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
benefites vpō vs according as Iob hath shewed heeretofore VVee see then howe this onely one consideration ought to asswage our sorrowes according as it is to bee seene that if men put suger or hony into a medicine that is ouer bitter it wyll alay it in suche sorte as the pacient may the better take it wheras otherwise it would go neere to choke him But there is yet a further matter in this namely that God sheweth vs the vse of his chastyzementes whiche hee sendeth vs whiche is not that hee meeneth to destroy vs so ofte as hee scourgeth vs but that it is for our profite and welfare and hee promiseth vs that if wee bee faythfull hee will not suffer vs to be racked out of measure but will supporte vs So then if wee bee afflicted there is no reason why wee shoulde take pritche agaynst God as though we founde nothing but rigour at his hande For wee bee so comforted in our afflictions as if our vnthankfulnesse letted vs not we myght reioyce and say Blissed be the name of God although hee sende vs not all our owne desires Thus muche for the firste poynte And nowe herewithall wee muste marke also the seconde article whiche I haue touched already which 〈◊〉 that although wee haue nothing but distresse although we bee hilde as it were vpon the racke and that wee haue nothing at all to comforte vs yet muste wee not bee hasty to take pritche agaynst God but wee muste rather call vpon him according as it is sayde let him that is sorrowfull pray Sainct Iames sheweth vs the meane whiche wee oughte to holde If wee bee merrie sayeth he let vs sing not after the maner of the worlde whiche ruffleth it and royetteth it without acknowledging that his goods come of God but in rendring prayse to God for our gladnesse And if wee bee in sorrowe and heauinesse let vs pray vnto God beseeching him to pitie vs and to abate his rigour Thus wee see that when the faythfull are at theyr wittes ende so as they can no further go yet muste they not rushe agaynste God and finde faulte with him neither muste they outrage as those do whiche are full of pryde and rebelliousnesse but rather let vs thinke thus Lorde I see my selfe to bee a wretched creature I knowe not where too become I woote not what to doo except thou receyue me to mercy and shewe thy selfe so pitifull towardes mee as to releeue me of my miserie which I can no longer beare Thus wee see that the children of God muste beare their aduersities paciētly although God chastize them roughly for a tyme And it is to be seene that although Iob had cōtinually minded the same lesson yet was hee not sufficiently armed to withstand temptations for he sayth here VVhy do the God giue light to suche as are of troubled mindes He remembred not that God had iust cause to keepe men in the middes of many miseries and that although their state bee wretched here belowe yet is God righteous still and that albeit he punishe vs and keepe vs occupied many wayes yet it becommeth not vs to holde plea with him vnder colour that he holdeth vs here against our will and that we be shutte vp in prison while wee bee in this lyfe neither must we conceyue any displeasure for all that Iob did not sufficiently consider this Nowe if suche a persone as Iob was happened to ouershoote himselfe and to kicke agaynste God for want of hauing the sayde regarde that I haue spoken of muche more muste wee set our mindes vpon the sayde two poyntes that is to wit that we beare in remembrance that God neuer forsaketh vs and therefore that wee may not bee ouersorowfull when God sendeth vs any aduersities bycause wee bee sure that his chastizing of vs is after such a sorte as therewithall hee releeueth our greefe at leastwise if it be not long of our selues and of our owne vnthankfulnesse And secondly that whē wee bee distressed that wee can no more God calleth and allureth vs friendly vnto him yea I say hee prouoketh vs to resorte vnto prayer as often as wee bee as it were vtterly stripped out of all that wee haue Lo heere the true remedy which is to call vpon our good God to haue pitie vpon vs and not to suffer vs to bee so dismayde as to say I wote not what to do and it is to no purpose to go vnto god Let vs keepe our selues from suche incombrance perswade our selues that wee shall alwayes be sure to fare well if wee call vpon God who will bee alwayes mercifull to vs euen in the middest of our afflictions VVhen wee haue these two poynts well settled in our remembrāce we shall no more say VVherefore is it that God holdeth those heere whiche are in sorrowe of minde For wee see wherefore hee doeth it There is greate reason why God shoulde chastyze men For how greate are our sinnes the number of them is infinite Agayne if wee looke vpon our lustes there is also a very bottomlesse gulfe whiche hath neede to bee mended God therefore muste mortifie vs Furthermore if wee consider howe muche wee bee gyuen too the worlde wee shall finde that our afflictions had neede too bee plucked from it by Gods chastyzementes Moreouer howe greate is our pryde and presumptuousnesse And therefore muste God needes humble vs Besides all this howe colde are wee to craue his helpe and therefore hee muste bee fayne too inforce vs too it Finally ought not our fayth to bee tryed and made knowen Then see wee not reasons inowe why God holdeth vs heere and will haue vs to bee miserable so as there is nothing but payne trouble torment and anguishe in all our whole lyfe Is there not sufficient reason why God shoulde do this Marke heere a speciall poynte And sithe that hee continually calleth vs vnto him and maketh vs free passage vnto him and that wee haue suche a remedie in our miseries may wee not holde our selues well apayed VVee see howe wee oughte too bee armed and fenced agaynste the sayde temptations whiche reygned ouermuche in Iob howebeit that hee was not vtterly ouercome of it For when Iob speaketh heere of suche as desire the graue and whiche willingly dyg for it as for some hidden treasure longing to dye and cannot hee putteth him selfe in the same ranke as wee shall see by the sequele wherin he confirmeth his owne infirmitie and vice For it is not lawfull for the faythfull to mislyke their owne lyfe and to wishe so for death True it is that wee may wishe for death in one respect whiche is in consideration that wee bee hilde here in suche bondage of sinne as wee can not serue God so freely as were to bee wished bycause we are ouerfraught with vices In respect here of it is certaine that we may sigh and desire God to take vs quickly out of the worlde But as is sayde afore it may not bee for that we
as the verie heathen haue euer gaynsayde it VVhat mysterie then or what Secrete is there in this matter Let vs assure our selues it is more thā necessarie for although men agree in this point that there is none ryghtuous but onely God and that we bee full of infirmities in comparison of him yet notwithstanding wee acknowledge it not sufficiently neyther is it sufficiently imprinted in vs for were wee fully and throughly persuaded of Gods ryghtuousnesse and of our owne naughtinesse it is certayne that wee should not doubt as wee commonly doo there should no grudgings bee hearde in our mouthes there shoulde bee no gaynesaying nor replying in our heartes wee should bee altogither quiet and when so euer it should please God too put vs too shame wee could confesse hee had good right so to do But now the cace standeth so as ye shall see men kick against God assoone as he toucheth them nay if he spare their sinnes and doe but warne them of them they will not come to any true knowledgement of them And so a man may perceiue hereby that all men are puffed vppe with presumptuousnesse and knowe not what Gods rightuousnesse is that they might humble themselues vnder it And therefore it is not without cause that Eliphas termeth it heere a secrete when God sheweth him that he himselfe only is rightuous that all men ought too bee ashamed of their wants and knowledge themselues to be wretched And after the same manner also doth Sainct Paule take it when he telleth the Romaines howe it was an vnknowne and secrete thing vntoo men that