mudder but of the iniuries that are notorious whiche are knowne ouer all the Citie euery streete rings of them euery man speakes of them And they that are so misused make such outcries as many men may be witnesses of the wrongs that are done them Beholde the very necessitie of them is so extreme as it appeereth playnly that it is high time to helpe them now or neuer for they be readye to runne out of theyr wittes and yet of all the while God maketh no countenance that he is minded to helpe them it should seeme that their crying is in vayne and that it is but lost time for men too resort vnto god VVhen men see this what shall they say but that God worketh not after our maner and that all our wittes must needes be dazeled at it Therefore let vs learne to honor the wisdome which wee cannot comprehende and to say Lorde it is true that our flesh and our nature prouoke vs to grudge against thee but yet must not wee rule thee after our appetite VVherefore wee will waite paciently till thine houre come and then wilt thou worke as thou knowest to be profitable and expediēt This lesson is wel worthy to be noted For we see how hastie we be And besides that if a man do but touch vs with his finger wee bee so wayward as there is no calling vpon God with vs If hee help vs not out of hād as soone as we haue but cast foorth some sigh we thinke he doth vs great wrong Seeing then that there is such hartburning in vs and that our passions are so excessiue wee haue so much more neede to marke well this lesson where it is sayd That men crie from out of the Citie yea euen they that are already at the poynt of deathe and yet God dispatcheth them not from theyr sighing after that sorte but suffereth men too tormente them still If this seeme straunge to vs first we must vnderstande howe oure Lorde hathe threatned that suche as haue not pitied their neyghbours shall crie and not be heard themselues For he sayth the poore haue desired you to shew thē mercy but when they came to find any fauor at your hand you became cruell to them your eares were deafe to all their requests and therfore the time wil come that you shall cry and no man shall heare you VVhen we heare such threatnings of God it behoueth vs too looke whether those that crie and lament haue not vsed crueltie towards other men and if it be so there is no reason why God should not punish them so as they might sob sigh and yet not be succoured So then whereas it is sayd here that the cries went vp to heauē and that the parties which cried were put too extreme paine let vs consider a little whither they were worthie to be so hādled and therwithall let vs acknowledge that God is a iust iudge Furthermore if it cannot bee sayde that God suffering of vs to bee so oppressed is too punishe vs As it may come to passe that suche as are so greeued and oppressed haue alwayes beene gentle and louing and not doone anye such wrong or iniurie too their neighbours as maye bee worthy of such punishment that is to say that is knowne of then lette vs reuerence the woonderfull secretes of God sith it is not his wyll that wee should knowe the reason why hee dooth so Beholde I saye howe wee ought too practize this sentence Therefore if wee bee afflicted and crie vntoo God and yet can perceyue no willingnesse in hym too helhe vs let vs not thynke that he hath forgotten vs nother let vs be out of hart VVhy For hys prouidence passeth oure vnderstanding And therefore we must learne to holde our selues quiet euen when wee see the graue afore vs and haue cried and besought God to haue pitie vpon vs Yea and then also if he seeme to be shet vp in heauen so as wee perceyue not his hande to gyue vs any ease let vs not ceasse to sue to him continually and we shall not be disappointed of oure hope Yet notwithstanding it behoueth vs too mount aboue all mans vnderstanding And this is it also why S. Paule sayth that According to the example of Abraham we ought to hope aboue hope VVee haue the like to marke in this text For so long as men will be selfewise it is impossible for them to trust in God or to rest vpon his goodnesse or vppon the saluation that is promised them And why For God to exercise our fayth will make vs to bee beseeged of a hundred deathes so as we shall bee as good as swallowed vp into the gulfe VVhat is to be done then Let vs learne not to iudge of oure saluation which we looke for at Gods hande after our owne mother wit and reason for that it is too small a measure But let vs practize this lesson of S. Paules of hoping againste hope Do we not see a whit God seeth for vs Is there no meane for vs to escape God will finde a meane Is