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
seede remnaÌ„t of people in the world that should call vpon him with a pure hart vntill such time as his Church were setled among the Iewes â–ª and his law published in writing True it is that by and by after the flud Noes children were corrupted I meane those that were descended of his race who hauing yet the freshe remembrance of Gods horrible vengeance ceased not to inuent many superstitions and to dissannll the true seruing of God yet notwithstanding there were alwayes some fewe remayning whiche maynteyned themselues in the sayde purenesse that God commaundeth And that was to the end that God might coÌ„tinually haue some Church in the world some small nuÌ„ber of people to worship him And herwithal he would also that the same should turne to the daÌ„nation of the vnbeleeuers that they should be made the more vnexcusable VVe know that men labour continually to shroude theÌ„selues vnder the couert of ignoraÌ„ce and they beare theÌ„selues in hand that they be cleared before God when they haue gotten that buckler But Gods will hath all wayes bene that there should euer bee some smal nuÌ„ber of people to serue him in all purenesse the same haue euermore bene as iudges of all those that are turned aside and gone astray froÌ„ the right way So hath it also bene coÌ„cerning Iob. Yea all wee know also that God hath ordeyned Sacrifizings euen froÌ„ the beginning of the world For had they bene inuented at mans pleasure they had bene but trifles and apishe toyes which God woulde haue reiected And furthermore we know that the sacrifizes of Abel were preferred before the sacrifizes of Cain by reason of faith But if Abel had deuised the sayd maÌ„ner of sacrifizing to God of his own head he could not haue had any faith For the chiefe point is that God do leâ—devs and gouerne vs and faith can neuer be without obedieÌ„ce it must needes be answerable to that which God hath ordeyned So then we see that God is the author of the Sacrifizes that haue bene euer since the creatioÌ„ of the world And when he commaunded men to do sacrifize vnto him he did it not without shewing theÌ„ the end marke wherto the same teÌ„ded For had me offred but the brute beastes without vnderstanding it had bene of no valew and it had serued but for a mockery But we know that God instructeth those that be his vnto their saluation Therfore there is no doubt but that God in coÌ„mauÌ„ding Sacrifyzes did also shew the true vse of theÌ„ how they might profite men to their saluation And this was to the ende they might know themselues to be vtterly vnworthy to come neare him and that they had deserued death so as it behoued them to acknowledge themselues wholly blame-worthie and therewithall also vnderstande that there was yet some meanes whereby to reconcyle themselues vnto him And so in the first place wee note that suche as haue vsed sacrifizes rightly and according to Gods will haue graunted themselues to haue bene gilty of death in case as if a man should passe a lawfull obligation or bond of some debt Also this is the cause wherefore Sainct Paul speaking to the Colossians of the Ceremonies of the Lawe termeth them obligations bonds and handwritings which serue to hold men in bondage before God and to shewe them that they could not shunne the iudgement of endelesse death were it not for one remedie which God hath giuen of his owne free mercie And it is a very good and profitable lesson when men acknowledge and confesse themselues giltie before God and set before their owne eyes what they haue deserued so as when a brute beaste is slayne they know it is for their sinnes sake Lo howe Gods minde was to allure men to lowlinesse Herewithall it was his will also to nourish them in hope that although they were wretched yet notwithstanding there should be one sacrifize offred wherby their sinnes should be washed away Behold how the fathers of old time vsed their Sacrifizes And heerevpon the Heathen â—olke haue done the like but that hath bene without faith bycause they knew not the God vnto whome they ought to haue done the honour on the other side they knew not what seruice was acceptable to God and therefore they had no sure ground to staÌ„d vpon to be short they knew not neither to what end nor to what purpose they made sacrifize By reason whereof all was done at auenture as they say and so was it but a needelesse labour specially for asmuch as God hated and abhorred all sacrifizes that were made without knowledge and faith True it is that there was solemnitie ynough in them but that auailed nothing for asmuche as it behoueth alwaies to holde the rule which the Apostl giueth vs namely that the outward sacrifizes boote not at all furtherforth than they be grounded vpon obedience vnto God and to his word And true it is that Iob had not the Law written but it was ynough for him that he had the doctrine that came from God and which Noe had giuen vnto his children Those that had perseuered in the same were not taught it by meÌ„ but although they hard the doctrine by men yet notwithstanding they hilde the rule therof as the rule of god For it was ynough for theÌ„ that God gaue them knowledge of his will without vsing the meane of Prophets as he did afterwards VVe see here then that Iobs Sacrifizes were not made at all aduenture but vpon an assured and grounded faith VVhen it is sayde that Noe after the flud tooke of the cleane beasts to sacrifize therby we see he had instructioÌ„ froÌ„ heauen for it lay not in him to discerne betwene beaste and beaste so as he should say AmoÌ„g these I see some that be pure cleane and the residew bee vncleane Needes muste God haue taught him that Euen so also is it with Iob who made not sacrifize for that he was the only deuiser of it â–ª but he yeelded himselfe to Gods will wherby he was guyded gouerned that is the property of faith according as I haue sayd alreadie And herevpon we haue to consider first that froÌ„ the beginning of the world God hath in such wise suffered meÌ„ to go on in darknesse that yet notwithstaÌ„ding he hath left them certayne recordes whereby they might be coÌ„uicted of their cursednesse in so much that if there were nothing else but the outwarde Ceremonies it were fully ynough to condeÌ„ne the vnbeleeuers Furthermore we see also how men be wholly giuen to euill in so much as they peruert the things that are good and holie and when God hath declared his will vnto them they turne it altogither backward and to the flat contrarie For asmuch then as we see men so fleeting and vnconstant we may perceyue that we haue neede to pray vnto God to keepe vs in awe and not to suffer vs to step aside from the purenesse of his
to shrowd themselues vnder this shadow colour of saying that it is impossible for them to vnderstande the meaning of the holie Scripture For we see how God hath applied himself vnto vs By the way wee haue to gather chiefely how it is the minde of the holy Ghost to shewe what Satans office is what his nature is and where aboute he busieth and applyeth himselfe altogither which is as I haue sayd to hunt after his pray without ceassing like a roring lyon And S. Peter vseth the sayd similitude purposely to waken vs that we might stande vpon our garde night and day and call vpon God to defende vs agaynste all the assaultes of our enemie and agaynst all that he can practize against vs True it is that we see not Satan ne perceyue not by eyesight what hee prepareth and practizeth to our destruction therfore haue we so much the more cause to be afrayde of his guiles and pollicies Lo here the cause why S. Paule sayeth that our fighting is not against fleashe and bloud For hereby he meaneth that if we had to deale with visible enemies wee myght well escape their handes by some shift or other and we might finde the meane to resist them But behold saieth he they be spirituall guiles that fight against vs of whom we haue no sight at all except God giue vs the eyes of fayth to espie howe Satan is agaynst vs specially by the teÌ„ptations that he triumpheth in our way wherby he eggeth vs to euill and laboureth to marre vs So then wee mustefully resolue ourselues of this poynte namely that the Diuels are alwaies buzy to procure our destruction that they go about the earth that they bee neuer away from vs that they bee euer seeking meanes to get into vs and that as soone as they finde neuer so small a breach they enter into vs to throwe vs into endlesse destruction and wee be surpryzed before we mistrust that we are assayled according as euery man knoweth by experience that we perceyue not when the Diuell is neere vs and yet in the meane while wee see our selues wouÌ„ded to death VVherfore when we feele any wicked desire in our selues so as we be caried some to one lewde â—ust some to another we must marke that it is the enemie that worketh so craftily And thus we finde by experience that the Diuels are euer practizing against vs specially againste those to whom God hath giuen wisedome and knowledge For although the Diuel possesse the wicked and reprobates and worke in them with all effectualnesse as Sainct Paule speaketh to the Thessalonians yet perceyue they not that the Diuell is any thing and they make but a sporte of their vices They be so bewitched in euill as they feele it not a whit For they bee become blockish as Sainct Paule sayeth in another place But wheÌ„ the faithfull finde their mindes attaynted with any euyll affection that Satan hath preuailed so much as to make entrance into them they know that Satan hath preuented theÌ„ vnwares that they perceyued not when he gaue theÌ„ battell or alarme VVe must not tarie till we haue such an assault but we must be afrayd take heede to that which is sayde For God sheweth the care which hee hath of vs and how it is not his will we should be taken vnwares for wante of knowing our aduersaries when hee sayeth that the Diuelles go about the earth continually hunting after theyr pray If a man shoulde tell vs that enemies were at hande and that there were certayne bandes comming vpon vs euery of vs would stande vpon his garde and deuise all meanes possible to defend our selues and to withstande them And why so Bycause wee bee fleashly and haue a care to preserue this transitorie lyfe But beholde our enemie Satan hath store of wyles and suttleties more daungerous and mischieuous than all the enemies in the world his desire is to cast vs all headlong into destructioÌ„ we know what strength he is of as hath bene declared alreadie it is expresly sayd that he is at haÌ„d with vs and that he besiegeth vs on all sides and that hee hath a thousande wayes to winde about vs VVhen all this is told vs yet we be neuer the warer is it not a token of more thaÌ„ beastly blockishnesse that we haue no mind at all of the heauenly lyfe that we coÌ„ceyue no more thaÌ„ we see like as the brute beasts do But wheÌ„ it is tolde vs that Satan ceasseth not to go about the worlde but continually foloweth the chace and is neuer idle wee muste profit our selues by that doctrine And why Bicause he being the enemie of our welfare desireth nothing els but to leade vs into the same destruction whervnto he himselfe is come As coÌ„cerning that God sayeth here Hast thou not marked my seruant Iob bow he is an vpright and sounde man which feareth God and