God purposed too vtter foorth his rightuousnesse by Iesus Chryst to the end that all the worlde should acknowledge themselues indetted vntoo god True it is that a man can not say there is anye difficultie heerein but yet as I haue shewed afore men attribute I wote not what too themselues and they can not fynde in theyr hearts to vncace them selues out of the sayd vayne ouerstatelinesse in so much that in their owne opinion they thinke them selues able to woorke wonders by their free will. Heerevpon they beare themselues in hande that they shall purchace rewarde at Gods hande But contrariwyse God will be knowne too bee onely rightuous and that there is nothing but wickednesse too bee founde in men Thus much concerning this poynte But Eliphas in saying that hee hearde a little of the sayde woord sheweth well that he exalted not himselfe to farre For he taketh not vpon him a perfection of wisedome to saye that nothing had escaped him and that hee had comprehended euery whit of it to the vttermoste but hee sayth hee had some taste of the sayde doctrine of God and that he had conceyued some parte of it VVee see then that here hee speaketh modestly declaring that he is not as an Angell of heauen so as he could behold Gods glorie in full sight but that according to mans rudenesse he had bene taught to know how to communicate that thing vnto his neighbours which he had receiued of god Lo what he ment to say in effect And hereby we be admonished that howe familiarly so euer God sheweth himselfe vnto vs it is a great matter that wee be admitted to knowe things in part and we must not thinke that we can haue any so perfect vnderstanding as there may bee no lacke in it For they that thinke so of themselues beguile themselues and thereby shet themselues out of the gate that was open for them to come in afore And so let them marke well that there is much done for vs when we haue any little taste or any enterance into the knowledge of Gods truth If this be meant of the Prophetes and teachers whom God hath chozen and ordeyned and vnto whome he hath gyuen most excellent gyftes as wee see here an example in Eliphas what shall be sayd of vs for he is set before vs not as one of the simple and cōmon sort of people but as one to whome God himselfe hath appeared and yet he telleth vs he heard but a little Behold then what we haue to marke in this firste place Truely were we throughly persuaded of this there should no suche ouerweening be seene in our talke For euery of vs beares himselfe in hande that he is ignorant in nothing and they that are least exercysed in the holy Scriptures will needes haue this reputation of themselues that they bee so suttle and sharpwitted as they speake nothing but good reason as though the holie Ghost were in their sleeue And whence commeth such pryde but that they which are not yet out of their apcee imagine themselues to vnderstand all thinges And furthermore this pryde is accompanied with carelesnesse for the moste part passe not to perfit themselues And why so They weene they bee come to the perfection of all knowledge and many men when they haue heard a two or three words of the Gospell ye shall see them so full of it as they can bee They passe not for learning of any more knowledge no they will needes teach other men to be short they be more than Doctors But God laugheth such presumption to skorne For the little that they myght haue receiued must be taken from them and so shall they go away emptie according to that which is written in the song of the virgin Marie which is that such as are full of winde esteeming themselues rych and standing vpon their reputation haue bin starued for hunger Then let vs learne to praise God in such wise for that which he hath giuen vs and so to know that we haue neede to proceede dayly more and more as we may haue an earnest desire to profit more and more and come to it with all modestie And the more familiarly that wee bee taught concerning God and his worde so much the more must we bee as little scholers that wee step not to it with such pride as to thinke that al is in our own brain but that we come to it according to our abilitie as I haue sayd For there must bee none that hath the perfection of all wisedome saue Iesus Christ to the intent that he may deale it to euery man in measure and certeine portion Furthermore let vs marke well the circumstance of this place For it treateth of Gods rightuousnesse whereof we haue spoken and of our knowing how we be full of sinnes corruptiōs to the end we may apply our whole studie to the same doctrine assuring our selues wel that we shall neuer bring it throughly to passe VVherfore it behoueth vs to mynde it so much the more and to apply our whole lyfe therevnto For had it bene throughly knowne men had not falne into so horrible darkenesse in the papacie But what There it seemeth to them to be a superfluous thing to treate of free iustification by fayth they counte that as a madde doctrine and skoffe at vs for standing somuch vpon it Yea but heere it is shewed
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
see then what wee haue to marke But it is sayde that a man for saketh the feare of God when hee hath not compassion of the afflicted And trulye if a man remember well the rule whiche is giuen by our Lorde Iesus Christ hee shall well see howe there is no feare of God in vs when wee bee so shrunke away And why so For yee see howe our Lorde Iesus Christ telleth vs that wee ought to followe oure heauenly father if wee will bee taken for his children The very heathen themselues coulde well skill to say that there is nothing wherein a man dooth more resemble God too fashion himselfe like vntoo him than in doing good inasmuche as it is a kindely thing for a man to succour those that are in necessitie And now yee see howe God causeth his daysunne to shyne both vpon good and bad If I see my brother if I see him that is as it were a mirrour of myne owne flesh and myne own nature pinched with aduersitie and haue no care of him is it not a token and proofe that I thinke not of God and that I am ouerbeastly And so it is not without cause sayd in this streyne That suche as haue no pitie vppon the poore wretched creatures which are in aduersity haue giuen ouer the feare of god Yee see also why our Lorde Iesus Christ sayeth that the cheefe poyntes of the lawe are iudgement rightuousnesse mercie and truthe VVhen wee will shewe that wee feare God and desyre to serue him wee muste come to this present poynt that wee walke in soundnesse among men so as wee bee not gyuen too guy lefulnesse and malice and furthermore that wee render euerye man his ryght that wee maynteyne good and ryghtfull caces as neere as wee can and that wee pitie suche as haue neede of our helpe in succoring them to the vttermost of our power Yee see I say wherein wee shall fulfill Gods lawe But if wee bee full of crueltie so as euery of vs thinke onely vpon himselfe and make no account howe other men fare herein wee shewe our selues to haue no regarde of god And why For if wee had God before our eyes we would consider that hee hath set vs here to liue togither and to communicate one with another wee would consider that hee is the father of vs all wee woulde consider howe hee hath made vs all of one kinde to the ende wee shoulde one of vs haue care of another and none of vs drawe awaye by himselfe alone considering that wee haue neede one of another Therefore it is too bee sayde that suche as are turned away from this kindhartednesse haue also turned their backe vpon God yea and that they knowe not what thing manhood is Then let vs beare well in minde this sentence That to proue our selues to haue the feare of God it behoueth vs to labour to do good to the afflicted True it is that for the obseruing of this general rule wee bee bounde to do good to all men Howbeit forasmuchas wee haue greate hardnesse of hart wee must bee softened by the syght of euerye one that is in distresse And in the same is a good meane to breake and abate all the enmities and euill will that haue bene afore As how If a man bee in prosperitie and aflote and bee hated and afterwarde fall and