deathe to our seeming readie to catch vs God is able to remedie it Although we know not after what manner yet is it not for vs to scan of it But let vs do God so much honor ▪ as to beleeue that hee will saue vs beyonde all that man can conceyue yea euen in such wise as wee shall be compelled to be rauished with woonderment For behold also how it is sayd of the welfare of the Church that when the faythfull bethinke them in what sort God hath deliuered them they shal take it as a dreame insomuch as the thyng cannot bee comprehended by mans reason bycause it is not according to the order of nature Beholde I say howe we ought to keepe ourselues quiet that we may rest vpon Gods goodnesse and feede our selues with the hope of the promises that hee hath gyuen vs Yea and when wee crie vnto him and hee maketh no likelyhoode of hearing vs let vs not ceasse to continue our sute still and to hope beyond all hope that is to wit beyond all that we can see or discerne Thus muche concerning this text Nowe it followeth that suche as doo euill shunne the light and bide themselues as a theefe that alwayes seeketh for darknesse and night and whē the day commeth he thinketh it to be the shadow of death The aduouterer and whorehunter watcheth till the euening shette in that hee may shrinke intoo the brothelhouse Lo how men hate the light in doing euill And to what purpose doth Iob speake it heere To shewe vs that God iudgeth not the worlde after such maner as Eliphas speaketh of For as wee haue sayde Eliphassis meening was that things are ruled in suche wise here bylow as men may perceiue that God guideth and gouerneth all things True it is that wee may well perceyue it howbeit not by our mother wit. Our faith muste bee fayne too reigne in that behalfe and wee
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
For it shyneth vntoo vs too the ende that euerie man shoulde go too his worke and to his businesse therby to shewe vs that hee hath not made vs to bee ydle and vnprofitable but too applye oureselues too somewhat wherein God and our neighbour may bee serued Ye see then that the Sunne is as a rayser of vs vp vnto God that we may be diligent too do our duetie But men are oftentimes too diligent they bee very buzie and they wyll ryse earely ynough and what to doo To quafâ—e and too fill the paunche and too runne intoo all manner of disorder as it is sayde in the Prophete Esay that the day is not long ynough for them too make an ende of their riotting Finally when they be so wearie that they can no more they play the brute beastes throughout For they sleepe the daye and watche the night so as the order of nature is turned vtterly vpside downe by them An other sort ryse earely and too what purpose Too woorke some treacherie or lewdnesse to their neighbors to deceyue one and to intangle another Another sorte go to their whorehuntings and another sort too theyr wicked buying and selling Thus ye see wherein moste men bestowe theyr diligence And thys is shewed vs expresly too the ende wee might knowe wherevntoo wee shoulde applye it Therefore as soone as the Sunne riseth let vs learne too thanke God for lightning vs after that sort so as wee may bestirre our handes that is too say imploy our selues about what thing soeuer he calleth vstoo and wherein so euer he will haue vs to serue hym Agayne let the onely marke that we shoote at be alwayes to know wherevnto he calleth vs and what be the things that he alloweth and let vs be very ware that wee abuse not the light of the Sunne and the diligentnesse that God hathe gyuen vs by applying it too the hurt of oure neighbours or by doing any man wrong or displeasure Nay rather sith we see Theeues VVhoremongers and Drunkards so foreward in euill let vs learne too finde fault with our owne slouth in goodnesse As how Such a one is the stirringest man in the world And what to doo To go do a murther But if a man be giueÌ„ to drunkennesse or to gluttonie he layes himselfe in his graue before he be dead For we see how these drunkards are as stinking carions more than halfe rotten aboue the ground And good cause why for it is the wages that they receyue for theyr double diligence in glutting theÌ„selues and in abusing the good creatures of god Another sort go to their whorehuntings and othersome to their theeuing and robbing Now although these kinds of men thinke too aduauntage themselues yet is their diligence but to their destruction For when they haue toyled themselues throughly they shall do nothing else but gather a stacke of wood and in the end the fire of Gods wrath shall be put to it to coÌ„sume â–ª it quite and cleane