withdraweth himselfe from euill This is to do vs to vnderstand that God spyteth Satan in those to whom he hath giuen the grace to walke according to his will. And herein we see vpon what coÌ„dition God hath set vs in this worlde namely that we shoulde be here as mirrors of his vertue For when hee giueth vs the grace to gouerne our selues by his holie Spirite he setteth vs as it were vpon a scaffolde to the end that his gracious goodnesse mercie should be knowen vnto vs thervpon he himselfe might be glorified against Satan in our persons And sure the honor is inestimable which God doth vnto vs wheÌ„ he choozeth vs I say when he choozeth vs poore wormes of the earth to be glorified in vs against Satan and to make his triumphes by vs Let vs consider what a thing this is towards men Alas and can God draw any thing out of men that may serue to his glory It is very certaine that he cannot for there is nothing in them but euill But what then After that God hath chozen vs he sheadeth out his holie spirite vpon vs and giueth vs of his grace where through it is his will to bee glorified in our persones and so maketh he his tryumphes agaynste his enemies And heerby wee be admonished not to thinke it a straunge matter if it please God to exercise vs with store of incouÌ„ters teÌ„ptations But rather when we perceyue that God keepeth vs occupied the frute that coÌ„meth of our incouÌ„ters ought to content vs throughly that is to wit that God is glorirified that his power is knowen in such wise as Satan is coÌ„founded in all his assaultes Seeing then that the issue of our coÌ„flictes is such so happy I pray you ought we not to beare them paciently Moreouer like as God spyteth Satan in the person of Iob so also haue wee wherewith to spite all our enemies wheÌ„ this protection of Gods is well printed in our hartes so as wee knowe howe it is hee that dwelleth reygneth in our
vnto vs namely that wee shall not bee disappointed of his helpe so wee tarie his leysure quietly till he see it good to deliuer vs Thus ye see what wee haue to beare in mynde And in conclusion whensoeuer God shall haue made vs to wade out of miseries so as hee suffereth vs not to enter into them any more but deliuereth vs out of them once for all It is as muche to saye as God will continually encrease his goodnesse towardes vs and that if wee haue felte his helpe sixe times that is to say many a time and often in the ende hee will shewe himselfe yet more fauorable towards vs and his meening is not onely to reach vs his hande at all times to make vs way out of the miseries wherein wee bee but also will take vs into his eternall rest and make an end of all the troubles wherewith we are incompassed as nowe So then all the benefites that God bestoweth vpon vs in this present life do guide vs vnto this one marke that is to wit that in the ende our saluation shall be perfecte and full God as now giueth vs a little tast of it but let vs tarie till he haue brought things to their true perfection and then shall we perceiue him to be our Sauiour Lo howe the benefites whiche wee receiue in this worlde ought to giue vs a more large and hyghe expectation of Gods goodnesse the whiche is shewed nowe in parte and not all wholly But after hee hath sayde so hee addeth That wee shall bee delyuered in the time of dearth Some are of opinion that Eliphas declareth heere the seuen afflictions whereof hee hath spoken But this so curious exposition hath no substantialnesse for a man to reste fullye vpon Therefore let vs followe the naturall sence suche as it is that is too witte that according as the myseries are infinite wherewith God scourgeth vs in this worlde so muste our hope stretch out it selfe farre and wide too the ende wee maye continually wayte for the sayde deliuerance whiche he hath promised vs what soeuer kynde of miseries wee indure Yee see why heere is mention made of dearth of warre of wilde beastes of stormes and tempestes of fyre and of other calamities accordyng as wee see how our poore lyfe is besieged with so many sortes of aduersities as nothing can bee more The thing then that is declared to vs in effect is that God not only draweth vs out of dearth nor onely deliuereth vs from warre but also that in what trouble soeuer wee bee we shall fynde that hee hath the issue of it in his hande according as it is sayde that hee hath the issues or outgoings of deathe in hys hande And thys is a right necessarie poynte For wee see what the superstition of menne is that is too witte that they distribute Goddes offices vntoo others bycause that too their seeming they coulde not fynde remedie for all inconueniences if they shoulde resorte all too one place Heere yee see why the Papists make one Sainct or twoo or three or fower too haue the charge of Agues another too haue the keeping of the fruites of the earth and a thirde too haue rule of suche a disease And why is it for they imagine that if they shoulde resorte vntoo God when they haue the ague or if they shoulde come to hym for helpe when they haue the dropsie he were not able too intende too so many things at once and therefore it were better that eche seuerall office were committed too a seuerall Sainct or els to two or three of them and so consequently that the lyke shoulde bee done too this Sainct and that Sainct Behold how men teare Gods maiestie in pieces by their diuelish superstitions when they robbe him after that sorte of his operation and put it ouer too his creatures Also lette vs marke well thys doctrine wherein it is declared vnto vs that if God keepe vs from the plague he will also keepe vs from the swoorde so as men neede not too go distribute hys office to thys man or that for lette vs assure ourselues that he will be our Sauiour not onely in parte but also throughout in all things Therefore lette vs boldely haue our recourse vnto him not onely in one kynde of aduersitie but in as many as shall come vpon vs assuring our selues that hys power shall extende euen vntoo all the deathes that can threaten vs according as it is sayde that he not only hath a way too deliuer vs from deathe but also hath wayes which are incomprehensible to vs VVhen wee bee afflicted on the one side God will on thother side make vs feele that wee bee helped VVhen wee bee locked vp so as there seemeth no way for vs to scape God will finde one for vs yea after his owne fashion that is too saye aboue the vnderstanding and opinion of the fleshe But by the way wee bee heere new againe warned too prepare ourselues to pacience not onely for some one kind of aduersitie but for all that euer can betyde vs according as wee see howe menne are borne too diuers afflictions And I say this bycause that suche as are strong inough too indure some one aduersitie will immediatly bee ouercome of some other temptation As for example a man shall finde some that can indure pouertie and yet one sickenesse will carie them away in suche sorte as they shall frette against God and there shall be no meane to appeace them Other some can well away with sicknesse or with thys thing or that but if a man doo them any wrong or iniurie or if a man go about too deface them in that cace they haue lost all their pacience Then may there nowe and then bee an apparance of vertue in a man as in respect of some one kynde of temptation but in some other hee shall fayle For this cause it behoueth vs too marke well what is conteyned in thys streyne namely that God will not commende a man for shewing hymselfe stoute in some one poynt if hee bee cold and incontinently quayled in the reste But our pacience muste reache further that is too witte wee must yeelde our selues peaceably in all that euer God shall sende vs For when wee bee exhorted too bee pacient God setteth not before our eyes one miserie or twoo or three but he sayeth that euery of vs must take vp his crosse or fardell And what manner fardell muste thys bee wee muste not make our owne packet to say I will haue such a measure or such a portion but it belongeth to God too gyue vs our burthen And he aduertizeth vs that when wee shall haue bene persecuted after one fashion wee must bee fayne too enter intoo a newe and farre diuers battell Therefore wee must prepare our selues therevntoo And heere ye see also why afflictions are tearmed A cup or drinking glasse For like as when a Phisition gyueth his pacient suche quantitie as he thinketh good the pacient
vs in our prayers for to that intent doth the holie Ghoste speake it Then let vs beare in mind that if we will moue God to pitie we must not alledge that we haue deserued aught at his hande or that there is any excellencie in oure persons or in our nature All this gere must be laide vnder foote and there is none otherway for vs to deale but to acknowledge Alas Lorde what am I but rottennesse I fleete awaye incontinently there is no strength in me my life is but a shadow VVhen we speake after this maner it is a following of the warning that the holie Ghost giueth vs But we must aduise our selues well after what sort and to what purpose we vse such maner of speech that is to wit that all should redound to Gods glorie and to worship him by humbling ourselues vnto him For there are that can skil to say Alas I am but a worme ther is nothing in mee but vanitie my life is but a smoke that vanisheth away yet in the mean while they haue nother humilitie nor obedience to abace themselues before God and to acknowledge how it is he to whom they are beholding for al things but cleane contrariwise the same shall tende rather to make suche complaint as this How now Seing that God hath authoritie ouer all his creatures were it not meete that hee shoulde giue vs that which he taketh from vs were it not meete that we should haue this or that Then let vs marke that when the Scripture telleth vs that God pitieth vs in consideration that wee bee so frayle and that our life is lesse than nothing it is not doone to giue vs occasion to murmure and fret in our selues bycause our state is so despizable and nothing is in vs whereof wee may vaunt oure selues but rather all confusion but it is done to the ende we should knowe howe wee bring not any thing to God why hee should shewe vs fauoure and that in the meane season if hee seeke for anye thing I wote not what that might prouoke him to loue vs he shall not find aught at all and so he shall shake vs off VVhat must we do then For as muche as God seeth that wee bee more than wretched he must haue pitie vpon our state considering that there is nothing in all our wisedome but only mere follie and nothing in all our vertues but onely leasing and wickednesse Seeing then that we knowe that God bereaueth vs of all our glorie let vs be sure he will not haue vs presume to chalendge any thing to our selues that we should bring any worthinesse into his presence to say yea Lord why shouldest not thou shewe me fauoure For I haue done this and that and there is such a thing in mee But let vs haue our mouthes shut as in respect of all our worthinesse and assure our selues that we must drawe licoure from out of the onely free mercie of god Thus yee see with what an intent we must call our miseries to rememberaunce that is to witte not to complaine or murmure against God but to humble our selues and to abace oure selues vtterly that God alone may be honoured and