee wist not what to say and therefore it behoueth vs not to enquire any other cause why he was handled so roughly It is a secret vnknowne to men Then is it not without cause that Iob desireth God to answere him that is to say too enter into plea with him and to suffer him to mainteyne his owne soundnesse and to let him know why he indureth such torments But herewithall let vs marke that it is not lawfull for men too chalenge God after that sort For it is good reason that hee shoulde handle vs after hys owne pleasure and that we should stoupe to him although the cause of his iudgements bee not apparant vntoo vs Then if it please God to visit vs with rigour and wee see not why hee doth it yet must wee keepe our mouth shet that we murmur not agaynst him and neuerthelesse haue it open still too glorifie him confessing that although his iudgements bee a bottomlesse deepe yet they cease not to be iust and rightfull Thus ye see what wee haue to note For in good faith there is not a more terrible thing than if God should enter into lawe with vs If he set himselse agaynst vs alas what shall become of vs Then if we fall too prouoking of him and desire too go too lawe with him is not to our great confusion And this doctrine is well worthie to bee noted For wee see howe men doo dayly fall to murmuring and grudging in themselues And what else is that but to prouoke God and to desire to go to lawe with him But shall we bring our matters well to passe True it is that they which skirmish after that fashion when they bee afflicted say not that they woulde haue God to be agaynst them but in the meane whyle that is the marke which they shoote at For if a man bee impacient in his affliction and holde not himselfe in quiet by yeelding to Gods good will too take correction at his hande I pray you doth he not lift vp himselfe to the intent that God being so prouoked to wrath should maynteyne his owne right Let vs kepe our selues from quarelling with God when he stryketh vs with his rods that we haue him not our deadly enimie and let vs learne rather to submit vs vnto his hande and to like well of that which he doth although the reason thereof bee hidden from vs for a time Surely wee ought too desire earnestly that it may please God to shewe vs why he scourgeth vs Howbeeit that must not bee done to any other ende than too profit our selues by his corrections and to applie our chasticements to our instruction when we know the cause of them Therfore when euery of vs feeling his owne sinnes is sorie that hee hath offended God and ashamed of his owne lewdnesse and therevpon humbleth himselfe seeking remedie to turne away from his euill I say when we by all meanes indeuer to apply Gods corrections too our owne vse and to make them turne into such a discipline as we may shewe our selues not to be vtterly past amendment we may well after that maner desire God to make vs vnderstande why he scourgeth vs to the end that hys corrections be not in vaine But if he list to vse his power and too holde vs there as it were in ignorance so as wee know not why he vseth so great rigor against vs yet must wee in suche extremitie cast downe our heades and flee for refuge vnto that which I haue declared alredie namely that God is rightuous in all respectes and therefore that although wee knowe not the cause why hee afflicteth vs yet wee must not ceasse too glorifie him continually Lo what wee haue to marke in this streyne And heerewithall let vs come to that which Iob sayeth My marke sayeth hee is that the almightie shoulde answere me If mine aduersarie wright a booke and it behoue mee to beare it I will not bee ashamed to cary it I shall not be like an offendour that is indyted and condemned but that booke shall rather maynteyne my soundnesse I durst sayth he dock my selfe with it as with a crowne VVhen Iob speaketh so hee meeneth that all the
accusations whiche were layde agaynst him were false and that hee had bene wrongfully slaundered cōsidering 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 thēselues to be rightuous yea euē without feeling the sinnes that they haue cōmitted 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 nūber 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 reprōued 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 scourge◠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 mē 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
to kepe them from stumbling into a deadly fal but that God do hold them back by afflictions And so ye see that the cause why wâ—e fall not intoo the graue is that God afflicteth vs But therewithall Eliu sheweth vs howe harshe this medicine is in that hee sayeth that it consumeth oure fleshe so as wee haue no more the shape of man but are like vntoo deade men that are taken out of the earthe and oure bones doe clatter without and wee can not so much as take breathe but are in continuall tormente so as wee haue no release but God persecuteth vs with such extremitie as we can no more Thus he sheweth that God can not at the first blowe winne that thing at mennes hande which were to be desired that is to wit that they should knowe themselues wretched and full of infirmities and there vpon stoup vnto him but that they must be faine to be ouercom with strong hand and continual torments or else they will neuer yeelde and submit them selues vnto him Behold the two poyntes which wee haue to marke And as touching the firste let vs learne to beare our afflictions patiently sith wee see that they serue vs for medicines and salues Is it a small thing for vs to bee drawne out of the graue These wordes concerne not onely the bodily death whiche passeth awaye but also by a similitude the euerlasting damnation is termed heere a graue or a pit Then are we readie to fall not to breake our armes or our legges no nor only to breake our neckes but also to perishe for euer and to be wiped out of the booke of life and to be cut off from the kingdome of heauen Lo to what state our pride bringeth vs For so long as we flicker after that sorte in the ayre and thinke wee haue anye strength of our selues and build thervpon after our own fancie I say so long as we be possessed with suche foolishe presumtioÌ„ we are always ready to