Therefore when we see the despizers of God and the wicked sorte so diligent in doing euill I pray you is it not a great shame for vs if wee bee lazie as though our armes were broken Shall not euen they bee witnesses against vs for being so vnprofitable Thus ye see that the thing which we haue to marke in this sentence is that it warneth vs to be diligent howbeeit so as we take heede to apply the same diligence where God will haue vs to bestow it And for the doing thereof let vs haue an eye to his good will which is that wee should communicate one with another to help our neighbours and euery man consider what abilitie and meane he hath wherewith to succour such as haue neede of him Lo what our diligence ought to be Furthemore let vs walke as children of the light and sith that God doth now inlighten vs bothe day and night let vs call vpon him and sigh vnto him in the night And a day times when he sendeth vs his Sunne-light so as we see what we haue to do and what our duetie is â–ª let vs apply our selues faithfully therevntoo and at leastwise let vs be as forward as those that do so giue theÌ„selues to euill least they become witnesses of our slouthfulnesse And although we see not God punish them out of hand yet let vs fully perswade our selues that there is an horrible vengeance prepared for them which sheweth not it selfe as yet But let vs not therefore ceasse to looke a farre off for it behoueth our fayth to mount aboue all things that are seene as now and too beholde things that are seene as now and too beholde things that are hidden Thus ye see how we may profite our selues euen by the misorders that are seene in this world vntill oure Lorde bring all things againe to their state and perfection which shall not be till the last day Nowe let vs fall downe â–ª before the face of oure good God with acknowledgement of our sinnes praying hym to make vs feele them in such wise as if hee punishe vs for a time by the wicked wee may yet perceiue that hee spareth vs and beareth with vs in that wee bee not vtterly ouerthrowne by them and that although we haue deserued to be so delt with yet we may not ceasse to haue recourse vnto him seeing that he calleth vs so gently and freendly and that we may indeuer to amende the vices that are in our fleshe be more and more sory for them so as we may wholly frame our selues to his good will call our selues fully home vnto him and that thereby we may proue our selues to be his childreÌ„ and reuerence him as our father with so much the greater affection That it may please him to graunt this grace c. The .xcij. Sermon which is the second vpon the .xxiiij. Chapter 10 They make the naked man to go vvithout clothing and take the gleanings from the hungrie 11 They that presse out the Oyle vvithin their vvalles and tread the vvinepresse suffer thirst 12 Men crie out of the Citie the soule of the vvounded shevveth it selfe and God putteth no stop at all 13 They are among those that hate all light not knovving the vvayes thereof neyther continue they in the path of it 14 The murtherer ryzeth early he murthereth the poore and needie and in the night he is lyke a theefe 15 The eye of the adulterer longeth for the euening saying no eye shall see mee and hee hideth his face 16 He entereth into the houses by night vvhich he had marked in the day and he agreeth not vvith the light 17 The light of the morning is as the shadovve of death to him if any man knovv them they are in the terrour of the shadovv of death 18 They be light vpon the vvaters their portion is cursed vpon earth and they see not the frute of the vineyardes HEre Iob goeth forwarde in she wing the state that is seene in the
it may please him too rayse vp true and faithfull ministers of his worde c. The Cxlix Sermon which is the third vpon the .xxxviij. Chapter This Sermon is yet still vpon the. 8. 9. 10. and. 11. verses and then vpon the Text that is added 12 Hast thou since they dayes commaunded the breake of the day or hast thou appointed the light his place 13 That it myght take holde of the Corners of the earth and that the vvicked myght bee shaken out by it 14 It is transformed as clay vvhereon a marke is set and they holde themselues as a garment 15 And the light shall be hidden from the vvicked and the arme that is lifted vp shall be broken 16 Haste thou entered intoo the deepe vvaters of the Sea or hast thou searched the bottome of the depthes 17 Are the gates of death knovvne vnto thee or hast thou seene the gates of the shadovv of death THe thing that causeth men to iudge folishly of Gods works is that they make too muche haste and tarry not for the ende