that it may bee knowne that when hee doth vs good it is not for that we bring him on to doe it nor for that he findeth aught in vs wherefore he should be bounde to it but it is bycause he hath compassion of vs for that hee seeth vs to bee so fraile and that all our life is but a thing of nothing But nowe let vs come to that whiche is continued heere Remember that my lyfe is nothing This request is good when Iob saith vnto God Lord I am tormented heere O that it might please thee to giue me comfort And why for thou knowest what I am and of what nature I am VVhen Iob protesteth this it is a good and holie request yea verely so the affection be right Certaine it is that hee had a right intent but yet therewithall it coulde not bee saide but that hee ouershot himselfe in going too farre as wee shall see better by the sequele And therefore let vs marke that in alledging our frailtie before God it is not ynough to humble our selues and too confesse that wee haue nothing wherein wee may auaunce our selues but wee must haue the modestie to confesse that God is rightuous in making vs to bee in suche state yea though wee perceiue not the cause of it and that although hee haue hid these secretes from vs yet must not we plead againste him nor haue any harteburning in vs as if we were ouersore pressed but muste bridle oure selues with this that God hathe had iuste cause to set vs in suche state as wee might bee hedged in with all manner of miseries and afflictions VVhy so To the ende to holde vs in awe and subiection vnto him and that we might not haue the sayde presumption and puffednesse of pryde And heerevnto Iob addeth That his lyfe is nothing and that hee shall not returne agayne to see good that is to saye to take pleasure of the things that God giueth men in this present life The eye sayth he of the Seer shal see me no more that is to say I shall bee no longer heere And in the ende hee likeneth man to a cloude Yee see how a cloude vanisheth awaye and a man can not tell where it becommeth and it returneth no more into his former state And euen so hee that goeth down into the graue shal come no more vp again Iob speketh here of the frailtie of mans life And it is to the ende that God should not handle him with such rigour according as hee will saye anon in another streine what am I that thou shouldest stretch out thyne arme againste mee as if hee should saye Lorde wilte thou fight against a shadowe But a man maye thinke it straunge that Iob speaking of death leaueth no more hope nother for him selfe nor for all mankinde as who should saye that in dying wee doe perishe and are vtterly dispatched for a doe and shall neuer be restored agayne For hee sayth that the man which is once layde in his graue abydeth there and neuer returneth anye more It seemeth heere that Iob speaketh like an vnbeleeuer that hathe nother knowne nor tasted aught at all of the true Religion But we must consider that in this place hee speaketh of the deathe of men as it is in it selfe like as the holy scripture also vseth the same manner of inditing very oftentimes elsewhere And we must not thinke it straunge that Iob hath spoken according to the same maner that we be taught by the holy Ghost The things that wee haue in these dayes were not yet written in the time of Iob but yet had God ingrauen all those things in the hearts of his faithfull ones which are now written Yea and God euen yet still at this day maketh vs to feele the same in our hearts 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
not a whole countrie and what shal become of me Thus ye see howe we ought to applie the great things vnto the small to the ende that euery man seuerally may learne to walk hūbly vnder the mightie hande of God and too frame him selfe thereafter For if we acknowledge God to bee our whole soueraine hee will handle vs after another fashion than is spoken of here that is to wit so as we shall perceyue that his protection is wonderfull towards vs For if men offer themselues to God and suffer him to gouerne them he wil stretch out his hand to mainteyne them in their state he will alwayes vphold them by his power and he wil be a shielde and defence to them agaynst all euill aduentures But if men will needes flye too highe God must needes stoppe them So then must not euery of vs needes crouch when we see that God smyteth whole nations after that sort But first of all it standeth vs in hand to be throughly persuaded of that which is conteyned here For how shall we else take instruction by that which I haue layde forth let vs assure our selues that when the Lord shal haue multiplyed a people he can well diminish them again to lesse than nothing And when there happen any great alterations in a Realme let vs assure our selues that the same cōmeth not to passe by hap hazard but that God is the worker of it Therefore wee must bee throughly resolued of those two things True it is that we may wel talke of thē but that shall neuer be in good earnest till wee haue well studied this lesson and that euery of vs bee well practized in them in such wyse as the same may neuer bee blotted out of our remēbrance Let vs assure our selues that howe soeuer the world goeth God ruleth all things in such wise as we ought not to bee so witlesse as too father any thing vpon fortune That say I is the poynt whereat we ought to begin namely at the hauing of the full assurednesse of Gods prouidence and then apply the same to our owne vse But I sayde that we must make our owne profite by it bycause we see that when some fantasticall heads talke of Gods prouidence it is to none other ende but to intangle thēselues in such speculatiōs as are so grosse that it is pity to see thē they bring no edification at all They can wel ynough say God chaungeth God remoueth but what for that It is not to be edified in his feare But the verye truth is that when the holy Scripture speaketh too vs of Gods prouidence the intent of it is that therby we should know his mightie power And in what wyse knowe we it and to what end To honour him that holdeth vs in hys hand hath ful soueraintie ouer life and death that is to say to bee subiect vnto him seeing he hath all authoritie ouer vs On the other side the Scripture sheweth vs that God is wise in gouerning the worlde according as I haue said already Thē it is not for vs to say God doth what he listeth and we wote not whither it be good or bad But contrarywise we must cōfesse that all that euer he doth is wel done and although we knowe not the reason of it yet must wee honour his secrete wisdome And in conclusion wee must tarie his leysure tyll hee shewe vs wherefore he chaūgeth and shifteth the states of the world in that sort and therwithall we must haue our eyes open when things are manifest Behold God blesseth a people And wherefore Euen for his owne mere goodnesse sake wee must not seeke for any desertes in men when God sheweth thē any fauour So thē when we see God spred out his goodnesse vpon a people hee is to be magnified for the same But if a people be outrageously gyuen to euill and God visit them must wee not also thinke what is the cause in that behalfe lyke as in these dayes we see so great confusions in the worlde as would greeue a mans hart but wee see also how wickednesse is become like a flowing floud Yee see a Countrie farre out of square in great and outragious vyces and Gods scourges follow by and by that is too say within a while after muste wee not needes in that cace acknowledge God too bee a rightuous Iudge And wee may iustly condemne them that perishe But haue we once condemned them Then must wee streytwayes come too our selues For the principall poynt is for vs too profite oure selues by other mens cost when God doth vs the pleasure to warne vs aforehande to the ende that euery of vs shoulde come home againe Yee see then after what sorte wee may fare the better by Gods prouidence according as it is shewed vs in this streyn But it is sayd immediatly That God bringeth the darknesse into light yea euen the darknesse hat is as darke as death that is to say which is as the darkenesse of Hell the same will he bring to light when hee lysteth Here Iob expresserh what his meening is namely to rehearce vntoo vs those workes of God which are most famous For if he shoulde speake of cōmon and ordinarie workes we would be as it were a slepe and it would not touche vs a whit as I haue declared alreadie Therefore we must be warned in such sort as our wittes may be astonished at it yea and as wee may be quickned vp how lazie or dullminded so euer we bee Thus ye see what Iob ment by saying that God will bring the darkenesse of death vnto lighte He might well haue sayd God maketh his sunne to shine euery day we see how the night hath his course the day succeedeth Lo heere is a great and wonderfull chaunge Iob might haue spoken so But forasmuche as that is an ordinarie thing among vs we passe not of it Therefore he intended to touch the extraordinarie things as if he had sayd God maketh such alterations as if Hell were aduaunced vp aloft or as if death were set vp on high for men to behold Now when darknesse chaungeth so into light it is a straunge fashion and such a one as neuer was looked for But thereby God wakeneth vs vp and giueth vs cause too thinke better vpon his power than we haue erst done So then let vs remember this lesson well But wee be neuer the better for all the instructions that god giueth vs from day to day yea and although he worke such miracles as ought to moue vs throughly when we do but think vpon them yet are wee no whit touched with them VVherefore he must bee fayne too worke after another fashion too crie out aloude VVe bee like as when a man is layde in his bed and falne fast asleepe a thousande things may be spoken to him which hee heareth not folke may talke and discourse of many matters and he that is asleepe shall knowe neuer a whit of it But