stumble and to perish But God hauing pitie on vs sendeth such remedie as he knoweth to be conuenient which is that he afflicteth vs and beateth vs with his roddes If we grudge and can not be pacient when God doth so chastise vs Is it not an extreme vnthankfulnesse not to suffer God to remedie our destruction to draw vs froÌ„ it So then let vs mark well that here the holy ghost ment to make gods chasticemeÌ„ts sweet and amiable to vs to the end we should beare them â–ª quietly when they be sent vs Marke that for one poynt Verely this will seeme straunge too fleshely reason For oure fleshely reason will saye coulde God prouide no better meane for oure welfare than by tormenting vs after that sort Behoued it him to sende vs to death that he might call vs vnto life Surely it is an incredible manner of proceeding if a man debate it according too his owne reason and he will thinke it but a foolishnesse that God shoulde kill vs in pardoning vs For what are afflictions Signes of his wrath and wee knowe that all diseases are the messengers of death and that all the sorrowes whiche we conceiue are drownings of vs But our Lord sendeth vs sorrows sicknesses and tormentes and holdeth vs in them as vpon the racke till we can no more and till wee faynte in suche wise as our life draweth to the graue For these words concerne not the small afflictions where with we are accustomed but they concern Gods sending of vs to so great extremitie as there remayneth no more hope in vs And how is that must God cast vs into the bottome of death to the end to drawe vs out againe But so worketh he and we must not pleade against him for we shall alwayes haue the worse end of the staf And out of doubt that is the cause why the holy scripture sayeth that it is his ordinarie maner to kil before he quicken and to bring to the graue before he raise to life Then let vs vnderstaÌ„d that God intendeth heere to exercise oure obedience by trying vs to the vttermost so as wee can indure no more no nor so much as drawe our breath but seeme to bee vtterly choked Therefore when our Lorde bringeth vs to that point it is to the end to know whether we be wholly his and whether wee can abyde to be gouerned by his hand or no. Howsoeuer the world go â–ª when we be tempted in our troubles and greefes let this sentence come to our mynde to comfort vs withall behold it is sayde that God in bringing men to their graue intendeth to drawe them out againe and that in consuming their fleshe hee mindeth to restore it again and that in tormenting them with extremitie hee purposeth to comfort them and too bring them to rest Seeing it is so let vs take hold of this comfort and let it suffize vs to assuage all our sorrowes let vs not be out of hart although it seeme that we be vtterly forlorne let vs alwayes passe further and further in the strength of this doctrine and let vs learne to raise vp our selues by it euen when wee bee cast downe into hell Thus ye see what we haue to beare in mynde And afterwarde when Eliu maketh so long a description of Gods chastizements it is to shew vs how dreadfull his wrath is And this also is a very profitable lesson for vs For which of vs thinketh of the greatnes of Gods wrath as it is spoken of the holy scripture It is sayd in the song of Moyses who knoweth the greatnesse of thy wrath And vndoubtedly although Gods wrath bee a fire that consumeth all things yet notwithstanding we thinke not vpon it but ouerpasse it It is tolde vs in Sermons and we reade goodly texts of it but we are not touched with it nother doth any maÌ„ rest vpon it For as much then as we make no accouÌ„t of Gods iustice and take it to be but as a sport we ought to marke wel the counsell that is giuen vs by the holy ghost like as in this text it is saide tha God breaketh mens bones that is to say vseth so great violence as there remaineth no strength at al in them vnconsumed Their flesh wasteth and consumeth away so as there remaineth but an image of death and a man is so continually tormented as he is like a deade man It is not without cause that all this is set afore vs but it is too the ende to waken vs and that when God vttereth his iudgementes against vs to make vs feele our sinnes we should the better be thinke vs that those tormentes are more terrible than can be expressed According also as wee see howe the holie scripture vseth many comparisons in that behalfe VVhy doth it likeÌ„ God to a Lion that breketh and brozeth things with his teeth and plucketh them in peeces with his pawes It is not to attribute such a crueltie vnto God as is not coÌ„uenient for him but
more and other some followe theyr whoredome and other some their ambition to get them estimation and credite in the worlde let vs bethinke our selues better Seeing then that we be hilde so fast here beneath what is to bee done Let vs indeuer to turne away from all these pluckings backe consider wherfore our eyes are made Is it not onely to beholde the things that may serue for this life and to lust after them bicause our fleshe liketh well of them No but the chiefest cause is that we should behold Gods workes whereby he calleth vs to him And wherefore were our eares made Onely to haue intercourse one with another about our worldly matters and businesse No but to the ende we might bee taught to come vnto our God and to sticke wholly vnto him and to atteine to his heauenly glory Seing then that in the middes of the corruptions of our body our Lorde hath set meanes to bring vs to the sayde incorruptible benefite namely by giuing vs the sense of hearing oughte we not to put it to that vse if we doo not so surely wee shall haue no excuse Nother must we alledge that which manie men caste foorth namely I can no skill of Gods woorde for it is to high and darke for mee and I cannot fasten vpon it Yea but in so doing wee distrust God that he giueth vs not witte and discretion to receyue the thing that is for our saluation For he hath promised vs that he will teach the lowly And therefore let vs distrust all our owne senses and confesse that wee are wretched beastes and he will inlighten vs by his holy spirite Let vs trust in the promisse that he hath giuen namely that he wil be the scholemaster of the humble and meeke to instruct them