haue some greate storme lyght vpon his head the sayd hatred which had bene afore ceasseth insomuche that they whiche had borne rancour agaynste him and woulde fayne haue eaten his hart and his guttes as they say are somewhat appeased when they see what a chaunge is happened vnto him And seeing that affliction is ynough to kill hatred to make enmitie too ceasse I pray you what shall it do when wee see our neighboures in aduersitie Ought we not to be double moued to succoure them As for those that torment and sting poore folke that are in miserie and heauinesse they are not onely vnkind bicause they haue no compassion but also they exceede further forsomuch as they come to increase the mischeefe If I see a man that mourneth and desireth succour of me and I turne my backe vpon him I am cruell and I shewe my selfe too knowe nother God nor nature But if another come and laugh and mock at him that desyreth to bee somewhat releeued so as his comming doubleth his greef suche a one is also double cruell True it is that I haue dealte churlishly on my behalfe but as for him that commeth to set his foote vpon the poore mans throte dooth not hee shew himselfe to bee a wild beaste yea and more than beastly But such are Iobs freendes of whome he complaineth Therefore if we will proue oure selues to be Gods children let vs learne not to shake off them that are in miserie assuring ourselues how it is the thing whervnto God calleth vs whereby he will haue a record whither wee take him for our father or no that is to say if we vse brotherlinesse towards men But in any wise let vs beware wee lift not vp our selues against such as indure any aduersitie and that wee oppresse them not moreouer For wee see how that is a greater despising of God than if wee made no reckening of them Thus yee see what we haue to marke And herevpon Iob vseth a similitude comparing his freendes to a dry brooke Looke vpon a brooke sayeth he which runneth not at all times but is sometimes dry If there come any great shot of water and that it freze a man shall see a greate houge heape while the frost lasteth And afterward if there fall a snow behold the waters come gushing downe and the brooke is so swolne as hee can scarce keepe himselfe within his banks but ouerfloweth a mā would thinke that it should continue so alwayes But the brooke passeth Hee goeth here and there sayth he and in the end dryeth vp so as if a man go to the way of Thema or to the way of Seba in hope to find water there he shall be deceyued Now these countries were wilde in respect of the lande of Iewrye and there were desertes betwixt them it had a dry waye and in maner vntrauellable and therefore it was a place that had the more neede of water to refresh men Behold the trauellers sayeth he when they shall haue seene such a brooke they bee glad and surmise with themselues wee haue a riuer that will giue vs some refreshing if wee bee athirst wee may drinke water for wee shall haue it continuallye at hande But when they come too the drye places and think to refresh themselues and to haue water there when the heate is greate they see themselues deceyued and therefore they are abashed and greeued and angrie at the matter Lo sayeth hee euen such are you And it is not without cause that Iob alledgeth this similitude here For we haue seene heretofore that his freends whiche are come too comfort him are men of
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
no further knowledge but of oure sinnes and of Gods iustice wee muste bee fayne too rest there So then we must not thinke it straunge that Iob speaking of death should say that men go into a darke coast where there is nothing but darknesse and disorder And why so For hee matcheth sinne and Gods curse togither with death and so long as God holdeth him locked vp in distresse there is as it were a certayne hartburning so as he seeketh not the meane of grace which is the true remedy to shew vs that there is light euen in death and some order also in darknesse how darke soeuer it be bycause that after we haue once bin brought to dust wee shall bee rayzed vp agayne Iob perceyued not this And why Bycause it behooued God first too make hym feele hys sharpe and sore rigoure and afterwarde to comfort hym againe And it is a text whiche wee ought too marke well For if wee mynde too receyue the grace that God giueth vs and offereth too vs continually in oure Lorde Iesus Christe wee must first feele what wee oure selues are and in what plight wee bee Are wee desyrous I say too taste what the heauenly lyfe is Firste wee muste knowe too what ende wee bee borne yea euen according as wee bee sinners in Adam And in good sooth it is not without cause that Sainct Paule sayeth that that whiche is corruptible goeth formost For hee speaketh not onely of the order that God holdeth in nature but also of that whiche it behoueth vs too consider on oure part Therefore wee muste vnderstande that although wee bee borne into this worlde and be as noble and excellent creatures of God as any can bee Yet notwithstanding by meanes of sinne death hath as it were abolished and razed out that noblenesse in so muche that God misliketh vs and disclaymeth vs as though hys hande had not fashioned vs bycause we bee disfigured and the Deuill hath sette his markes and stampe vppon vs and furthermore beeing subiect too the cursse that was pronounced vppon Adam wee are as good as banished oute of the whole worlde so as there is neyther heauen nor earthe but it abhorreth vs This say I is the thing that wee haue too marke in our selues But if wee enter intoo that battell it is certaine that wee shall be confounded vtterly Yee see that the cause why men stande so muche in their owne conceyte is for that they cannot bethinke them of Gods iustice as they ought too doo But yet must wee come too that poynt Howbeeit when wee shall haue considered howe wretched oure lyfe is and that death is yet more wretched bycause it is the greate gulfe that serueth too shewe vs of what importance the cursse is which God pronounced against vs with his owne mouth I say when we shall haue considered that we must also beware that wee be not vtterly swallowed vp of heauinesse And what remedie is there The remedie is to turne oure eyes too our Lorde Iesus Christ For the meane whereby God inlighteneth vs in the middes of darkenesse is howe oure Lorde Iesus Christ offereth himselfe vnto vs in whome we haue the true daysunne of rightuousnesse Nowe then if wee haue that regarde with vs no death can be dreadfull vnto vs And heere ye see why Dauid sayeth that Gods sheepehooke shall comfort him in the shadow of death and in the darknesse VVhen as hee speaketh of Gods sheepehooke he meaneth that hee shall bee afraid of nothing so long as God sheweth himselfe a shepeheard towards him And how should he shew himselfe a sheepherd but in the person of our Lord Iesus Christ So then let vs first consider of what minde Iob speaketh heere Hee knoweth that if men be considered in themselues it is their verye nature to haue nothing else but all manner of confusion both in their life and in their death Howbeeit seeyng wee haue the sonne of God although our state seeme neuer so wretched insomuch that wee bee but as poore woormes subiect too corruption and rottennesse yet come wee too the tasting of the benefite whiche God gaue vs when hee made light to issue out of the middes of darknesse according as it is sayde in the creation of the worlde that God turned the darknesse intoo light Seeyng wee knowe this wee haue too reioyce in that by the meanes of his onely sonne hee hath caused hys goodnesse and grace to shine foorth in our death yea euen more than in our lyfe For when it seemeth that we shoulde enter intoo the dungeons and gulfes of hell Then dooth God open vs the gate of his kingdome and euen then hee maketh vs too enter intoo the dwelling place whereoutof wee bee nowe after a sort banished And Christ inlightneth vs not onely in deathe to the intent that the darknesse whiche is there shoulde not darken vs and quite ouerwhelme vs but also in our life Thys present worlde as the Scripture telleth vs is full of darknesse and wee