euer haue wherewith too beate backe the assaultes that our mortall enemie maketh vpon vs That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth bringing backe all poore ignorant soules c. The .lj. Sermon which is the third vpon the thirtenth Chapter 16 He vvill yet still be my helpe and the hypocrite shall not come before his face 17 Herken to my vvords and marke vvhat I shall tell you 18 VVhen I shall haue set dovvne my cace I knovve I shall be iustified 19 VVho vvill plead against me For if I hold my peace I am vndone 20 Only graunt me these tvvo things and then vvill I not hyde my selfe from thy sight 21 VVithdravv thy hand from me and let not thy vvrath make me afrayde 22 And then if thou speake I vvill ansvvere or else I vvill speake and ansvvere thou WE haue seene alreadie the protestation that Iob made that is to witte that hee woulde still trust in God euen when hee were ouerwhelmed by his hande And as I sayde that was to shewe howe hee had a deeper conceyte and feeling of Gods iudgement than men commonly haue according wherevnto hee knewe that there was a double ryghtuousnesse in god Nowe he confirmeth and ratifieth the same matter anewe saying that God will bee his helpe yea For the hypocrite sayeth hee shall not come before him As if hee should saye I knowe that I present my selfe before God and therefore I am sure that after he hath handled mee so hardly and afflicted me with extremitie he will still shew himselfe to be my Sauiour VVherevpon then doth Iob ground the hope of his welfare Vpon that hee dareth approch vnto god True it is that the hypocrites do also approche vnto God according as it is sayde in the eyght and fiftith of Esay This people seeketh me daye by daye and they preace to me as if they would knowe my wayes VVee see that these hypocrites which haue no affection nor zeale do neuerthelesse make many windelasses and martyr themselues and it should seeme there were nothing but fire and flame in them to get neere vnto god Yea but they doe nothing else but turne the potte about It is not for that they bee desirous to come the streyght way vnto God but they would fayne bee quit with him without comming to him at all As howe wee see howe the hypocrites are verie full of deuotion and are buzy about this and that And what pretend they therby VVhen the Papists heare three Masses in a day when they make muche bibblebabble when they take holy water and when they trot from altar to altar it is certayne that they pretende too serue God but their pretending of it is in such sorte as God beholdeth them not neere at hande but they withdrawe themselues and stray farre away from him And that is the cause why the Prophete Ieremie likeneth all these braueries and all these maskings and all these ceremonies that are among men vnto a theeues caue For like as a theefe retyreth into couert too the ende he might not be seene and his faulte come to light euen so doe hypocrites make sundrie colours and lurkingholes in this and that and in euerie thing which they call the seruice of god But what for that It is too the ende that God should demaunde nothing of them but let them alone as they bee that they maye couer themselues vnder that mummerie Thus then you see that the hypocrites make countenance of approching vnto God howbeeit that the same bee not in truth Therefore although they bee puffed vp with fonde misweening yet are they neuer the neerer vnto God for all that and although they perke vp with their nebbes and be bolde to make many protestations in so muche as it seemeth that they would euen runne vpon God for haste yet come they neuer the neerer vnto him but their doing so is bycause they are besotted and thinke not vpon God for if they thought vpon God they would not bee so bolde VVee see then that when the hypocrites haue playde the fooles in their owne fonde trifles and dallied with God as it were with a little babie they thinke themselues as rightuous as the Angels and that there is no faulte to bee founde with them and that if God demaunde any thing more at their hand he doth but presse them to much and that they are so farre from beeing indetted vnto him that to their seeming he is beholden vnto them Ye see then howe the hypocrites flash out fire and flame in such sort as it shoulde seeme they would runne vpon God But why is that Bycause they thinke not of him nor haue any liuely feeling of him in their consciences Too bee short a man shall neuer come too God with a good hart and with a pure and free affection excepte hee honour him and in honouring feare him and in fearing truste in him All these things say I must be in a mans heart before he can euer come vnto God and haue any acquaintance with him The first poynt I say is to honour God that is to saye to knowe what his Maiestie is and that it becommeth vs to yeelde our selues wholly therevnto to do him homage Vntill wee haue conceyued this Maiestie of God which is aboue vs we shall neuer be desirous to come vnto him Feare must also bee matched therewithall that is to say after we haue graunted him all soueraintie and dominion wee muste bee desirous to serue him and to walke as he commaundeth But this feare alone is not ynough Therefore we must learne to knowe Gods goodnesse that wee may put oure trust in it which also is the meane to come vntoo him And for this cause Iob sayth that the hypocrites will neuer appeare in Gods presence that is too say they will shunne God as muche as is possible according also as we see that when they be spoken too of death they torment themselues and yet notwithstanding it is the way to come vnto God howebeeit that they vtterly eschewe it Iob then after hee hath sayde that the hypocrites will not come neere God protesteth that hee him selfe is none of that number For proofe whereof hee commeth to god Yea and he seeth there is no reasoning with mortall men and therefore he resteth no more vpō them but had leuer that god should herken to him and that he might haue leaue to speake as if hee were before his face Hereby hee presupposeth that God will bee his helpe still But by the way the wordes that he vseth are somwhat straunge as we haue seene the like heretofore and shall see the like hereafter Howbeit to the end we may haue the true exposition let vs follow the order that is hild heere Hearken ye to me sayth he and receyue my woordes for when I shall haue set downe my cace I knowe I shall bee iustified Here Iob presupposeth that he hath so good
should followe the measure that I haue spoken of alreadie Nowe wee see the profite that redoundeth too vs by this doctrine if wee can applye it well too oure vse that is too witte that when wee desire too bee heard at Gods hande the same must not bee too bring excuses as thoughe wee were not faultie and that wee could lessen our offences or rather make them none at all but it must bee too enter intoo the knowledge of them yea and to enter in such wise as wee may bee vtterly throwne downe and there may bee none other shift for vs but to flee vnto Gods goodnesse and that when wee shall haue condemned our whole life we may notwithstanding not ceasse to truste in the mercie which hee hath promised to wretched sinners when they mislike of their sinnes and condemne them desyring nothing but that God should receyue them to mercie Yee see then in what wise wee ought to practize this sayde request But it is harde for vs to attayne to such reason and therefore we must streyne our selues to it For this hardnesse muste not put vs out of hearte but rather prouoke vs too runne vntoo God praying him of hys grace too touch vs in suche wyse with his doctrine as by the meanes of hys worde wee maye offer vp suche requestes vnto him as wee may feele in the fruite of them Our faultes are tolde vs dayly and yet there are few that thinke vpon them God therefore perceyuing vs to be so slow yea euen in such sort as he is not able to moue vs by his worde lifteth vp his hand and sendeth vs some chastizements And bicause that if the affliction be but small it is nothing to vs wee do but shake oure eare at it as the prouerbe sayth God doubleth his stripes and scourgeth vs more and more holding our nozes to the gryndstone as they say and withdrawing himselfe from vs so as hys spirite is as it were quenched in vs and we feele not that he gouerneth vs any more in so muche that we become poore desperate soules and crie out alas what is this Afterwarde we become so inraged that wee would fayne haue God to giue vs some release and if hee giue vs it not yee shall see vs vtterly past our selues so as there is no remedie in our state Then may we well desire God to withdrawe his hande and to giue vs leaue to say Alas Lorde thou seest I am a sillie creature I feele heere thy chastizementes which are ouergreat considering myne infirmitie True it is this chastyzement is due to mee yea and I ought to feele yet muche more but my strength is so feeble and weake as to my seeming I am already shet vp in the dungeon of hell Alas my God voutsafe thou therefore to alay thy rygour a little that I may haue leysure to take my breath and too bethinke my selfe better than I haue done VVhen I haue such a releef I will come to thee and my woundes shall be assuaged For I see that the very meane to take good by thy scourging is that I abide not vnreformable vnder thy hand Behold the goodnesse that God dothe vnto vs when he suffereth vs to come vnto him Neuerthelesse when we make such request vnto him it must bee done with such condition as this VVell Lord it is true that the petition which I make is for my necessity thou seest I am able to beare no more and if thou preuent not the mischeefe I must needes fall into such a gulfe of confuzion as I shall neuer get out of it againe Neuerthelesse Lord I referre my self wholly vnto thee thou knowest what is meet and conuenient for me and thou arte able to remedie the extremities wherein I am according as thou haste infinite meanes to plucke thy seruant euen out of death Now then if we adde this condition God dothe well suffer vs to make suche request yea and he will like well of it Lo what wee haue to marke in this sentence But by the waye wee muste not thinke that Iob was so farre ouerseene as too beare himselfe in hand that hee was faultlesse and that hee was ready to enter into lawe with God and to pleade agaynst him weening that he shuld get the better haÌ„d Let vs not think that Iob was sotted with such a follye VVhat then VVee must hinke that he spake without aduisement as we bee wont to doe when our affections ouermaster vs For we haue our eyes so bleared as we discerne nothing at all As for example If a man bee besides himselfe for greese and anguish as he knoweth not himself any more some light wordes will escape from him and if hee bee told of it he will answere it was not so Yet is it true that he shall haue spoken them Yea but it shall not seeme so too his owne vnderstanding bycause his wit is troubled and confounded For as I haue sayde our passions carie vs away in such wyse as we bee in a maner beside our selues in that cace and yet in the meane whyle God ceasseth not to maynteyne alwayes a knowledge in vs the which shall notwithstanding bee as good as choked VVhen a man couereth a fire wyth asshes and earth if there be a great Cole in it it will lye hyd vnderneath and a man shall not see any thing nor perceyue any heate Euen so doth God sometymes suffer all discretion too be as it were choked in vs and in that cace wee see nothing but the asshes that is to saye the passions that are vppermoste and wee see some steame but the fire sheweth not it selfe at all Euen so then standeth the cace wyth vs And when Iob made this protestation hee felte himself in such extremitie that hee sought meanes too come before God saying that hee would be the first that should speake Let vs bee sure that hee spake this as a man vtterly rauing in his fittes Seeing the cace is suche let vs learne to walke alwayes in humilitie and let vs be well ware that our affections doe not carye vs awaye after such a sorte as wee knowe not what wee doe or say Lo heere a sentence that is verye profitable and full of good learning For first of all wee see that our affections are like wylde beastes which dashe vs against god But let vs come to rushe at him and what shall we winne by it Are wee hardâ—r than hee Are wee able too make him to bowe or else too breake him Alas wee muste needes bee crusshed and broken in peeces when we rushe against him so furiously And not onely so but also hee will ouerthrow vs with his blast he nedeth but his breth as the Scripture sayeth to destroye vs vndoo vs and bring vs to nought Therefore let vs vnderstand that our passions must bee repressed and wee must hold them in awe yea and we must as it were fetter them that is to say we must do the vttermost that we can to abate the