to saluation so that if we suffer ourselues to be gouerned by him he will bring vs into the right way and when hee hath once set vs in it hee will make vs go forwarde more and more and although wee bee nowe and then thruste out yet will hee set vs in agayne and although wee fall yet will hee lifte vs vp with his hande Thus yee see styll what wee haue to marke in this texte For it is not sayde onely that the eare shal heare that is to say that it is created but only to heare but it is also sayd that it shall iudge of wordes or matters as if Eliu should say that our Lord hath not giuen vs the opening of our eares to receiue the doctrine that is told vs as a poyson but to the end to receyue the doctrine that serueth too the spirituall feeding of our soules like as when we receyue breade and wine we are not afrayde to eate and drinke as though we wist not whether it were poyson or no. True it is that we must beware of poyson and pray God too preserue vs from it but are men so foolishe to starue themselues and to forbeare eating and drinking for feare least theyr foode bee poysoned No for they can skill of meate too disceme whether it be poysoned or no. So then let vs vnderstand that our Lorde hath not giuen vs the vse of our eares too the ende we shoulde bee afrayde to receyue the doctrine bycause wee thinke it to high and to darke for vs but it behoueth vs to pray God to giue vs the spirite of discretion and iudgement to the ende we may apply that thing to our profite whiche shall bee declared too vs out of his worde and therwithall so to gouerne vs by his holy spirite as wee may bee skilfull to discerne the thing that is good and profitable Now let vs fal downe before the face of our good God with acknowledgemeÌ„t of our sinnes praying him to make vs so to feele them as we may learn to be sory for theÌ„ to withdraw our selues from these earthly things and be contented to be visited by his hande after any maner of way acknowledging our selues to be so wretched miserable creatures as we deserue well to bee vtterly ouerwhelmed by him and yet not forbearing to resorte to his mercy assuring our selues that hee is ready to receyue vs into his fauour and therfore desiring him to make vs coÌ„tinually to tast his goodnesse more and more to the ende that in passing through the afflictions of this worlde wee may not cesâ—e to be comforted and to reioyce in him and to blisse his holy name fith that he hath once shewed him selfe a father and Sauiour towards vs That it may please him to graunt this grace not only to vs but c. The Cxxix Sermon whch is the second vpon the .xxxiiij. Chapter 4 Let vs chooze a iudgement and consider among our selues vvhat is best 5 For Iob hath sayde I am rightuous and God hath ouerthrovven my right 6 I also am a lier in my right mine arrovve is greeuous vvithout any sinne 7 VVhat man is like Iob he drinketh skornfulnesse as vvater 8 He vvalketh vvith those that vvorke iniquitie he vvalketh vvith the vvicked 9 For he sayeth a man shall not please God in vvalking vvith him 10 And therefore ye men of vnderstanding heare ye mee God forbid that there should be vvickednesse in God or any naughtinesse in the Almightie WHen the cace standeth vppon yeelding of account of our life we muste not looke too haue any other iudge than God who notwithstanding any appeale will giue sentence of vs according too his owne knowledge and then will it be in vayne for vs to reply for wee shall gayne nothing by it Howbeeit for asmuche muche as men are rebellious and can not finde in theyr hearts to confesse that God is rightuous except they be compelled to it God vseth a maner of speach in the holy scripture that he is coÌ„tented togo to lawe with vs and that there shall bee as it were some meane iudge agreed vpon betwixte him and vs Not that any suche thing can be done but to the ende that we shoulde be the more reproued and conuicted in that although wee might go to lawe with him yet would it not auayle vs a whit And hee speaketh after that maner in his Prophete Esay Lette vs chooze men sayeth hee to iudge betwixt you and mee True it is as I haue said that there is no reason why God shoulde abace himselfe so farre His meening is no more but to shewe that although wee had libertie to cyte him and to pleade our cace agaynste him yet shoulde wee alwayes be ouercome After the same maner doth he deale here in this text when Eliu sayeth Lette vs chooze iudgement according as hee had protested heeretofore that he would not be afrayde to speake Forasmuche then as Iob had complayned that God abashed him with his maiestie and that hee had no hearing Thervpon Eliu sayeth Go too I will not so fray thee that thou shouldest colourably alleadge that there is no reason for thee but I will come peaceably to thee and it
that wee may ridde and clenze away such abhomination from among vs VVherefore as muche as in vs lyeth let vs not suffer Gods name too bee reuyled And for a conclusion whensoeuer wee see any euill raigne let vs cast a stoppe before it and labour too amende it and then will God doo vs the honour too acknowledge vs for his Proctors and Aduocates But if wee doo otherwise wee giue Satan the vpper hande and are guiltie of betraying the name of God for that wee made no account of the thing which is principall and so ought too be taken This is it which wee haue too marke vppon the wordes where Eliu sayeth that yet hee bath still too speake of God. Afterwarde hee goeth forward with the same sentence according also as it is a cace well woorthie that the faythfull shoulde imploy themselues in it too the vttermost yea and streyne themselues aboue all their forces for when he sayeth that wee will extende his knowledge a farre therby hee sheweth that when wee speake of God wee must lift vp our mindes higher than oure naturall vnderstanding mounteth And in good sooth shall a man euer attaine vnto God if hee iudge according to his owne fancie and fleshly reason No. But wee shall rather darken his glorie So then if wee will glorifie God let vs learne too reach out our knowledge farre and wyde according as example is giuen vs heere And howe For a man shall neuer reach out his knowledge as hee ought to doo too speake of God except hee knowe that his Maiestie is