bee poore blind soules in it and yet in the meane whyle Iesus Christ cesseth not to inlighten vs by hys Gospell VVee haue the lawe and the Prophetes which are as burning Cressettes too vs And wee haue the Gospell whiche is yet a farre greater light yea euen as it were the light of high noone Yee see then howe oure Lorde Iesus Christe will bee a sufficient light for vs both in lyfe and deathe so wee looke vnto him But as I haue touched heeretofore wee must first feele what disorder and confuzion enuironeth vs round aboute vntill suche time as Iesus Christ haue reached vs hys hand Furthermore when Iesus Christ hath inlightned vs so as we shall haue walked in hope of the euerlasting lyfe while we be in this world although God take vs hence and death before our eyes yet let vs not therefore ceasse to call vpon God and to tarie his leysure till he comfort our soules in his owne Kingdome For they be alwais incombered and haue not their perfect ioy so long as they dwell in our bodies and till that God take them vp to himselfe for a doo True it is that if we thinke vpon death alone by it selfe without lifting vp our selues any higher God may now and then bring vs to the same point that he brought Iob. Iob had both faith and hope of the euerlasting life and yet for a little while he was ouerraught with such a feare as he conceyued nothing else in death but all confuzion and disorder For when he looked to his graue he saw hell open to swallow him vp And the hauing of suche conceytes greeued Iob muche more than all the torments that he coulde indure in his body But like as God did plucke him out in the end and gyue him victory against such temptations so will he do to vs likewise Neuerthelesse we be warned heereby that wee had neede to walke warely praying our good God that when it shall please him to call vs to account in
shall go ouer the sea who is he that shall go downe into the deepe For yee haue the worde in your mouth and in your hearte S. Paule applyeth this saying too the doctrine of the Gospell and not wyth out cause For the lawe is in it selfe very darke and could not haue contented men nor giue them that which was need full for them if God had not sent them to Iesus Christe But now haue we that which the fathers of olde time had but in part For God putteth his worde into our mouth and into our heart not by giuing vs some little taste of it but by filling vs with it to the full if so bee that our owne lustes were not insatiable according as mennes lustes are verie gulfes I meane in all thinges For when wee come once too inquyring and searching beholde what an vnmeasurable gulfe is in vs so that wee coulde finde in our hartes too swallowe vp the whole maiestie of God and to packe vp his glorie all in one little fardell and that hee shoulde reserue nothing to himselfe Seeing then that we bee suche lette vs remember well Sainct Paules saying and let vs apply all our studie that way as long as we liue and lette vs profite more and more in the knowledge of our Lorde Iesus Christ to the intent that when hee hath once graffed vs into his bodie hee may increace his gifts in vs from day to day vntill we bee throughly filled with them Lo what wee haue too marke in this streyne Forthwith it followeth VVho is hee that can let God if hee liste too shet vp If hee liste too let looce If hee list◠too remoue all If hee liste too make a newe order who is hee that can disappoynte his purpose VVho shall sette himselfe agaynste his good pleasure After it hath bene tolde vs that we ought not to bee ouer inquisitiue of Gods wisedome furtherforth than he giueth vs leaue and licence Here the same knowledge is declared too vs namely that it is not lawfull for vs to grudge against his doings as though it were in oure power too restreyne him The reason is for that wee oughte too like well of all that euer God dooth although wee knowe not why hee doth it but that he hide it from vs not that hee is loth to haue vs conceyue the reason of his workes but bicause it behoueth vs to haue him trie our obedience that wee may know what we be If God shoulde giue vs a full declaration of his woorkes heere as now who should bee able to indure our pride what woulde wee thinke our selues to bee For although wee see our wit to bee so weake that wee feele our selues to be wrapped in darkenesse or cloudes and that our vnderstanding will not reach threefoote afore vs yet a man may see how wee ceasse not to auaunce our selues aloft and therefore what woulde become of vs if God should not reyne vs shorte Moreouer what honour yeelde wee to God when wee will comprehende all his dooings It shoulde seeme that we woulde bee hayle fellow well met with him For wee see what pryde is in vs alreadie And therefore it is good that God shoulde trie our obedientnesse too the ende wee may learne to glorifie him in all our dooings yea euen though they bee things to vs vnknowne and though we find them so straunge at the first pushe as they make vs to say by all likelyhood this ought to go otherwise But lette vs say seeing that Gods good pleasure is so it behoueth mee to yeeld thereto VVhen men are once come to suche a discretion then haue they greatly profited Yee see then what the cause is that God sheweth vs not why hee doth this or that Furthermore whereas here is mention made of Remouing shetting vp and letting out it is as muche as if it had bene sayde if God should chaunge and transpose all that euer wee see yet ought not wee to gaynesay it nor presume to stryue with him or to alleadge any thing agaynste him True it is that when wee beholde the order of nature that God hath set alreadie wee ought of right too glorifie him for it as it is And certainely God hath set vs in this worlde as on a greate stage too beholde his woorkes and to confesse that hee is wise rightuous and mightie yea euen after a wonderfull manner For it behoueth men not onely to bee taught too giue him glorie with all reuerence but also too bee throughly rapted aboue all their senses and vnderstāding to acknowledge and crie out with Dauid that it is impossible too atteyne too this wisdome of God which appeareth in his workes and that although God should chaunge all the orderlinesse wherein it is his will that wee shoulde beholde him and wherein it is his will too keepe vs occupied at this day yet neuerthelesse it should behoue vs to submit our selues therevnto and to say that hee doth it not without cause If we thinke it straunge then as I sayde afore let vs learne to say yea but who art thou wretched creature I pray you if a man haue gotten great vnderstanding and skill and yet knoweth not himselfe will men say hee is wise I say if a man haue applyed his minde too learning yea and haue practized himselfe in affayres insomuch that hee is able too giue another man good counsell and yet in the meane while is a starke soole and vtterlye witlesse in things that concerne himselfe and which touche his owne persone will not men say that suche a one hath no witte True it is that he hath witte and remembrance for other men but hee hath no discretion for himselfe Euen so is it with those that would restreyn Gods mighty power to their own fancie And why For they thinke themselues able to cōprehend all and they fayle in the cheefe poynt that is to wit in that they know not thēselues For he that entreth into himself looketh vpon himself throughly shall find himself to be vtterly vnskilfull and as weake as can be and therfore that he hath great need to walke modestly and humbly before god Ye see then how men are caried away and haue neither reason nor discretion when they go about after that sort to cōprehend Gods mightie power by their own conceyts So much the more therfore behoueth it vs too marke well this lesson that whether God shet vp or let out or chaunge all we must not therfore ceasse to honour his mightie power after such maner as he sheweth the same vnto vs And that although wee knowe not the reason why he worketh in that wise yet notwithstanding wee muste learne too glorifie him in all poynts saying Lord it is good reason that all things shuld be lawful to thee that thou shouldst vse thy creatures as it pleaseth thee so as thou mightest pul down the heauens and raise vp the earth aloft To be short whensoeuer thou dealest as thou listest with thy creatures