AFter that Iob had made protestation of his innocencie as we haue seene hee addeth that the same booteth him not and that hee seeth hymselfe in manner forlorne I go sayth hee intoo the path whereby I shall neuer returne agayne And anon he addeth a complaynt of the shortnesse of our life meening thereby that God ought to handle men lesse rigorously seeing they do but passe away ouer the earth Afterwarde he confirmeth this matter new agayne saying that his breath is vnsauerie or his breath is quite spent and hee hath no more lustinesse in him so that there remayneth nothyng for him but the graue on which side so euer he turne him he seeth present death and hee is hemmed in round about so as he cānot scape the graue that is prepared for him Ye see in effect what Iob meeneth Surely as in respect of his motherwit he could not perceiue but that God was minded to dispatch him quite cleane But he might haue loked higher acording as we know that euen in the extremitie of death the faithful must still hope for life so cōfort thēselues in their tribulations as they may not doubt but God will giue them a good end Moreouer God not onely giueth vs wherewith to comfort ourselues in oure tribulations but also whereof to glorie and triumph assuring ourselues that the same shal turne to our saluatiō Iob thē speaketh not here throughly like a faithful mā no but as I haue sayd already he vttereth his passions as euery one of vs findeth by experiēce in himself that although he rest vpon gods promises and comfort himself with them yet notwithstanding he ceasseth not to be disquieted and troubled in himselfe VVe shall not ouercome temptations at the first pushe but we must be fayn to fight with great force and difficultie VVhen wee haue such a battell we may well saye with Iob that we see nothing but the Graue that our breath is forespente that our liuelynesse is cut away and that ther is no more recouerie VVe may then say so for ought that we see howbeit as soone as we haue espied out oure miseries and felte them wee must lift vp oure selues higher vnto Godwarde and not doubte but hee will deliuer vs yea and make that thing turne too our profite whiche wee thinke to bee too oure harme Yee see then in effecte after what sort wee muste practize this sentence that is too wit first of all when any of vs is in suche distresse as he woteth not what to say ne seeth any ende of his cace well we must not therfore bee astonyed thoughe accordyng to the fleshe we dread present death and God seeme too haue forsaken vs and will helpe vs no more And why VVee see that Iob came too the lyke distresse and yet notwithstandyng hee ceassed not too beleeue that God would haue pitie of him in the ende after hee had foughte a good whyle neyther doubted hee of the victorie Yee see then that our owne feeblenesse ought not too bee any discomfort vntoo vs But as soone as we feele suche impedimentes let vs cast our eye vpon God and say well we must bee fayne to passe heere thorough the pathe whereby neuer man returneth agayne according to the course of kind Yea but hath not God promised his seruauntes to holde them by the hande in the middes of death Yes then let vs marche on boldly Againe haue wee not Iesus Christe for our guyde Then let vs goe to death Doe wee not know howe it is the entrie wherby to come to the glorie of heauen Seeing that the resurrection was ioyned too the deathe of Gods sonne was not that also too assure vs that God will not suffer vs too continue in rottennesse Knowe we not that that whiche is written in the sixteenth Psalme was fulfilled in him namely that God preserued hym from rotting too the ende that wee shoulde bee made free from it and drawne quite out of it at length Seeyng then that wee haue suche promises at Goddes hande and suche assuraunce in the persone of oure Lorde Iesus Chryste wee ought to fyghte manfully agaynst the dreadfulnesse of death Loe in effect what wee haue to remember in this streyn Herewithall wee bee also put in mynde of the brittlenesse of our lyfe My breath is forespent sayeth Iob. And in good sooth what is the lustinesse of all men It is but a blaste Agayne were our lyfe as long as wee woulde wishe yet were it but a little start Then are the yeares but few in number as in respecte of mannes lyfe All the lystynesse that wee haue in it is but as a thyng that is so withered as it fadeth awaye Seeing it is so let vs learne not too ouersleepe our selues heere knowing that God in shewing vs howe frayle we be in this worlde giueth vs occasion too thinke vppon him and to seeke for the heauenly life and not too torment oure selues out of measure sith wee see that oure lyfe goeth too decay and by little and little fadeth vtterly Therefore let vs not bee greeued at it And why Assoone as God settleth vs in this worlde hee telleth vs it too the entent wee shoulde passe swiftely awaye and as it were too make but a turne heere as though it seemed that our life were verie strong and in no wise to be misliked This is the thing whiche wee haue yet too remember in this sentence Also it is to bee noted vpon this worde Graues that we bee besieged not with any one kind of death but with many VVe haue but one life yea and the same is verie flightfull consisting in one blast which is nothing But if wee looke nerely about vs whole hundreds of deaths beset vs round about And so ye see why Iob vseth the plurall number Graues It had bene ynough for him too haue sayde The graue is prepared for mee I cannot escape but hee sayeth The graues are prepared for mee And needeth one man anye more than one pitte No but Iob meeneth that as sone as he were neuer so little passed oute of one death another shoulde wayte for hym yea and another after that and too bee shorte hee shoulde bee fayne too perishe thoughe hee had passed neuer so many daungers True it is that wee come not all intoo suche extremities as Iob was at But yet is there none of vs that findeth not himselfe in the same cace that is too saye that he hath but one lyfe among a number of deathes that are readie for vs VVhat is too bee doone then VVe must learne too praye vntoo oure God and to betake oure lyfe intoo his handes too the ende wee may bee sure of it Seeing then that it pleaseth God too be the keeper of oure lyfe lette vs walke on our course withoute ouermuche carefulnesse Agayne though there were a thousande deathes readie too swallowe vs vp God is strong ynough too plucke vs out of them as it is sayde in the Psalme that it is hee that
things that are higher that is too wit to knowe the wisedome rightuousnesse goodnesse and truenesse of God not only in things that coÌ„cerne this transitorie life but also in things that pertayne to the euerlasting kingdome of heaueÌ„ And if we do it not our vnthankfulnesse is to heynous shall not be excused For ought not the vynes to put out our eies ought not the riuers the fields al other like things to do the same wherin God sheweth representeth him self vnto vs If we coÌ„ceyue not that must not our blindnesse that is to say our perishing in our owne ignoraÌ„ce needes be wilfull But now let vs come to that which is spoken here Verely the light of the wicked shall be quenched and the lampe that shyneth vpon his head shal be dimmed there shall not remayne one sparke of his fire By such similitudes Bildad ment to signifie in effect that God will not suffer the wicked to prosper for euer Howbeit we must marke well that it is very true that God will giue the wicked leaue to liue at ease for a time and to triuÌ„ph and ruffle it out as though they had fortune in their hande If Bildad had bene ware of this poynt he would not haue locked vp himself so streytly as he doth afterward And why He graunteth here that the wicked may sometimes prosper VVherein is it then that he ouershooteth himselfe It is in that he foresetteth the time and in maner the day that their prosperitie should take an end God should turne their laughter into weeping But it is not for vs too appoynt that And why God may sometimes leade forth the wicked in prosperitie eueÌ„ to his graue so as the world shall see it as I haue partly touched that is too wit they shall go downe into the graue without trouble in the turning of a hand according also as it is sayd in the Psalme Beholde sayeth Dauld Gods children drag their lynes and cordes they doo put pyne away here bylowe it seemeth that death pursueth them and yet notwithstanding will not take them away But how fare the wicked They be lustie and strong and die ere they be aware Sith it is so let vs marke well â–ª that it is not for vs to set God any terme too say that he should quenche the light of the wicked in this world thrust them into darknesse that is to say into confusion VVe cannot do so without controlling of our god Besides this we be aduertized that his pleasure is it should be so For he intendeth to reserue some iudgement to the latter day VVhat is to be done then First let vs marke as it is sayde here that the despisers of God or the hypocrites shall haue as it were a lampe burning in their house Surely hee expresseth the matter by the diuers termes of libgâ— lampe and shining but Bildads speaking here is after the ordinarie maner of the holy Scripture Neuerthelesse this light betokeneth nothing else but that the wicked liue at their ease and in pleasure and that God seemeth to sauuor them like as on the contrarie parte it is a very common thing to haue our tribulations and anguish likened to night and darkenesse But nowe let vs come backe agayne to the matter The despysers of God and folke of looce life or els such as haue nothing in them but hypocrisie may wel prosper for a time and we see it yea and it standeth vs in hand to be well acquaynted inured with it for if we find it noueltie to vs we shal be troubled and vexed and we shal be forced to giue ouer Gods seruice Therfore it behoueth vs to bee at this poynt that if God suffer the wicked too liue merily and to reioyce to take their pleasure here bylow we must not be astonied at it Marke that for one poynt And it is an exercise that is very needefull for vs. No doubt but it wilt seeme harde to vs howbeit it behoueth vs too accustome our selues too it as I sayd afore Moreouer lette vs marke secondly that our Lorde will quench all the sayd light when the wicked haue sported themselues a whyle all their pleasures and pastymes which they haue taken vp must be deerely payd for And why It cannot misse but that their light shal be queÌ„ched Also this is it that Dauid standeth vpon in the. 37. Psalme For how exhorteth hee vs not too repine at the vngodly when wee see them triumph after that maner and it seemeth that all the world is theirs that their life may bee esteemed happie and they themselues also do glory in it as though no meÌ„ were beloued of God but they VVhat reason doth Dauid alledge to assure vs for he sayeth that al this shal passe away Let vs tarie sayeth he and we shal see that all the happinesse which the wicked surmise theÌ„selues to haue is but cursednesse True it is that they shal be sure ynough of their good fortune as they terme it they shall like of it tootoo well but in the end God will throw them downe Then if we wil not be misprouoked by being in companie with the wicked we must learn to passe beyoÌ„d the world to vnderstaÌ„d that God wil shew howe it is nothing worthe too haue had the ease of this world that it is a ioy of no continuance True it is that God doth sometimes beare vp his seruants in their infirmitie so â–ª long till he cut off the edge of the wicked mens prosperitie according also as it is sayd in the Psalme that if we should be alwaies in aduersitie without any release wee might reache out our hande too do euill that is too say wee bee so frayle that although wee called vpon God and were desirous too serue him yet might we bee tempted to breake square if God did not both moderate our afflictions also represse the wicked by giuing theÌ„ such blowes as should beate them downe to the grounde God then may well execute some of his iudgements euen in this transitorie life to the intent to support vs after a sort but that is not alwayes nother must wee make a general rule of it as Baldad did For if we say that God wil quenche the light of the wicked and being demaunded when do answere to day or to morrowe I say if we set God a terme after that sorte he will giue vs leaue to bee disapoynted of our hope Therefore lette vs put that into his hande hee knowes the tyme and season wherein the wicked should bee rooted out Sometimes he satteth them as men do oxen and swyne according as it is sayd in the prophet Nowif a maÌ„ fâ—â— an oxe or a swine it is not to trauell them when they be full fedde it is not to put them to colde and heate it is not to set them to labour as other beasts but it is to snetch the Oxe to cut the Swynes throte Euen so doth God fat the