higher than all our vnderstanding and therefore that he must bee faine too come downe too vs and too lift vs vp vnto him Thus must wee humble our selues with all reuerence too the ende that God may lift vs vp too him and shewe himselfe too vs and make vs partakers of the doctrine whiche otherwise wee coulde neuer attaine vntoo Yesee then how wee must reach out our knowledge a farre when wee haue to deale concerning god Nowe were this well obserued wee should profite after another maner than wee doo both by sermons and lectures But what As for them that come too Sermons howe are they disposed too receyue the doctrine that is set foorth It is ynough for them too come too the Church and too shewe themselues there And therefore they goe theyr wayes as ill as they came or rather worse for it is good reason that God should punish thē with blindnesse which doo so despise the inestimable treasure of his Gospell VVhen men come thither lazily without any minde and there fall into their dumpes and consider not that it is God which speaketh vnto them that they might do him honour and receyue the thing that is gone oute of hys mouth are they not traytors to God in yeelding so little honor to the doctrine of saluation That is the cause then why God blindeth them VVhen we read the holy scripture either wee will bee proude so as we do but ouerrun matters vpon trust of our owne wit as though wee were sufficient Iudges to determine vpon all things or else we mingle Gods worde with our worldly affections And furthermore wee are so farre off from reaching out our knowledge a farre that wee bee as it were forepossessed with our owne fond and trifling imaginations and with our wicked lustes which holde vs as it were locked and bowed downe so as wee cannot lift vp our heades vntoo heauen That is the cause why we see so slender profiting and that suche as beare the name of faythfull knowe not what God is neither do desire too knowe Therefore let vs learne by the example of Eliu to lift vp our knowledge and to reach it out a farre when there is any talking of God and let vs learne also to do him the honour too dispose ourselues too looke reuerently vntoo him For that also is an accomplishing of this saying of the holye Scripture that God is neere vnto the lowly and sheweth himselfe too such as distrust in themselues without challenging to them any drop of goodnesse as of themselues And finally as often as we speake of God let vs not giue our owne braine the bridle but let vs learne to reach out our knowledge further Eliu addeth that hee will proue him to be righteous which made him Here we see whervnto all our talke ought to tend whē we speake of God namely to the mainteyning of his glory And what doctrine soeuer is referred to that end we must hold it for good and holy like as when men reason and dispute too diminishe the honour of God it is certaine that there is nothing in them but frowardnesse howe faire colours soeuer they pretend So then whensoeuer wee speake of God let vs beare in minde to proue him righteous that is to say too yeelde him his duetie so as hee may bee magnified at our handes and wee acknowledge him suche as hee woulde bee knowne to bee that all mouthes may bee shette and haue no occasion too mislike of him Thus yee see that the talke which wee ought to haue concerning our God must bee to sanctifie his name according also vs wee desire in the prayer that wee vse euerie daye And Eliu addeth immediately that his woordes shall bee voyde of vntruth and that he will shewe vnto Iob that his knowledge is perfect Heere hee protesteth that hee will not mingle anie thing with the good doctrine nor go about too disguise it And surely it is one poynt further whiche wee ought to marke well that when wee open our mouth to treate of God and of his workes and worde there must not bee any mingling with it but purenesse must be kept so as all that euer wee speake be whole and sound For as for him that mingleth good matter and euil matter togither what dooth he else but bring good meate and well seasoned to the taste which yet notwithstanding is poysoned Euē so is it with all such as make a faire shewe and do indeede alledge good and true sayings and yet notwithstanding do interlace them with lyes and errours Let vs marke well then that hee which executeth the office of a Teacher must not onely regarde to haue good sayings but specially indeuer too haue this simplicitie that hee neyther adde nor diminishe anie thing from Gods pure doctrine And therefore if wee will haue a well ruled fayth we must go by that lyne and take good heede that in teaching wee vse nothing too guide vs but the pure will of God and that all our wordes be referred and conformable therevntoo But if wee handle things otherwise and deale not with such soundnesse and vprightnesse as God requireth who as wee say will haue his worde preached in singlenesse I say if we haue not that minde with vs we shall perceyue in the ende that we haue beene out of the way Heere then wee be taught too receyue the pure and holy doctrine as wee ought to doo and too
if God graunt them to liue any tyme heere they doo but make a walke of it as it is sayde in the fourscore and tenth Psalme They must backe againe by and by and when they haue made twoo or threeâ—urnes and leaped a while like frogs God draweth them away to himself And yet notwithstaÌ„ding euen in such shortnesse of life whiche passeth as a winde and slippeth away incontinently men which are but rottennesse will needes contend and go to lawe with theyr maker And what a dealing is that Lette men consider a little his euerlastingnesse Therfore when soeuer we be tempted to be so buzy aforehand with God and his works let vs consider that the time is of no leÌ„gth since we were borne and that during the time of our life we haue scarcely lifted vp our eyes vnto heauen too consider any whit at all the euerlastingnesse which is in God and contrariwise the shortnesse of our owne life Had we once bethought our selues throughly of that we would soone stop our mouthes and all our wits shoulde be shet vp so as we woulde not by any meanes go about to murmur agaynst god Nowe let vs compare our life with the long continuance of the world and yet must we passe