that they might know how God hath prouided for all things And so all of vs do put this prouerbe in vre That hast maketh wast Therfore we haue need to refraine our selues that we be not too hasty in casting forth our iudgemeÌ„t aforehand thereof the things ought well to warne vs whiche are spoken here concerning the Sea. For if wee loke vpoÌ„ the mouÌ„ting vp of the waues it semeth that they shold ouerwhelme all that the worlde should be swallowed vp and we perchaunce will say that God ought to haue remedied it But when the waues retire agayne and breake in theÌ„selues cannot passe their bounds then do we by by perceiue Gods woÌ„derfull wisdome power the better forasmuch as we see that although the sea rush foorth with suche headinesse yet notwithstanding he holdeth it back as a man should weeld a litle babe as was declared yesterday Then if we be once able to comprehend Gods workes in their pâ—â—â—ection we shall haue wherfore to glorifie him in all respectes But if we fall too shooting foorth of our iudgement in post haste as we be woont to do our rashnesse will shewe it selfe and confuzion shall befall vs for our ouerboldnesse Therfore let vs beare wel in minde how it is sayde heere that God hath giuen the Sea a lawe to say to it thou shalt go but thus farre and no further If the sea were euer calme and that there were neuer any storme or tempest men shold not so well perceiue Gods prouidence and his fatherly care whiche he hath of men to maintaine them where he hath planted them But wheÌ„ as the sea hath leaue to lift vp it selfe so high mightily yet it cannot passe his bounds but is restreyned by this ordinance of God therby we may perceine that god hath dispozed all things in good measure and reason Now this may be extended further For wheÌ„ we see warres moued it seemeth that all things both high and lowe shoulde bee mingled togither and by and by wee woulde condemne God if it lay in our power or else wee fall to iangling against him for suffring all things too go after that maner But if we tary the end of them paciently we shal perceiue that on the one side God chastizeth men iustlye by styrring vp warres among them and on the other side that thereby hee intendeth to shewe his power For when the fire is so kindled it shall anone after be quenched in a minute of an houre And then doeth God execute his office wherof it is sayd in the. xlvj Psalme that it belongeth too him to breake the speares to knap asunder the swoordes to ouerthrow the Chariots and too appease the things againe that were so troubled afore VVee muste then haue Gods ordinance alwayes before our eyes in our mind whereby hee so guydeth and gouerneth the troubles that seeme to tend to an euill end as he turneth them altogither vnto good For God thinketh it not ynough to cure the mischefe but he also vseth it to a good end insomuch that we be driuen to confesse that it is much better for vs that these troubles shoulde happen than if we shoulde alwayes liue in peace and rest And therefore if we consider well the causes whiche moue God to sende such troubles into the worlde we will no more murmure against him And although we conceiue theÌ„ not yet let vs not therfore ceasse to honor reuereÌ„tly the secret determination which God kepeth to himself but let vstary his leysure paciently acknowledging our owne small capacitie rudenesse and then shall we folow the rule that is giuen vs here according as it is further saide Hast thou in all thy dayes commaunded the morning light Hast thou made it too knowe his place when it ought to come forth Heere our Lorde proceedeth to mocke at mens pride when they take vpon theÌ„ to iudge of him saying how long is it since you were borne VVas there no light nor day before you were Seeing ye be so wise as to find fault with mee it is as much to say as there was no order in the world before you were borne the morning light wist not whence to come nor whither to go without you there had bin no orderlinesse nothing had bin made if you had not bin Sith ye thinke your selues so wise will needes control me I do but only aske you whether you haue at any time appointed froÌ„ whence the light shall arise and although ye neuer did it nor can do it yet you are stil finding of sault with my doings As for me I haue alwayes set the difference betwixt light darknesse euer since the beginning of the worlde I haue appoynted the night tyme for darkenesse and caused the breake of the day too come foorth at my pleasure I haue set an euerlasting order which ought to bee wonderfull And if ye were not to churlish ye could not but confesse that these things are as excellent