seeme to bee but a shadowe and my life vanisheth away out of hand but yet for all that my God will shewe himselfe mightie in my behalfe so as I shall see him If Iob spake thus in the time when there was not yet any greate learning nor perchaunce the Law was yet written but admit it were nother were there yet any Prophetes at leastwise not any mo than Moyses for the Prophets make mention of Iob as of a man of old time I say if Iob hauing but only a little sparke of light was so strengthened in his afflictions and that not only when he saw some one kind of death but also when God seemed to haue set hym as a spectacle among men a dreadfull and terrible thing he was able to say yet shall I see my God what excuse is there for vs in these dayes when God sheweth vs the resurrection so neerely and expresly and giueth vs so many goodly promises of it And specially considering how we see the mirrour and substance thereof in our Lorde Iesus Christ whome he hath rayzed againe to the intent to put vs out of doubt that we shall one day be parttakers of the same immortall glorie Then if after so muche assurance we cannot be brought to be of the same beliefe that Iob was of must we not needes be charged with vnthankfulnesse For if we could imbrace Gods promises with true fayth would they not be of sufficient power to make vs to mount ouer all the temptations that do so reigne ouer vs So then let vs marke well this text that wee may say with S. Paule That if this cotage of our body were gone for he termeth it a cotage as a thing made of leaues or as a shed that is nothing woorth wee haue a much better and excellenter buylding prepared for vs in heauen If this outward man that is to say if all that pertayneth too this present life and all that is seene were done away yet would God renew vs againe yea and he maketh vs alreadie to beholde our resurrection after a sort in that we see our bodies waste away after that manner according also as in another texte the same S. Paule sendeth vs too the seede that is cast into the earth saying that the same cannot grow to haue a liuely roote and to yeeld good fruite except it first rotte Do wee then see that death hath dominion ouer vs Lette vs marke that God is minded to giue vs a true life that is to say the heauenly life which is purchaced for vs by the precious bloud of his Sonne If that were not the least temptation in the worlde woulde ouercome vs For as I haue sayd already all the miseries that we haue too suffer are as many messages of death Now if wee sawe death and thought it shuld make cleane riddance of vs must we not needes vtterly quayle Then is there none other meane to comfort vs in oure afflictions but onely this doctrine that when all that euer is in vs in consumed yet shall wee not ceasse to see our God yea and to see him in our flesh Afterward it is sayd Mine eyes shall beholde him and none other Iob addeth this as continuing the matter that he maynteyned that is to wit Seing that my God hath assured me that he will make mee strong agayne I will hold me wholly vnto him ▪ I neede not to stray any further nor too bee haled one way or other for it behoueth me to holde my selfe to him alone Myne eyes then shall behold him and none other Behold heere one goodly lesson more That which hee spake erewhyle that is to wit that hee shoulde see God in his flesh hath a relation to experience that God should set him vp agayne vpon his feete But that which he speaketh nowe is spoken in another respect that is to witte in respect of hope For God is seene of vs in two maners VVe see hym when he sheweth himselfe a father and Sauiour in effect by giuing vs open proofe and experience of it Behold my God hath delyuered me from such a sicknesse which was as it were a raysing from death the same is a recorde that he hath layde his hand vpon me to succoure me thus do I see him yea and I see him effectually Howbeit euē while I am sicke and when there is no more likelyhood of recouerie I ceasse not to see God still For I put my trust in him ▪ Agayne I wayte paciently for the ende that hee shall giue me and I doubt not but I am his still althoughe hee take me out of the world Thus ye see yet another maner of beholding God Iob then meeneth that he shal see God in effect by being set againe in his former state And secondly he addeth that hee will not ceasse to beholde hym although he be ouerwhelmed with miseries that hee can no more Mine eyes sayeth he shall be fastned vpon him and I will not looke aside from him Heere we see what is the nature of fayth namely to gather it selfe in such wyse vnto God as it wander not abrode nor bee drawne away as wee commonly bee I pray you what is the cause that wee cannot repose our selues vpon God as it were meete wee should It is bycause wee parte Gods office and all his power intoo so many peeces and gobbettes as wee leaue him little or nothing VVee can well ynough say it is God to whome it belongeth too mainteyne vs but yet for all that wee ceasse not to trudge vp and downe and forewarde and backwarde too seeke meanes to lyue by not as gyuen of God and proceeding from hym but wee attribute the very power of God too the meanes themselues whereby we make them as idolles Thus ye see how we cannot looke vpon God with a pure eye nor settle our trust and contentation in him Therefore let vs marke well the woordes that Iob vseth heere which are that his eyes shall behold God and none other as if hee had sayde I will holde me there I will not be fleeting as men are but I will put my selfe wholly to my God and say It is thou Lord yea it is thou only of whome I holde my lyfe and when I am gone hence thou shalte restore mee agayne as thou haste promised And lette vs make this comparison betweene Iob and our selues that if Iob hauing not had such assurance of Gods goodnesse nor so familiar teaching by the hundreth parte as wee haue doo notwithstanding say that hee shall and will beholde God are wee to bee excused when wee fleete too and fro specially seeing that our Lorde Iesus Christe offereth himselfe vnto vs in whome dwelleth the whole fulnesse of the glorie of the Godhead and in whom the ful power of the holy Ghoste was shewed at suche time as hee was rayzed from the dead And surely wee neede not too streyne our eyesight too looke farre for him for the Gospell is the cleere looking glasse wherein
of him hee shall no more be remembred the vvicked shall be broken as a tree 21 He misintreateth the barrein vvomen that beareth no children and doth no good to the widow 22 He dravveth the strong vnto him so as he distrusteth his ovvne life 23 Men giue him all for assurance and rest and his eyes vvatch the vvayes of them 24 VVhen they bee exalted for a little they are caughtavvay or die they bee made poore they bee barred vp like tovvers they be cut off as the top of eares of corne 25 VVho is hee that vvill make meea lyer if hee bee not so and vvho is hee that vvill disproue my vvordes THat we may fare the better by this doctrine we must call to mynd how it hath bin declared heretofore that the cause why these things are repeated vnto vs is that wee should not bee greeued and troubled to much when wee see things diuersely disordred in the world For if wee would haue a perfecte state heere where were our hope Therefore it behoueth vs to beare paciently the disorders whereby it pleaseth God to exercise vs and to humble vs and therwithall seeke the true remedie sith things are so troubled among men and that suche as ought to put to their hand to the amendment of them forslow their dutie Then let vs learne to resort vnto God and to trust in him and let vs not doubt but that in the end he wil pitie vs although we bee fayne to suffer many wrongs and reproches for a time And like as Iob had shewed heeretofore the outrages and extortions that were done so also did he say that God was not seene to punishe those that had so tormented the poore And hee addeth a similitude that may bee vnderstand two wayes by reason that the sentence is verie short and broken off The similitude is this The earth soketh in and the heate drinketh vp the waters of snowe to the graue be sinneth for so it standeth worde for worde And men take it as though it were sayde that the graue swalloweth vp all wicked men as the drie earth drinketh vp the snowe water and as the snowe melteth awaye at the heate of the Sunne Hereby Iob ment not to say that God punisheth men apparantly according to their desertes but that they die as other men and that there is no such execution done vpon their persons whereby men may perceyue Gods iustice but rather that they go the common trace God permitteth thē to die of their natural deth Therefore when we see not God punish the wicked and those that haue done so many mischiefes and cruelties he seemeth to be as it were asleepe in heauen and the weake and ignorant are offended at it as though hee had no regard of the world or as though hee were not dispozed to gouerne vs nor to mainteine the good and to suppresse those that are so vnruly But as I haue shewed alreadie Iobs intent is to shewe vs that in suche cases it behoueth vs to reuerence Gods secrete iudgementes assuring our selues that althoughe wee conceiue not the reason of his workes yet we must not therefore blaspheme him nor be swallowed vp with sorrowe but quietly wayte till God shew himself in cōuenient time It is not for vs to set him a day it behoueth vs to tary his leisure assuring ourselues that he executeth not his iudgements in all poynts in this life to the intent that wee should learne to reach out our fayth and hope further than this world But the sense will agree verie