further that is to wit that God continued by himself with his maiesty before the world was made Sith it is so let vs learne to referre ourselues wholly to him knowing it to be an intollerable thing that we shold so passe our bouÌ„ds desire to rauÌ„ge out in iudging of things that we knowe not That is one point which we haue to marke vpon this saying Haste thou in all thy dayes commaunded the breake of the day For before we were created God hath already set all things in order yea and that so well as it shall be to no purpose to carpe at them VVherefore let vs humble our selues seing that god had such a fatherly care of vs before he sent vs into the worlde that he prouided all things necessarie for vs aforehande Furthermore whereas here is meÌ„tion made of the morning light let vs therin acknowledge Gods infinite wisdome and his power therwithall If we were not inured to see the breake of the day shold we not be sore afrayde when hauing seene the darknesse which did daunte and dull vs afore sodaynly as it were in the turning of a hande wee see the whole worlde so inlightned as it is VVoulde we not say it were impossible if wee were not acquainted with it But wee esteeme not Gods working when it is once knowne vnto vs and the woontednesse of it whiche hee gyueth vs bringing vs to that vnthankefulnesse not of it selfe but thorough our naughtinesse VVherefore not without cause dooth God say here that wheÌ„ a man looketh vpon the morning light he must needes be abashed if he consider from whence it commeth For although the East standeth alwayes in one certayne Coaste yet notwithstanding men see that the Sunne riseth sometimes higher and sometimes lower according to the seasons of the yeare In VVinter time bycause the Sunne is somewhat further off from vs hee riseth in a further Coast And againe in Sommer time as he draweth neere to vs so riseth he higher and higher till he seeme to bee almoste ouer our heades To be shorte like as the East so also is the morning light Now seeing there is such an order set out as it were by a payre of compasses so as the Sunne swarueth not one hearebreadth from the circuite that God hath appoynted him but commeth alwayes iumpe to the poynt is it not a thing that we may well woonder at VVee see that the Sunne neuer goeth out of his way insomuche that if a man marke all things well hee shall finde that there is a diuersitie in euery daye of the yeare and yet notwithstanding if he compare one thing with another yea euen through the whole yeare he shall perceyue that all goeth in one continuall race so as though the Sunne ryse at one poynt of the sky too day and at another too morow and likewise do set yet when the yeare commes about he returneth agayne to followe the same trace whiche hee hath continued euer since the making of the worlde keeping his orderly course in such wise as a man can nothing neere make a Clocke to keepe so iuste compasse as the Sunne doeth in his going aboute And what a masse is it It is a thing much greater than the whole earth Agayne it were verie muche if hee had no greater race too go throughout all the whole yeare than he goeth in one day and yet neuerthelesse seeing that he keepeth his order so iust is it not a thing that ought too rauishe vs into woonderment that we might honour the incomprehensible maiestie of God Yes if wee were not woorse than brute beastes VVee haue eyes and see not God maketh his dumbe creatures too sounde by imprinting his glory in them and we heare nothing of that melodie So then it is long of nothing but of oure owne naughty lewdnesse that we take not hold of Gods glory whiche is visible to vs and sheweth it selfe to vs in all his creatures and in the order which he hath stablished in the worlde and whiche hee maynteyneth as stedfastly as hee doeth nothing more It is sayde by and by that the breake of the day spreadeth abroade and lighteth vppon all the wings that is to say vpon all the vttermost partes of the earth For in the Hebrue tongue the woorde wing signifieth the borders or vtmost partes of any thing Yee see then that the lighte casteth it selfe abroade and spreadeth ouer all the worlde as soone as it is in it VVhen wee beholde the darkenesse of the night wee woulde say that there muste needes bee some greate battell to chace the same awaye Howe so VVho is he that coulde rid the earth of darkenesse so as men might see euerywhere about them wheras they were earste as good as shette vp in a dungeon VVho woulde thinke that the light shoulde so preuayle without some great and terrible battel And yet notwithstanding the morning doeth no sooner open his eyelids but he sheddeth forth his light ouer the vttermost partes of the earth and anone after the Sunne commeth to take possession of his dominion according as God hath giuen him soueraintie ouer the day to execute his office which he hath committed vnto him VVe see he entereth possession so swiftly as we caÌ„scarcely coÌ„ceiue it in thought As soone as wee open our eyes the Sunne stryketh in his beames the darknesse is driuen quite away Now shall we father this vpon the Sun which is a lifelesse creature It is impossible Then must we go to the VVorkeman acknowledge his Maiestie to bee so excellent as all men ought to humble theÌ„selues to sinke vnder it to giue their neckes to the yoke in honouring the greatnesse and excellencie which appeare in all Gods workes not repine any