as can be Nowe all this was done before you were borne or any of all your aunceters yea euen before any man was created And what meane you then to fall to controlling of mee VVhy set you vp your bristles against me Do but recken the yeres a little which the world hath continued I haue gouerned hitherto yea and that in suche wise as all creatures muste nedes coÌ„fesse that they be astonished at the sight of that which I shew them And yet to your seeming I haue done nothing at all before your times Do ye knowe howe the light should be disposed and how to draw it out of darknesse as wise as yee weene your selues to bee Heere then first of all our Lorde bringeth vs backe to our birth as if hee shoulde say recken your yeares howe long is it ago since yee came into the worlde Beholde men are but as Snayles assoone as they bee borne death threatneth theÌ„ Go too
by man we must not thinke all this to haue bene deuised as a tryfling toy by men but it was Gods will it shoulde bee so And wherefore for his meaning was to put men in remembrance that they are not worthie to approche vnto him VVhen wee come vnto God it behoueth vs to acknowledge our owne poorenesse and to be ashamed of it and to say Howe dare I preace before the maiestie of my God what fauour shall I find there Gods will is to haue this knowen in all ages and now although wee haue not the sayde Ceremonic of clenzing our selues yet it behoueth vs to haue the meaning of it in vs that is to wit that at all times and as oft as we come vnto God to make our prayers and petitions vnto him wee must acknowledge that we be vnworthie sauing that wee knowe the meane wherby he receyueth vs that is to wit to clēze our selues by beleeuing in our Lord Iesu Christ knowing that he is the onely wasshing whereby all our spottes may be made cleane VVill we then be acceptable vnto God It behoueth vs to attayne to it by the meanes of our Lorde Iesus Christ shrowding vs vnder the grace which he hath purchaced vs by his death and Pasion as who is the full perfection and accomplishment of the things that haue bene giuen forth in old time in figures and shadowes Therefore let vs caste our selues flat before the face of our good God with acknowledgmēt of our offences beseeching him to make vs know better what we haue lefte vndone and that as long as wee liue in this corruptible worlde we acknowledging our selues to bee wrapped in many sinnes may resist the temptations of our fleshe and buckie our selues to battell agaynste all things that may turne vs aside frō the obeying of our god And although we faile in diuerse sorts yet neuerthelesse let vs pray that we may walke in such soundnesse afore him as we may desire nothing but to dedicate our selues wholy vnto him and that it may please him to accept the seruice that wee offer vnto him in the name of our Lord Iesus Christ notwithstanding that it be vnperfect vntill such time as his glory shall shine fully in vs That it may please him to bestowe this benefite and grace not onely vpon vs but also vpon all people and Nations of the Earth c. The third Sermon vpon the first Chapter This Sermon is yet still vpon the text of the fifth verse which is set downe in the laste Sermon afore according also as it bath partly bene shewed alreadie I Began to tell you yesterdaye what is ment by this saying that Iob sanctified his children or commaunded them that euerye of them shoulde sanctifie himselfe For vnder the Lawe and before the Lawe when men offered sacrifizes it behoueth the offerers to bee clenzed before hande and that was to doe them to wit howe wee be not worthie to approche vnto God by reason of our vnclennesse and filthinesse If wee come vnto God such as wee bee of our selues wee deserue to bee shaken off and to be taken at his hand for stinking carions Therfore it standeth vs in hand to make our selues cleane And how may that be done The men of old time had certaine Ceremonies according as it was needefull that they should haue suche healpes before the cōming of our Lorde Iesu Christ by reason of the rawenesse of the tyme But nowe in these dayes we know how we ought to haue recourse to the preciouse bloud of Gods sonne which was shedde to washe vs withall Therefore if we meane to be receyued for cleane before God it behoueth vs to repayre to the bloude of our Lorde Iesus Christ And furthermore wee must also sighe for our sinnes For by this meanes are we to be clenzed namely by acknowledging the euill that is in vs which by and by causeth a sorinesse and hatred of ourselues for that wee haue bene so vnhappie as to displease god And thus we see why we haue no more the