well also when this similitude is applyed to an other ende as thus Like as the earth soketh in and the heate drinketh vp the snowe water so the wicked men sinne euen to their graue As if Iob had sayde They bee so nuzzled in doing euill that their whole nature is giuen to it according also as it is commonly sayde that when menne are throughly nuzzled eyther in good or euil the custom that they haue taken vp maketh it to become as it were natural vnto them For it beareth such a sway with them as they followe it without any paine Iob then ment too declare heere that such as hee speaketh of sinne not at a start or by fittes as it is to be seene that some man ouershooteth himself by reason of some sodeine occasion that prouoketh him and although he haue liued honestly before times and without blame yet is hee caried at that time as it were with a tempest Thus we see thē that some men commit some euill or outrage but they continue not in it Iob declareth that he speakes not here of such as haue done amisse at a sodeine pang or brayd as ouercome by some forcible temptation but of such as are hardened in their naughtinesse and haue made it as it were a piece of their nature Therfore like as the nature of the Sunne is to melt snowe and afterwarde the drie earth sucketh it in euen so the wicked continue their euill doing euen to the graue that is to say vnto their death Sith we see such examples yea and are warned by this sentence to thinke vpon the thing that is tootoo ordinarie in the world let vs learne to resort vnto God and pray him to giue vs the grace to bowe vnder his hande and too bee so giuen too serue and honour him as the same may bee as it were naturall to vs True it is that the good shall alwayes haue some striuing in themselues for they neuer walke so vprightly but there is some incomberance and gainstriuing according as there is a continuall battayle betweene the mynd and the flesh Neuerthelesse the vertue that God hath put into vs must fo farre forth preuayle as to make vs loue the good with a free hart to cleaue throughly therevnto Then must we pray vnto God to strengthen vs therein and on the otherside we must beseech him also not to suffer the Diuell to get such possession in vs as to trayne vs hither and thither and to harden vs so sore in euill dooing as it might become as it were our nature Furthermore when we see men so stubborne in wickednesse let vs not thinke it straunge for it hath euer bene so as we see here by example Now in the end Iob sayth that the quiet man will forget such folke that the wormes shall take sweetnesse of them and that they shall no more bee remembred Heereby he sheweth well that the wicked shall not reigne for euer but must haue an ende Neuerthelesse God letteth them alone in peace vntill their death and their state seemeth to be no worse than other mens that haue liued in all equitie and vprightnesse without doing wrong to any of their neighbours Then if a man cōpare these pollers and theeues that haue eaten vp other mens goodes and delt merueylous cruelly I say if a man compare them with such as haue liued in simplicitie he shall finde their states alike and that things are so shuffled
would fayne glorifie him in all his workes if he thinke it possible to know all surely he dishonoreth god Can we do God a greater dishonour than to go about to incloze his mighty power within the capacitie of our witte It is more than if a man would take vpon him to shet vp both sea and land in his owne fist or to hold them betwene a cupple of his fingers surely it is a greater madnesse For the heauen the earth are not so great things as the Iustice power wisdome and goodnesse of god they be but little marks of them So then although men bee neuer so diligent in searching gods works yet if they think themselues so sharpwitted as to attayne to them or so self wise as to say I know as much as is too bee knowne and I see now perfectly how good and wise God is beholde there is shamefull wrong offered him VVherfore let vs marke well that the chief poynt whiche wee ought too beare in mind in considering Gods works is to bethink vs of our owne weaknesse and to know that our own wit is to feeble to mount so high so as we must be fayne to confesse with Dauid wonderfull are thy woorkes ô Lorde and who can recken them vppe vntoo thee True it is that Dauid reckeneth them well instructing others to thinke well vpon it Howbeit after he hath sayd what he can hee addeth in the end Lord who is it that caÌ„ atteyn to them Euen so is it sayd now in this streyne Behold the Owtleets sayeth Iob these sayth hee are but the suburbes For if we will enter into the hart of Gods works we shall neuer atteyne to it VVee bee to slow and to lumpish to mount vp so high VVee bee not so lythe as too retch out ourselues so farre and wide nother haue we such a liuelinesse in vs but that all our wits must bee fayne too bee â–ª ouerwhelmed So then when we haue applyed all our indeuer throughly too know Gods works howe excellent they be if we atteyn not to the perfection of that knowledge let vs remember ourselues that we haue found but only the Owtleets that it is impossible for vs to come to the depth of them For our capacitie will not serue vs therto VVee bee to grosse and weake and there is but a small peece of that in vs which is in him insomuche that if the Angels of heauen came and preached vntoo vs yet could they shew vs but a small part of gods woorks And what shall mortal creatures then do here bylow Sith it is so let vs lerne to magnify God in suche wise as nothing may let vs to yeeld him his due prayse For although wee should all the time of our life imploy our whole wit too the glorifying and magnifying of him yet were it impossible to discharge our selues of the hundreth parte of the the dutie that we owe vnto him Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to make vs so to feele them that with harâ—ie repentance and desire of forgiuenesse wee may beseeche him too amend our misdooings and too ridde vs more and more of our vyces too the ende that whyle wee liue in this worlde wee may inioy the great good that he doeth vs in applying the same to right vse namely too the seruing and honoring of him in such wise as wee may not haue our eyes shet when he sheweth his maiestie after so euident a fashion And forasmuch as we be as it were dazeled in our owne vnderstanding let vs beseeche him too inlighten vs by his holie spirit and too waken vs from theâ— drouzinesse wherein wee bee that wee maye not seeke any thing else than to spende our selues in his seruice and to incorage others thereto by our example so as hee may bee exalted and magnified of all men with one common consent as he deserueth And for performance thereof let vs pray him to rayse vp true and faythfull ministers of his woord c. The .xcvij. Sermon which is the first vpon the .xxvij. Chapter IOb tooke vp his parable agayne and sayd 2. God liueth who hath taken away my right the almightie vvho hath set my soule in bitternes 3. So long as my breath shall continue and the spirit of God is in my nozethrills 4. My lippes shall speake no vvickednesse and my toung shall vtter no deceyte HEere we haue still the same matter that hathe bene treated of heretofore For Iob vpholdeth that he was not afflicted for the faults which he had committed but that there was some secrete reason and that if he listed to debate pleade the matter he could iustifie his cace not agaynst god but agaynst such as woulde beare him downe that hee was a wicked man and conclude that the afflictions whiche he indured were bycause of the greatnesse of his sinnes Iob then vpholdeth that the cause which moued God to punish him was not that he was wickedder than other men but for some secret and vnknowne reason too men and therfore that it behoucth them to mount higher than to to the ordinarie iustice of God that is shewed in his law Now wee see what the ground woorke of this chapter is And therfore it is sayd that Iob tooke vp his parable newe agayne And to the intent that the thing whiche he sayeth may be of the more authoritie he beginneth with a protestation that importeth an othe God sayeth he liueth who hath taken away my right euen the Almighty hathe set my soule in anguish and yet for al that I wil neuer swarue And whereas I haue maynteyned my selfe too bee rightuouse that was not through any pryde nor for any hypocrisie nor of any sturdinesse nor for that I knewe not that God myght afflict mee after that sorte but bycause I am not suche a one as you make mee too bee nother will I euer graunt that Gods punishing of mee is for my desertes at leastwyse if I bee compared with other men For you pretende a false and wicked thing which is that God handleth men in this worlde and in this present lyfe according too their woorthinesse and deseruinges But it is not so for God doeth oftentymes deferre the punishments which he intendeth too lay vppon men so as they bee not perceyued till after their death And on the contrarie part diuers tymes hee pretendeth signes of greate rigour agaynst those whome he loueth whiche haue serued him faythfully Therfore we must not make too much haste of Gods iudgements nor think them to be executed at the firste brunt for then shoulde God bee vniuste VVee see thinges disordered at this present and what a thing were it if wee looked and hoped not for a redresse hereafter in tyme too come God were woorse than blind For we haue skill ynough too say that things go not as they ought too doe Then doeth it followe that eyther God knoweth not what he
place conuenient when neede requireth Therefore let vs consider that in condemning other men wee hyde not oure owne faults ne cause them to bee forgotten Hee then that would be a good correctour of his neighbours must first correct himselfe He that will teach other men must first bee his owne schoolemayster that is to say he must begin at himselfe and receyue good doctryne Also let vs not forget that which wee haue sayde namely that wee must be readie to receiue instruction at euery mans hand and yeeld our selues teachable without refusing so great a benefit when our Lorde goeth about to teach vs by any maner of person As touching that whiche Iob sayeth here the effect of it is that hee hath shewed himselfe to bee a man that feared god Such as are led with ambition woulde fayne shewe themselues to bee men of renoume and they neuer do any thing but they looke for some prayse and commendations for it afore men Contrariwise Iob declareth here that he bestowed his doings where was no hope of recompence nor of purchasing any great fame or renoume to the worldwarde and that hee indeuered to do good vnto men euen when they seemed to be dead Hereby he sheweth wel that he was not led by vaine glorie nor sought his hire here beneath in earth but that he walked as in the sight of god For if a man seeke his owne preferment it is certaine that when hee ought to do any man a good turne hee will looke twice vpon it and see whether the partie bee able too counteruaile it and to render like for like And thus ye see that none of the good turnes which are done in the worlde are done freely but rather for wages and therfore their doings can not be sayd to be a vertue For it is not charitie that leadeth them to do good one to another or to