more againste him whatsoeuer he do For if wee must nedes be coÌ„fouÌ„ded our wits faile vs in the things that are visible open before vs nedes must we of good right stoupe wayt for the full discouery of the last day when the cace concerneth his incomprehensible secretes So then let it nowe suffize vs to conceiue those things by faith which we cannot yet perceiue till wee haue learned more which shall be when our good God hath bereft vs of this mortall flesh drawne vs home to himselfe and fashioned vs like to himselfe in glory It is sayd immediatly that the wicked shall be shaken out of the earth Some expouÌ„d this that the Sunne ingendreth many diseases and therefore that when the day breaketh it is as yee woulde say a clensing of the worlde from wicked men in asmuche as some disease dispatcheth them But that agreeth not in any wise to the matter For firste and formost the breake of the day doth rather releeue men forasmuche as at that time we haue our bodies most weeldie and best disposed Yea and euen the poore soules that are sicke and haue beene turmoyled all the nyght are somewhat cheered when morning is come insomuche as yee shall see them well eased by it And that is the cause why the Prophete Malachie speaking of our Lorde Iesus Christ calleth him the sonne of Rightuousnesse wherein hee taketh his similitude of the daysunne and of the things that we finde by experience namely that hee bryngeth vs health in hys wings that is too say in his beames and that the same clenzeth the earth and cheereth oure bodyes that were dumpishe with humors according as wee knowe that the night bringeth suche things And truely if the breaking of the day ingendred diseases good men shoulde be subiect to them as well as ill men And therfore the fittest exposition is that the wicked shall be shaken out of the earth that is to say they shall be discerned or spyed out For if there were darkenesse continually men coulde not discerne blacke from white But when God hath so spreade out light ouer all the worlde then it is seene howe euerie man behaueth himselfe True it is that the wicked ceasse not to misbehaue themselues all the daye long for they haue no feare of God and although they bee ashamed of men yet fall they to all licentiousnesse insomuch as they ceasse not to play their looce prankes euen at high noone day but yet do we perceiue some footesteps of that which is spoken here Things are out of order in the worlde and yet notwithstanding Gods order appeareth in them and is seene through them so that wee may say it is true that God giueth Satan head restreyneth not the wicked so much as he could do but giueth them libertie to triumph in naughtines so are things in a broyle on the one side and yet notwithstaÌ„ding for the preseruation of mankind Gods inteÌ„t in sending the light is to represse the wicked For what a thing were it if the wicked were not bridled by the secret prouidence of God Surely we shoulde perish at euery turne Yea and into what rage would Satan the driuer of them thrust them headlong if god wrought not in that behalf VVe know that Satan is the deadly so of all men desireth nothing so much as to make cleane riddance of all creatures to wipe the remembrance of God out of the worlde and therfore needes must the order come of God and the troubles and disorder come of men So then although the wicked do still dwell vpon the earth in the broade day light and put theyr disorders in practise yet doeth God continually discouer them and by that meanes brydle them â–ª so as the earth is after a sort clenzed by the rising of the Sunne I meane not from vapours that had raigned in the night nor from other corruptions that gathered toogither when the ayre was so thickned but I meene that God purgeth or clenzeth the earth from wicked follâ—â— â–ª by abridgiug them of theyr lybertie bycause men can poynte oute the naughtipackes with their finger and they are as then somwhat asnamed I say that euen the shamelesse whiche haue as ye woulde say sealed vp their owne eies haue notwithstanding some inward remorse so as they suffer not themselues to rushe out into the extremitie of theyr lewdenesse Thus yee see that the breake of the daye purgeth the earth after a sort howbeit not altogither for God maketh dayly purgings Now he addeth one other effect of the Sunlight whiche is that the earth taketh as it were a newe shape and that the things whiche the earth conteyneth serue it for a garmente when the Sunne shyneth after that manner For in the nyght season the earth is shapelesse a man seeth nothing of it It is then as ye woulde say a great Quamire where nothing can bee discerned But when the Sunne beginneth to rise it is as a man had taken pottes oute of a lumpe of earth and made them and well trimmed them Then is the earth fashioned which before was withoute fashion Therefore when God sendeth the light of the daye it is all one as if hee fashioned the whole earthe by giuing it beautie to the ende we shoulde beholde it with woondering and so whereas it was naked shet vp and barreyn afore at leastwise as in respect of our eyes he clotheth it againe For heere the cace concerneth mens sight The earth in the night is as it were desert and waste and there is nothing seene vpon it But in the daytimes it is clothed agayne bycause that whiche waye soeuer wee turne our eyes we see the goodly deckings that god hath put vpon it according as he sayth that he crowneth the yeare with his blessing insomuche that when hee replenisheth the earth with frutes it is all one as if hee did put on goodly garmentes Crownes Garlandes and suche other things vpon it VVhen we see that God worketh after that maner haue we not whereat to bee astonished yea and cause to confesse that the greatenesse of his woorkes surmounteth all our wittes and that we vtterly fayle of them For although wee may in parte taste of his goodnesse power wisedome and iustice yet notwithstanding we muste be fain at length in conclusion to crie out with Dauid Lord how wonderfull deepe are thy workes They be a bottomlesse pit and who shall reherse them vnto thee True it is that Dauid restreyneth himselfe to recken vp Gods works not to babble of them without knowing ought of them God then had shewed him that which he sayeth and we also may partly well iudge of the things that God sheweth vs in the whole creation of the worlde in the order which he hath stablished therein There we shall see some footsteps of his iustice goodnesse power and wisedome as I touched before but as for the comprehending of al things that we perceiue to the vttermost point we