reasons to defende himselfe withall that he shall be quitte before God if he may haue leaue to plead his cace And he pleadeth not before men for he had to deale with deafe eares but he would haue those to whom he speaketh to holde their peace and to heare what hee shall debate and too wayte for the ende and issue of that which shall be vttered of god VVee see then what the summe of his intent is that is to wit he ment to say that he should bee quit if he myght haue leaue and libertie to debate his cace And wherevpon dependeth this VVee must call to mynde what hath beene declared afore that is to witte the two sortes of Gods rightuousnesse That God will sometimes iudge men by his lawe for there he hath giuen vs a ryghtuousnesse whiche is throughlye knowne and apparant vnto vs God doth as it were enter into couenaunt with vs when he giueth vs this rule marke howe I will haue men to liue hee that doth not all these things cursed be hee and who so euer performeth my law shall liue Seing then that our Lord hath so certifyed vs of his will hee hath shewed vs a rightuousnesse that is altogither apparant But if he should iudge vs therafter we should be fayne to enter into an account and to to examine our life by euery commaundement and too thinke with our selues Go too wherein hast thou doone amisse Behold thy God requireth such a thing hast thou performed it No then thou seest wherin thou art faultie Marke I say how we shall be condemned by the law Likewise on the contrarie part if we knowe ourselues to haue fulfilled Gods law which is vnpossible but I admit it were so I say when a man trieth his works throughly if he finde that his life hath bin conformable to Gods law then is hee iustified after the rightuousnesse that is apparant and knowne to vs But yet for all this Iob hath protested heretofore that there is a higher rightuousnesse in God whereby hee could condemne euen the Angelles VVherefore is that For although God allowe a mans life when it is throughly framed according to his lawe yet is not he bound thereby neyther is it as much to saye as we owe him no more seruice and that he should hold vs acquit For if we compare the perfection that is in God with the perfection that is in the creature what wil come of it The Sunne may be darkned though it giue light to al the world that is to say ther is nothing that can suffize or satisfie that matter So then let vs marke well that whē so euer God listeth to iudge vs by his lawe although wee know no euill nor vice in our selues yet should wee not bee rightuous for all that But let vs come to that which Iob sayth VVhen so euer I shall haue leaue to plead my cace sayth he and to lay forth my matter in order and to alledge all my reasons I knowe that I shall then be iustified That is to say If God would iudge me but according to his lawe and that I might answere to shewe what my life hath bene then should I be iustifyed But I haue told you that this is impossible For there needes none other proofe to shew that al men are cursed and damned then that God sayth that whosoeuer performeth not all these things shall bee accursed VVhen S. Paule goeth about to proue that no man shall be iustified by the deedes of the lawe but that we be all giltie before God so as all mouthes must bee stopped hee alledgeth the same sentence Yea But doth it follow therevpon that we are all damned VVee must looke whether we do Gods lawe or no. And S. Paule presuppeseth that wee do it not that is to say that there is none whiche dischargeth his dutie but all of vs are farre off from it So then what meeneth Iob to say that hee shall be iustified if God would admit him to stand to his defence as if God had not wherof to accuse him or that he were not faultie in any thing And we knowe that in so much as hee was a mortall man hee was clothed with many infirmities and sinnes How then doth hee meene that hee could be quit First of all wee must call to mynde what hath bene touched heretofore namely that Iob looketh not simply at his own deseruing nor what he is of himselfe but at Gods intent in scourging him As howe VVee haue seene that God findeth sinnes in vs that are worthy to bee punished Go to hee beareth with them and forgiueth them and yet in the meane while he will afflict vs for some other cause as befell vnto Iob. True it is that he was a wretched sinner that God according to his lawe might haue punished him extremely but yet notwithstanding he had no suche respect VVe haue seene afore that God punished not Iobs sinnes as of set purpose to punishe him as if he should say I will punish this man bicause hee hath deserued it or bycause he hath liued naughtily No God had no such respect with him VVhat then He intended that Iob should be a mirrour to all men to the end that when we beholde him we may haue occasion to humble ourselues knowing that Gods hande is too heauie for vs to beare also considering our own frailtie and that according to his secret and incomprehensible iustice hee might handle vs a hundred thousand times roughlier than he doth therwithall also haue an eye to the pacientnesse of the man God then ment to vse Iob to all these matters and so we see that his intent was not to punish him And that is the cause why Iob saith that if he had leaue to speake and to open his cace at large he should be found rightuous according to Gods intent that is to say as in respect of the present affliction that he endured God should not find any iniquitie in him in that behalfe but contrariwise allow him for one of his seruants But Iob in so saying reiecteth not the forgiuenesse of sinnes wherevpon all our rightuousnesse is founded VVe say that men are made rightuous by only faith bycause wee are damned in our workes this is true and bring all damnation and cursednesse before God and therefore must all of vs abyde shame and confuzion For this cause it standeth vs in hande to borrowe a rightuousnesse that God maye like and allowe which thing is done when our Lord Iesus Christ clotheth vs with his owne rightuousnesse and the same is allowed vs before god Ye see then that we become rightuous by fayth bycause we bee clenzed and scoured from our sinnes in the death and passion of oure Lorde Iesus Christe And in the meane time God guideth vs by his holy spirit and guiding vs accepteth the seruice that we yeelde him that is to say he accepteth the goodnesse which hee hath put into vs For there is not so much as
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
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
speake with my tongue and I vtter my wordes from my palat But yet notwithstanding my saying are the rightnesse of my heart and thou shalt not heare any thing but truth and vprightnesse at my mouth See heere what a protestation Eliu maketh to the inteÌ„t to be heard that is to wit that hee will not speake feynedly and as a double minded man but will set downe things purely according as he knew them to be and as they had bin reueled vnto him Marke that for the first poynt Secondly he addeth Behold I am in respect of God as thou art or according to thy mouth The worde that he vseth signifieth properly a mouth howbeit sometimes it is taken for Measure Nowe wee haue seene heeretofore how Iob desired God to come to him without bringing any such terrour as hee felt If God were my match sayth Iob I could answere him and although hee haue all authoritie ouer mee yet could I mainteyn my cace Lo after what maner Iob speaketh And so this sentence might be expounded thus Beholde I am according to thine owne mouth that is to say according as thou hast desired or else thus Beholde I am according to thy measure that is to say I am like vnto thee in respect of god Neuerthelesse the meening will abide alwayes one And therefore we neede not to stande much vpon the worde Let vs consider still wherevntoo Eliu intendeth too come that is to witte that hee is not God that he might make Iob afrayde but that he is created of clay as Iob is that is to say that he is a mortall