helpe such as haue neede but euery man hath an eye to his owne profit and to see whether the good that he doth vnto others may returne home againe to himselfe But contrariwise it is shewed vs heere that in seruing of God wee must not haue regarde of any worldly recompence nor couet to be commended and praysed according as wee see howe Iob sayeth here that the blissing of him that was readie too perish came vpon him Let vs marke well this saying for when a man is at deathes dore it seemeth to vs that whatsoeuer good we shall haue don vnto him it is as good as lost and also as to the worldwarde it is all quite gone And veryly Iob speaketh here of such as were vtterly forsaken and had no succour insomuch that no man vouchsafed too thinke vppon them There is then as it were a buryed man or as it were a wretched coarse and I succour him If in so doing my respect bee too purchace any prayse among men then is it certaine that I will seeke some man to blase abroade my goodnesse and to tell how much hee is beholding and bounde vnto mee But if I take a poore man that is as good as halfe dead and seemeth that hee must perish out of hande it is a token that I seeke not the prayse of men Agayne what is the hyre that I shall looke for The man is as it were condemned too death and there is no more hope of him So then if wee minde to proceede in such vprightnesse wee must thrust all ambition vnder foote and there muste no couetousnesse leade vs but we must looke right forth vntoo god That is the thing which Iob ment too betoken in effecte and the same also is the cause why hee setteth downe heere all the particulars that we haue touched namely of widowes of fatherlesse children and of suche as bee despysed of the whole worlde For vndoubtedly these also are the parties which are specially recommended vntoo vs of god As for them that haue the meanes too recompence the good turnes which they shall haue receyued they recommend themselues But when a poore man is destitute of all fauour and hath neyther kinsfolke nor freendes nor goodes nor authoritie on his side if wee succour him it is a signe that wee looke rightfoorth vntoo God And if wee do not it is a token that there is no charitie in vs And truely forasmuche as euerye one of vs is so wedded to his owne profit therfore doth our Lord expresly commend vnto vs both the widowes and the fatherlesse and those that are in such extremitie and are not able to helpe themselues God I say presenteth them vnto vs to trie our charitie in that behalfe Yee see then a poynt in Iob which it standeth vs in hande to marke yea and to marke it in suche wise as wee muste assure our selues that all these things are spoken for our learning For as I haue touched alreadie Iob vseth no brauerie here neither maketh he any brags to get himself estimation but rather in his person the holy ghost sheweth vs what is to be esteemed namely not that which appeareth outwardly hath the fayrest glosse afore men for that oftētimes shal be but abhomination before god VVhat then when a man walketh as hauing none other record but god so as all his doings are leuelled at that marke to say my God hath commaunded it me it is the thing wherein he will trie me it is the thing whervnto he tasketh me when a man walketh by that rule it is all one as if he should banish all worldly respects too gather himselfe vnto god And euen so also must we do Let vs seke none other alowance but of God and let that suffice and content vs let vs not be turned aside nor drawne away by ambition or vainglorie VVhen we intend to serue God let vs not looke for our recompence at mans hande but let vs serue God with such vnfeynednesse and soundnesse as wee maye not stay vpon the things that haue fayrest shewe but vpon the things that are commaunded vs and let vs fully conclude and be resolued that wee ought to desire no further but that God be obeyed Therfore in all these things let vs follow still the example of Iob and shew that we feare God yea and let our shewing of it bee not by I wote not what Ceremonies wherein there is no substance but by the things that oure Lorde commaundeth vs especially in hys lawe whiche are that wee shoulde execute iustice rightuousnesse and mercie that is to say that wee shoulde yeelde euery manne his right that wee shoulde absteyne from all euill from all iniurie craft and violence and indeuour to serue our neighbours cheefely in hauing pitie and compassion vpon those that are in aduersitie too the ende to succour them after the abilitie that God hath giuen vs. Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes praying him too haue pitie vppon vs and too make vs so to feele oure sinnes as wee may bee humbled in
bethinke vs of the vice which is so deeply rooted in vs that is to wit that we thinke not to scape Gods hand by our startingholes and after as we be drunken in our sinnes so also thinke wee that God hath his eyes shet and blindfolded or else that hee hath a curtaine drawne afore him so as hee cannot perceyue the things that wee hide Howbeeit on the other side and for the seconde poynt let vs marke howe it is sayde that all our darkenesse shall bee discouered before him when bee listeth And therevpon let vs take warning that we thinke not our selues to haue made the better market where mē are not priuie too our naughtinesse For the very cause that sendeth many too destruction is for that they go for good men or at leastwise can stop the mouthes of such as are not priuie to their wickednesse for thē they triumph and dare spight God himself But let vs assure our selues that we shal haue gayned nothing by our deceiuing of the world For how goodly shewes soeuer we haue made in the ende wee must come before the heauenly Iudge who will open the bookes that were fast shet before and cause his great day too appeare too the intent too bring all the darkenesse too light which as nowe keepe things in huckermucker And this is the cause why the holy Scripture speaketh so often of it It is not in one place nor at one tyme onely that it is sayd that there is no darknesse before god But for what cause is this sentence so often repeated It is bycause wee cannot bee persuaded of it For when wee haue eschued the shame of the world wee beare oure selues in hand that God ought not too stirre our filthinesse nor too discouer it But let vs assure our selues hee will make the knowledge of it too come euen vnto heauen Seing then that wee cannot bee persuaded of it it is no superfluous thing that the holy ▪ ghost doth so often tell vs that God will iudge after another fashiō than mortall men doo now adayes And that is the cause why it is purposely sayd heere that the sinners shall not hyde themselues there as if Eliu shoulde saye it commeth dayly too passe that mens eyes are so dazeled as they take their vices for vertues yea and are so euill minded that it dooth them good to bee flattered according as we see that when euill hath full scope there is no more condemning of vices but euery man vpholdeth them So then it may come too passe as is seene by experience that vice shall reigne and that there shall bee such a floud of iniquitie that all things shall bee turmoyled among men and there shall bee no more iudgement nor discretion with them but yet for all that it must goe farre otherwyse before god VVherefore let vs learne too lift vppe our eyes aboue the worlde and by fayth beholde Gods iudgement which as nowe is hidden knowing that there all things must bee discouered according as it is saide in Daniell that the bookes shall bee layde open that is too say that the recordes shall be layde before vs VVhat maner of recordes Not of paper or parchment but of our owne consciences so as euery man shall bring his araignment not written but ingrauen so deepely as there shall bee no more disguising of it And besides that God himselfe shall bee there in the person of his sonne with such light as all thinges shall bee knowne yea euen whiche are nowe vnder deepe dungeons All these things must then bee seene both of the Angelles of heauen and of all creatures Let vs bethinke vs of this too the ende wee may walke in an other maner of feare than we haue done and ridde our selues from all hypocrisie for wee cannot amende our market by flattering our selues as is sayde afore Finally let vs learne not too make oure reckening withoute oure hoste but as often as the cace concerneth the examining of oure life let euery of vs cyte himselfe before Gods presence and therewithall consider how it is sayde heere that seeing it is his office too serche mens heartes yea and euen theyr deepest thoughtes it is too no purpose too quitte oure selues as nowe before men bycause wee cannot thereby escape his hande Therefore let vs learne too examine oure selues after that sort and furthermore suffer our darkenesse too bee lightned by Gods woorde seeing that this poynte also is attributed vntoo him It is sayde in this sentence that there is neyther darkenesse of death nor 〈…〉 ye mist so thicke as can byde those that woorke wickednesse Therefore the Apostle in the Epistle too the Hebrewes witnesseth that like as God knoweth mennes heartes so hee will haue his worde too bee as a two edged sworde too cut asunder our thoughts and affections yea and too enter euen vntoo the maree too discouer the things that are hidden in vs And Sainct Paules meening is that when Gods worde is preached wee must needes bee reproued as though all our articles were written agaynst vs and our whole life were layde afore vs that wee maye bee conuicted and vtterly cast downe too the ende too glorifie God by acknowledging howe greatly we bee guiltie before him And therefore let vs not onelye cyte our selues before Gods iudgement seate too the intent too correct all feynednesse but also as oft as his worde rubbeth our sores and rebuketh oure vyces let vs take it paciently and not presume too bee willfull For what shall wee winne by it VVe see many men now adayes which chafe and frette if their vices bee touched for they woulde that folke shoulde beare with them still And that is all one as if they woulde not that God should haue anie authoritie more ouer them nor bee any more theyr Iudge But if they considered well what is sayd here they would not bee so dull as they are seene too bee in that they bee alwayes newe to learne what things are If a manne shew them anye thing that is commonlye knowne they are as scornefull of it as may be And why Bycause they neuer felt the auayleablenesse of this doctrine how there is no darknesse in Gods sight but defyle themselues hanging their groynes downe too the grounddwarde lyke swyne and sleeping after such a sorte as it shoulde seeme vntoo them that all their sinnes are nothing notwithstanding that the number of them is so great as they may seeme to bee as it were saped in them but yet their filthinesse stinketh not vnto them bycause they themselues are rotten in it Therefore it would behoue them too thinke a little vpon this lesson and then would they be more quiet whē men shew them their vices And it is a wonder to see that although many mēs wickednesse is apparāt to the world insomuche that euen little children can iudge of it yet notwithstanding they aduaunce themselues agaynste God and despise him and will not abyde to be rebuked And what a shame is it I