Do we not deface his glory and maiestie asmuch as we can Therefore this knowledge which wee weene to haue shall make vs the more guiltie bicause our vnthankfulnesse be wrayeth it self therein But howsoeuer the world go let vs alwaies beare in minde that euen in the basest things there is an incomprehensible wisdome of god VVe will perchaunce say that this is knowne both to great and small but if we come once to the souerayne cause it will bee found that euen the wizest of vs are to seeke in that behalfe and the more that they would shew the finenesse of their wit the more will God be auendged of their pryde according also as it is good reason that he shoulde make vs perceyue how wonderfull his woorkes are and that when we haue any knowledge of them the same is but in parte thereafter as it pleaseth him to deale it vnto vs and that as hath bene sayd he alwayes reserueth stil some part to himself in somuch that he keepeth the causes of things hidden and secrete in his owne minde whereinto it is not for vs to presume to enter as now And it is a goodly lesson to know how to put a difference after that maner betweene the things that God reueleth vnto vs and the things that he keepeth to himselfe according also as Moyses speaketh thereof Our God sayeth he keepeth his secrets to himselfe and the things that are reueled belong to vs and to our children according as it is coÌ„teyned in the law True it is that there Moyses speaketh of the lawe that was published as if he had sayde let vs bethinke our selues for God hath graunted vs a singular benefite in vouchsafing too shewe vs his will and in gyuing vs peculiar instruction howe to walke in his commaundements Therefore let vs receyue this record let vs suffer God to schole vs and let vs be good scholers to him and in the meane whyle let vs let him alone with his secretes that is to say lette vs hold vs contented with the doctrine that he hath set downe vnto vs let that bee our meeteyard and lette vs passe no further VVhy so For our Lordes secretes sayeth he belong to himself and the things that he reueleth belong vnto vs and no more By the way wee may apply this text to that which is sette downe here VVhy so â–ª For we see what God sheweth vs in the order of nature Howbeit but in small porcion for he intendeth to holde vs alwayes shorte â–ª and to shewe vs that wee bee too dull and simplewitted to mount so high as to know Gods secrets So then let vs learne to take this instructioÌ„ which God giueth vs and to profit our selues by it and let vs go no further This is a very necessarie admonition considering on the one side the rechlesnesse and on the otherside the fond presumptuousnesse that is in men For if God hyde his secretes from vs it should seeme that we would go about to know them whither he will or no. Is it not apparant howe desirous and eager menne are to knowe things that are not reueled vnto them O say they I would fayne know this and I woulde fayne knowe that â–ª and therewithall they streyne themselues to enter into discourse Of what things Of the things that are concealed from them in the holy Scripture Lo how menne haue alwayes ouer labored theÌ„selues to knowe the things that God ment not to teache them bycause he knoweth that it is not good for them VVee see then the madde presumptuousnesse that is in men to be desirous to conceyue in their brayne the things that are not graunted to them and to enter into Gods secretes whither he will or no. Againe on the otherside they be as retchlesse to take holde of the things that God teacheth vs God declareth vs his will so farforth as is for our behoof he chaweth our meate to vs to the inteÌ„t we might swallow it downe the easlier bicause he knoweth vs to be but weaklings he teacheth vs familiarly according to our owne nature Verely the holy scripture is as plain a discouerie of things as can be â–ª the good will of God appeereth there outright and if wee applied our mindes therevnto we should finde all things there whiche are requisite for our welfare For there God applieth himselfe to our rudenesse hee talketh familiarly with vs yea and he lispeth after a sorte as a nurce would do with hir little babes But yet are not wee carefull to profite our selues by folowing him And therefore seing wee be so rechlesse and negligent to profite by the holy scripture yet in the meane while be so curious inquisitiue or rather so foolish madbraynd as to couet to know more thaÌ„ is meete for vs let vs beare in mind how Moyses telleth vs that our Lords secrets beloÌ„g to himself therfore that we must not be inquisitiue of the things whiche God listed not to discloze vnto vs but be contented to be taught here by the meane that he hath ordeyned and in the meane whyle let God alone with his secrets without assaying to reach aboue him and glorifie him knowing that we be not yet come to the perfection of beholding him face to face but that it behoueth vs first to be traÌ„sformed into his image which thing shall not be fully done till he haue ridde vs cleane of all our fleshly imperfections So then let vs remember in effect that when we haue tasted of Gods wisdome iustice and goodnesse in all his creatures wee muste conclude that we come not to the highest degree but fayle thereof in the middes of our way thereby let vs take warning to honour him and to submit our selues wholly to him Nowe after that mention hath bene made of the earth of the deepes â–ª of the waters of the snow of the rayne which moysteneth and of suche other things by and by here is speaking of the skie and of the starres Here our Lorde setteth downe the thing we haue seene before whiche is that in the order of the skies a man shall perceyue many recordes of his goodnesse and loue towardes vs and also many signes of his wrath when it pleaseth him to visite vs for our sinnes and to make vs feele that he is our iudge And for that cause it is sayd purposely Come on waâ—t thou borne when I created the Planets and the other Starres â—nd all the signes of heauen waâ—t thou there Or arte thou able to bid them go that they may go or canst thou restreyne the pleasantnesse of the Pleyades or canst thou vntie or vnknitte or loozen the handes of Oâ—ion Here are certayne of the celestiall signes named wherin the Hebrues them selues do not agree but yet notwithstanding a man may perceyue that the first worde which is set downe here betokeneth certayne starres that appeere in the springtime and bring a sweete rayne too open the earth and too make it yeelde frute For that