and transitorie creature which hath no strength in himselfe For sayth he it is the spirit of God that hath fashioned me and the breath of the Almightie hath giuen mee life To bee short we see how Eliu telleth Iob here that he wil speake against him with suâ—â— reasoÌ„ as he shall be ouercome Thou shalt no more alledge sayeth he that God maketh thee afraid that his glory is terrible to thee and that thou canst haue no right at his hande thou shalt not bee able to say so For who am I Beholde I am a wretched lumpe of earth and myre True it is that I haue breath and life howbeit I haue them of God but yet am I as full of frailtie as thou So then there shall nothing ouersway betwene vs two but reason and thou must be faine to be confounded VVe see in effect the two poynts that are conteyned here The first is that Eliu declareth that his wordes are the rightnesse of his heart and that he wil not speake any thing which hee hath not thought and conceyued in himselfe This is well worthie to be noted For therevpon we may gather after what sort hee ought too bee disposed which beareth about the worde of God namely that hee must not haue store of bibblebabble at his tongues ende nor cast forth wordes at all aduenture no nor yet play an enter lude but according as God hath taught him so must he deale forth that thing which is printed in his heart vntoo those ouer whom God hath giueÌ„ him charge So then will we serue God purely in our office It behoueth vs first and for most too brydle our tongues that they speake not any thing but that which is printed in our harts And surely we heare how it is said by Dauid and likewise alledged by S. Paule who applyeth it to all the ministers of Gods worde I haue beleeued and therefore will I speake True it is that this thing is common to all Christians and to all the children of God but it ought to be cheefly obserued of those whom God hath ordeyned to be as instruments of his holy spirite VVhensoeuer wee speake then is it Gods will to be heard in our persons Seeing then that he hath done vs so great honour at leastwise his doctrine ought to be printed in vs and to take roote there and afterward our mouth should beare witnesse that we knowe it To bee short it behoueth vs too haue beene taught by God before we can be good maisters or teachers And specially when we preach let it not onely be to teach others but let vs comprehend our selues in the same number and companie Beholde I say what we haue to marke And vndoubtedly when a man speaketh Gods worde without feeling the operation of it in himselfe what doth he else but play a part in an enterlude And what a trecherie is that VVhat a defiling is it of Gods worde So then let vs be think vs throughly and as oft as we go vp into the pulpit let vs remember well the lesson that is giuen vs here namely that the rightnesse of our hart must shew it selfe in our tongue And therewithall also when wee see that a doctrine is good and that the man which speaketh laboureth to edifie vs let vs know that we be vnthankfull and vtterly rebellious agaynst God if we heare not his matter with all humilitie Nowe when Eliu maketh this preface he speaketh not after the maner of men as in the way of curtesie but he sheweth after what sort God intendeth to holde vs to himselfe By what meanes is that Behold me sayth he heare mee for there is nothing but right in my talke It is all one as if hee did set it downe for a rule in Gods name that if a doctrine that is preached bee good and holy and we conuinced that it is so then if we yeeld not with all reuerence to frame our selues thereafter we shall not be guiltie of resisting a man but it is all one as if we spited the liuing god So then let euerie of vs bee attentiue when Gods worde is preached and seeing hâ— is so gracious vnto vs as to rayse vp men to declare his will familiarly vnto vs let vs not be as wilde folke but let vs yeeld ourselues teacheable in the things that we know to proceede from him And forasmuch as the lawe the Prophets and the Gospell haue been conueyed vnto vs by such maner of men whose vprightnesse is well ynough knowne and witnessed let vs marke that whosoeuer submitteth not himselfe too that doctrine needeth no other proces to his damnation To bee short let vs marke that our Lord hath authorised his Prophets and Apostles too the end that the doctrine which they haue giueÌ„ vs should not be doubted of but be taken as an vnrepealable decree Marke that then for one poynt But herewithall we bee warned that the faythfull must not become so sheepish as to receyue whatsoeuer is tolde them but must examine the doctrine whether it be of God or no. And that is the cause why it is sayd that we must trie the spirites And this must be well noted For we see that the wretched Papists suffer themselues to be led without any discretion the fayth which they haue is nothing but meere sheepishnesse that men must stoppe their eies and haue no reason at all in
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
the wicked shal be afflicted too how be it it doth but make thē hardhearted and chafe against God and so little fare they the better by their afflictiō that it doth the more bewraye thire wickednes bring them to the full measure of it But whē God afflicteth his chosen he ouermastreth mortifieth thē in such wise as they tremble before his maiestie becom vtterly dismayed like mē half dead insomuch that there is no more hope of life in thē in respect of themselues and to the worldward and finally ther remaineth nothing for them but that God shuld haue pitie of them And Eliu setteth out the meane whereby god maketh his chastizemēts auaileable towards the faithful that is to wit by comforting them through his goodnesse and by telling them that he is readie to forgiue their sins For althoughe afflictions bee for oure profite and serue vs for medicines and salues as was shewed yesterdaye yet notwithstanding it appeereth not so but by the ende Nowe the ende is shewed vs heere whiche is that God reacheth vs his hande assuring vs that hee will bee mercifull too vs howe so euer the worlde goe notwithstanding that hee hath handled vs roughly Then let vs marke well that the life of oure soules consisteth in the worde of God whereby hee gyueth vs assurance of his mercie and goodnesse towardes vs And too the intente wee shoulde esteeme this benefite as it deserueth it is sayde that hee which is the warranter of the remission of oure sinnes is as an odde man among a thousande so as hee is not to be found at aduenture but is a treasure which God reserueth to those whome hee thinketh good Besides this I haue tolde you that God in promising men the forgiuenesse of their sinnes giueth charge and commission too the ministers of his word to drawe them from death according as it is expressely sayd that the keyes of the kingdome of heauen are committed to those which preach the Gospell Too what ende To forgiue sinnes not of their owne authoritie but to the intent that the wretched sinners may be the better assured of their saluation and not doubt but God receyueth them to mercie Therefore the ministers tell them in his name that they bee quit before his iudgement seate And this is the cause why it is expressely sayde that God will haue mercie of a man when hee sendeth him a good and faythfull teacher and giueth his appoynted ministers the sayde charge and office of rescuing and deliuering the wretched creature that was in way of damnation Howe be it to the ende that all these thinges may bee the better vnderstoode heere are three points to be marked The one is that Eliu sheweth vs the cause and foundation of the forgiuenesse of oure sinnes namely that God is mercifull vnto vs and of his infinite goodnes wil not haue vs to perish That is one point The seconde is that the office of such as preach the Gospell is to drawe wretched soules out of death and to set them at libertie And the third is that the same is not done but by expresse commission giuen of God according also as it belongeth not to a mortall man to take vpon him so hygh a thing which is aboue our abilitie Then as touching the first point we see that the holy ghost