Then it behoueth vs to knowe that God hath printed some marke of his power in whales and other greate beasts to the intent that men should knowe how that the same proceedeth from his hand and that hee serueth his turne with them to apply them to such vse as hee listeth insomuch that a whale ought in our sight to bee considered as if God shuld cast a stone out of a sling and the ayre rang of it so as we were astonished at it Seing then that all things are so in his hand we haue good cause to tremble before him Neuerthelesse our Lord meeneth not too driue vs from him but yet must wee needs bee abasshed at the first brunt to the end wee may yeeld him his deserued reuerence So then he calleth and allureth vs to him to the intent that we should find all ioyfulnesse there but yet can we not come at him till we haue bene vtterly beaten downe Therfore there must first go a feare before to daunt vs in such wise as we may not be able to stand but may find ourselues vtterly vndone and east away if God shuld vtter his power against vs It behoueth vs to knowe this and thē shall all our feare be asswaged that is to wit if wee hold him for our father But yet for all that we shall neuer yeeld him his due reuerence except he daunt vs tame vs in such wise vs we knowe not where to become That is the thing which wee haue too remember in this streyne And so let vs followe this generall lesson that it is vnpossible for a mortal creature to stand before God. And how should he stand For first and formest he must needs cast vs flat to the ground and afterward set vs vp againe But if we wil hold our owne and fall to playing the lustie tall ladds we shall neuer bring our purpose to passe but it shall rather bee the cause of our decay The woord stand then betokeneth that a man can neuer haue a good cace in maynteyning himself to be ryghtuouse and wise but must first of all be vtterly disabled and acknowledge that God hath all myght power and ryghtuousenesse in him and that we cannot be but ouerwhelmed in our owne nature True it is that God not only would that we should stand but also lifteth vs vp aboue the heauens not in respect of our bodies as yet but by raysing vs vp when we be beaten downe Then let vs marke well that there is greate oddes betweene mennes desyring to be somwhat of themselues by taking vpon them to bee wise and ryghtuouse and betweene vtter disclayming of all goodnesse and therevpon to resort vnto God and to pray him to set them in good state forsomuchas they be vtterly bereft of all glorie and haue nothing in themselues but shamefull confusion VVhen we haue learned this lesson that no mā is able to stand before God so as we acknowledge that there is nothing in vs but filthinesse and dung that all the gay likelyhod which wee weene ourselues to haue is nothing but vanitie and that all the opinions which we haue conceyued do but beguile vs whē we be once throughly persuaded of this then wil God lift vs vp and we wil think ourselues so beholden too him and too his mere grace for all things that we wil glorifie him as our father and as the giuer of them vnto vs yea euen without being bound thervnto and without finding anie desert in vs And it is a generall principle of our faith that all flesh must keepe silēce before him and that it behoueth vs too vnderstand that if there bee any lustinesse in vs it withereth away out of hand there needeth but one blast vpon vs and by and by wee fade away without hartinesse or strength and all our ryghtuousnesse is but cursednesse I pray you marke this generall principle of our fayth to the ende that the grace which is manifested too vs in our Lord Iesus Christ may be knowne we haue our recourse thervnto not looking eyther for the beginning or for the full perfecting of our saluation elsewhere than in Gods voutsafing too worke the same freely that is too say without any bynding of him too it on our side or without bringing any thing of our owne in that behalfe And that is the cause why hee expresly addeth who will preuent mee and I will satisfie him As if hee should say that if wee will pleade agaynst him hee must needes bee in our det and bee bound vnto vs and wee must haue some ryght and interest And where shall the man bee found that may preferre his title vntoo God too say that God is bound vntoo him But wee see cleane contrarywise that wee hold all things of him and that he on his side oweth nothing vnto vs and yet notwithstāding we be so wilful as we will needes cōtēd with him Now let this be extended generally to teach vs that wee must humble our selues vnder Gods mightie hand confessing him to be bothe wise rightuouse and mightie in all things that he doeth as Sainct Paule sheweth in the eleuenth to the Romaynes For although he alledge not that text as taken out of the holie scripture yet doeth he reherse the same doctrine And to what purpose There he treateth of Gods free election and sheweth that God choze whom he listed to be heires of ouerlasting lyfe and also that he forsooke whom he listed If a man should demaund the reason why it is not for vs too knowe it nother is it lawfull for vs to seeke any further than his will which ought to bee in sted of all reason vnto vs Not that hee doeth any thing vniustly but bycause the secretes of his mynd are hidden and incomprehensible to vs and his wayes are vnknowne too vs Howbeeit forasmuch as it is hard for men to hold themselues quiet when they he are that doctrine according as we see how these doggs bark against it nowdayes and these gloriouse beggers intending to play the greate doctors say they comprehend it not and who art thou thou wretched dogge Doest thou not comprehend it Get thee vp vpon thy dunghill and learne too knowe what thou art forasmuch then as men are so proud that they cannot find in their harts to submit themselues to that doctrine Sainct Paule twiteth them with this saying VVho hath giuen aught vnto God You step foorth heere with greate boldnesse yee alledge your owne vertues and your own strength therfore it is meete that you should shewe God what hee should do and that nothing bee doone otherwyse than you appoynt and so that he is greatly bound vnto you Now if ye pretend such matter against him come on and let vs knowe what it is that you haue giuen him And if yee knowe that hee is nothing beholden vnto you how dare yee murmure against him Now seing that Sainct Paule dealeth after that maner and wee knowe his meening in the cace of Gods