bringeth vs here to the welspring of the grace which wee obteyne of god VVhen he forgiueth vs oursinnes why is it Not for that we are worthy of it not for that we are able too bee beforehande with him not for that we bring any thing that ought to procure his fauour towards vs but bycause he loketh vpon vs with mercy To be short the holy ghost fathereth the remission of our sinnes vpō the only free goodnesse of God for wee be so wretched as there is nothing but damnation in vs Behold it pleaseth God to succour vs and he doth it not for any thing that hee findeth in vs saue only infinite miseries but of his owne goodnesse which moueth him thervnto This then is a point which we ought to marke well to the end that when we come to obteyne forgyuenesse at Gods hand we may not imagin to appeaze him with our owne merits nor to be particausers of the remission of our sinnes but looke vpon that which is told vs here that is to wit that when God will haue pitie of vs he receiueth vs to mercie out of hand And so Eliu ment to aduertize vs that God doth not alwayes make vs to feele that goodnesse but that although he loue vs and bee minded to prouide for the things which he knoweth to be profitable for vs yet doth hee not alwayes giue vs that feeling but hideth it vtterly from vs as when God afflicteth vs it is sayde that he turneth his backe to vs or else that hee voutsafeth not too looke vpon vs or else that his countenaunce is louring towardes vs and that we be not able to beholde it Then let vs marke well that the faythfull shal now and then be dismayed and seke God and not be able to find him not that he hath forgotten them or reiected them but bicause hee will not as then make them too feele his loue And that is the cause why Eliu sayeth expressely that God is mercifull to vs when hee sendeth vs witnesse of the forgiuenesse of our sinnes by his word not that hee was not so before but bycause wee are then sure of it by experience and do as it were take possession of his goodnesse which was vnknown vnto vs for a time The seconde poynt was that the office of such as preache the Gospel is to forgiue sinnes And it is a notable poynt For without that we were vtterly forlorne and past recouerie Ther is none other meane to giue vs hope of saluation than by assuring vs that oure sinnes are forgiuen afore God and wee quite and cleane discharged For as it hath bene sayd that is the ryghtuousnesse whereby we are acceptable vnto him So long as oure sinnes are imputed vnto vs God must needes hate vs and what else is the beeing of Gods wrath vpon vs but a bottomlesse gulfe of all cursednesse Againe when wee be reconciled vntoo him the gate of Paradise is opened vnto vs he acknowledgeth vs for his children and the heritage of heauen is alreadie prepared for vs And howe may that be obteyned By hauing good and faythfull teachers too preache the Gospel vnto vs For the end whereat God ameth is attonement or reconciliation with vs according as Sainct Paule declareth where hee expresseth that the propertie of the Gospel is to be a message of attonement betweene God and man which is that Iesus Christ who knewe no sinne but was the vnspotted Lambe did put himselfe vnder the curse of our sinnes to the end that we should finde the rightuousnesse of God in him that is too saye after wee are washed in his bloud and haue put oure selues vnder the
vs not thinke herevppon that God pardoneth our sinnes too let vs fall asleepe in them but to the ende wee should seeke to him and make the priuiledge which is giuen vs auaylable that is to wit bee bold too call vpon him as our father and assure our selues that he will heare vs Eliu hauing spoken so addeth he wil loke towards men and say I haue sinned I haue turned awaye from goodnesse and it hath not booted me hee hath deliuered my soule from the pit This text is expounded by some men as though Eliu spake of God saying that it is hee that looketh so towards men and that if any man say I haue done amisse then wheras hee had beene in the darknesse of death God deliuereth his soule from the pit and restoreth to him the light of life Howbeeit forasmuch as word for word it is set downe thus he will looke towards men and say I haue done amisse I haue turned away from goodnesse and it hath not stoode me in any stead or was not meete and conuenient for mee a man maye see and easly gather that Eliu goeth on still with his matter shewing that they which are brought so lowe as to feele their sinnes and to bee euen at deathes dore if God shew them the fauour to call them back againe and giue them hope of life and specially cheere their harts so as they are able to cal vpō him in true assurednesse of faithe doo afterward turne themselues to men and declare their miseries to the intent to magnifie the infinite goodnesse of God which they haue felt And so the second frute of the forgiuenesse of sinnes is that when the wretched sinner knoweth that God hath not shaken him off but as yet openeth him the way and giueth him accesse too come vntoo him like as hee rested thervpon too call vpon God and afterward made the frute of faith auaylable so also it behoueth him too confesse the sayd goodnesse of God before men and not to be ashamed to shewe the misery wherin hee was vntill God had deliuered him by his mercy To be short like as when God hath sent vs the promises of his gospell wee ought to acknowledge thē and to seeke vnto him so also it behoueth vs to mourne before mē For it is not ynough that euery of vs should pray to God priuily by himselfe but it behoueth vs also to set forth his glory and to indeuer to prouoke our neighbours too the same so as one of vs may be edified by another and hee that hath felt how good and mercyfull God is must shewe it vntoo others that they may take example at it And when there is such an agrement amongs vs we must also preache Gods praises togither according as euery one of vs is bound vntoo him and there is not any man which may not iustly confesse that God hath a hundred times plucked him out of his graue and quickned him Ye see thē in effect what the meening of Eliu is Howbeit that we may the better profit by this sentence let vs marke that it behoueth vs first to enter into ourselues and thē to go vnto God afterward to go vnto our neighbours Thus ye see three things which wee haue too marke and it is an order which wee ought to kepe well The first is that men should examin their owne consciēces haue an eye to their whole lyfe And why To be ashamed of their sinnes For vntill wee haue well perceyued that wee bee worse than wretched how will we haue recourse vnto God VVee will not be moued to seke him nor to desire forgiuenesse So then it is requisite for vs too begin at the sayd point namely too feele our sinnes how greuouse they bee and also too feele and conceyue the wrathe of God too the intent wee may bee as it were forlorne and behold hell as it were gaping vpon vs to swallowe vs vp and be so vtterly astonished as we may be driuen to say Alas what is to be done So that we may haue no rest in ourselues but languishe so in our miseries as wee may come with an earnest zeale too seke the lord Thus ye see the first steppe that wee must begin at The second is that wee must come vnto God and seeing hee taryeth not till wee seeke him but of his infinite goodnesse preuenteth vs in somuch that hee inspireth vs to the end we should seeke him and flee for refuge vnto his mercie there rest whē we haue any promises of his goodnesse set afore vs seing that hee seketh sinners to bring them from death to life wee must take those promises and apply them too our vse saying euen so my God thou shewest that thou art willing to receiue sinners too mercy behold I am one yea and I am so forlorne as I wote not any more what too doo Therfore I doubt not Lord but thou wilt make mee feele they grace and goodnesse So Lord there will I rest and although I bee hemmed in with many troubles and sorowes which were able to turne me from thee Yet will I rest vpon thy promises and therwith call vpon thee assuring myselfe that thou wilt strengthen mee against all Satans temptations Thus ye see how it behoueth vs to deale The third point is the conclusion that Eliu maketh here which is that we must declare Gods goodnesse to our neighbours so farforth as is needfull to their edifying that he may be praised with one accord and that all men may confesse that there is no welfare but in his mercy and that we are all damned if the only goodnesse of our God remedy it not These say I are the three degrees which it behoueth vs to keepe But I told you that we must begin at ourselues And why VVee shall see many which will blase abroade Gods praises with full mouth but they haue not well foremynded thē in their hart There are which think themselues discharged when they haue sayd O my God haue pitie vpon mee I haue bene such a one I haue done such an euill deede True it is that such men haue some feeling in themselues and speake not altogither through hypocrisie But yet notwithstanding there is much wind in them and their mouth is larger than their heart For scarcely haue they tasted of Gods mercy and yet they would haue men to thinke that they haue felt it throughly and that they be full fraught with it But there is vanitie and ambition in such men when they wyden their mouth after that sort too speake well and in the meane whyle haue not mynded Gods grace too feele it accordingly that it myght be well imprinted in their consciences and they themselues bee ryghtly nurrished with it That is the cause why I sayd that before wee speake it behoueth vs to haue considered well what we haue seene afore that is too say too haue examined well our selues too haue bene diligent in serching how wretched wee be and too
and to haue printed therein some knowledge of good and euill but hee hath also giuen vs his worde and will haue it published vnto vs dayly There hee sheweth vs his will familiarly and it is the waye as Moyses protesteth wee can not stray we haue no excuse of ignorāce but behold there is our rest as it is sayde in the Prophete Esay Therfore seeing oure way is layed afore vs and wee knowe whiche way to take if yet notwithstanding euerie man start aside and take leaue to do euill and to wander in his owne affections and lustes are we not much more worthy of blame than those that neuer hearde one woorde of good instruction Then if the Heathen men are here called backsliders bycause they are turned away from God what are we seing that our God commeth so neere vnto vs as to do the dutie of a scholemaster and teacher among vs and to entertain vs in his schoole to the end we shuld learne at his hande in the person of those whome he appoynteth to preach his worde in his name Therefore if wee make no account of the doctrine which is giuen vs must we not be condemned as double renegates or backslyders Yes surely Then let euerie of vs looke neerely to himself and consider of what value and estimation this grace of God is when he hath as it were his owne mouth open to warrant vs the thing that is good and conuenient for our saluation Seeing we haue this although we had it but with a wet finger as they say yet let vs assure our selues that we can not despise such a blessing of God but it muste needes bee a withdrawing of our selues from him Much more seeing we haue his worde dayly preached in Sermons and may also haue lectures besides if all this will not hold vs in awe and make vs to sticke throughly to our God and to indeuer to serue him needes must his hād be vttered much more roughly terrible vpō vs thā vpon those that had but the order of nature to guide them aright Thus much concerning this poynt And it is sayde immediately that they considered not all his wayes VVherin it is signified vnto vs that men are neuer so ignoraunt and vnskilfull but that there is naughtinesse ynoughe in them to make them giltie and to bereue them of all shifts before god Heere as hath bene declared alreadie Eliu speaketh generally of the whole worlde for hee was no Iewe that he might haue had the lawe and haue spoken of his like and yet notwithstanding hee sayth that those too whome God hath giuen no more but their naturall wit as hee had giuen it too all other men considered not his wayes Hee sayeth not that they had doone amisse or erred bycause they could do no better or bycause they had no light of doctrine howbeit that might haue beene sayde but heere the spirite of God ment to vrge men to the ende they should knowe that their condemnation was iust and that they could not alledge it for a cloke that they had done amisse throughe ignoraunce for wante of one to gouerne them whereas they themselues were of a good and vpright mynd For if men had a pure and hartie desire to come vnto God surely he would not faile them on his side And vndoubtedly this promise shal not disappoynt men knocke and the gate shall bee opened vnto you seeke and you shall finde Then if wee see that men doe so raunge ouer the feeldes and as it were run astray let vs mark that they haue not a pure and rightmeening mynde to goe vnto god True it is that they maye well haue some shew of deuotion as we see among the papists where many seeme to bee the best mynded in the world and to all likelyhoode vtterly rauished with deuotion to Godward But if a man loke narrowly vpon their doings he shall finde that all is but hypocrisie and that God doth not giue them the bridle after that sort without iust cause Ye see then that the thing which we haue to marke in this texte is that althoughe the wretched Paynimes dwell in darknesse and may be likened to blind men which grope and se not the way and haue nothing but grosse ignorāce in them yet notwithstanding they can not be excused of maliciousnesse and stubbornesse and of wilfull turning away from good vnto euill euen of set purpose For it is written that they considered not the ways of God. These thinges are not wyted vpon the brute beastes nor vpon the stones whiche haue no vnderstanding and therefore it must bee concluded that they whiche are most rude and barbarouse euen they I say haue refuzed to go right and that if they had had a good desire they had not bene lefte destitute of Gods grace Yet is it not therefore to be sayd that we are able to do well and that there is such an abilitie in vs that wee bee able to seeke God wee intreate not of that matter and when the Papists make such conclusions they shewe themselues to be starke beastes For when it is said that men sin not by ignorance but through a certain wilfulnesse the Papists conclude that seing it is so it foloweth that we haue sufficient reason to gouerne our selues well and that wee bee cleeresighted and to bee short that we haue a freedome to do good or euill But it is too great a beastlynesse too reason after that manner And why For they be not things vnable to be matched togither that men shoulde haue their eyes as it were piked out so as they should not bee able to see or discerne any thing and yet therewithall also be altogither wicked And therefore they are neuerthelesse conuicted not too haue considered Gods wayes nor to haue bene led in the right way for that they were caryed away by pride Ye see then in what wise we ought to match the one with the other namely that by reason of sinne we be al of vs bereft of reason and vnderstanding See how the heritage which we haue of our father Adam is that our myndes are combered and confounded so as we can not discern the thing that is for oure welfare but drawe cleane from it according as it is sayd that euen our light is turned into darkenesse vntill God inlighten vs by his holie spirite and yet neuerthelesse that oure ignoraunce is not suche but that wee bee corrupted in oure affections and wype out the goodnesse whiche God might put intoo vs and bycause our nature is froward therfore we be enemies vnto God and all oure thoughtes and imaginations are enmities too his rightuousnesse according as Sainct Paule speaketh in the eyght to the Romaines Then are wee ignorant and yet in the meane whyle ceasse not to be frowarde VVee knowe not which way to go and yet therewithall we goe astray wilfully And why For we mynde not to come vnto God no wee must be fayne too bee inforced thyther or else he
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