figures that were before the comming of our Lorde Iesus Christ and yet do keepe still the truth and substance of them VVhat is to bee done then at all times and as oft as we call vpon God Euery one of vs must haue an eye to his owne poorenesse and vnclennesse and be displeased with himselfe for it and therewithall also desire our Lorde Iesus Christ to washe vs and make vs cleane with his bloud so that we may appeare as if we were pure and cleane in the presence of God his father And this is to be done not onely one day in a weeke nor for some certayne tyme but continually all our life long and we must beare in mind how sainct Paule sayeth that our Lorde Iesu Christ was sacrifized as the true Easterlambe to the end that we shoulde still be coparteners of that sacrifyze specially as he sayeth in all purenesse He sayeth not that Christians ought to sanctifie themselues vnto God once a yeere but that they ought to continewe their holinesse all their lyfe through out VVherefore Bycause the sacrifize which Iesus Christ hath offered and whereof wee be made coparteners is euerlasting and the vertue thereof indureth for euer So then let vs euery morning and euening apply our indeuour to that which is shewed vs here that is to wit to sanctifie our selues vntill it please God to be so graciouse vnto vs as to dwell with vs for euer From the time that the lawe was published God specially cōmaunded the Iewes saying Sanctifie your selues for to morrow saieth Moyses the Lord will shew you his glorie But God is openly shewed vnto vs in the person of his sonne yea and that in such wise as we may behold him as it were face to face so the Gospel be preached for ther hath God discouered himselfe familiarly vnto vs Therefore it becommeth vs to haue the sayd affection and zel◠which I haue spoken of that is to wit that we be wholly and fully giuen vnto him forsaking all filthinesse that may hinder vs from the seruing and honouring of him But it foloweth that Iob offred sacrifyzes according to the number of his children VVe haue alreadie briefly shewed that although Iob feared least his children had offended God yet notwithstanding hee forbade them not to keepe companie stil togither bicause their so doing was a good thing but sought the remedie of the infirmities wherevnto men are inclined and subiect Moreouer it may be demaunded how it came to passe that Iob durst offer sacrifize seeing he was not instructed in the lawe specially for asmuch as it is very likely that he liued before Moyses was borne For the Sacrifyzes that mē offer vnto God without fayth deserue to be mislyked How then coulde Iob offer sacrifyze hauing not any assurance of Gods will VVe muste call agayne to minde that which hath bene touched in the first Lecture that is to wit that it was Gods will to haue alwaies some
He meaneth that we bee as it were throwne headlong into deathe at euery blowe and that we can not set forth one steppe but it shal seeme that wee are vtterly vndone But God hath the issues of death in his hande sayeth hee So then let vs marke well these sentences that wee may be throughly fenced when the diuell shall come to blowe in oure eare And who art thou Seest thou not howe thou hast no succoure from aboue the rightuous perish not To bar Satā of his purpose let vs haue these answers readie It is true that the rightuous perish not neither am I perished But thou arte as good as a dead mā sayth the Dieul and my God let vs say is he thathath the issues of deth in his hand And that is it which Dauid meaneth in an other texte saying Though I were in the shadowe of death thy sheepehooke ô Lorde shall guyde mee bicause I alwayes put my trust in thee if thou be my protector I shall bee exempted from all euill Thus yee see howe wee ought to practize this lesson And here it ensueth That such as sowe extortion or laboure extortion and such as sowe incomberance shall gather the same VVhiche thing is confirmed by a similitude For Eliphas sayeth that the roring of the Lyons is stinted that their teeth are broken and that their whelpes are destitute of praye VVherby hee meaneth that such as haue bene full of crueltie and extortion shall bee daunted by the hande of god But somewhat afore hee had sayde That the wicked had perished at the blaste of God and by the breath of his mouthe As touching the former sentence where he sayde that suche as labour for iniquitie and sowe trouble or incomberance c. I say it is a similitude taken of the tillers of the earth And the sayde two wordes Iniquitie and Trouble or which is all one vnrightuousnesse and incomberaunce are ioyned togither in the Scripture to signifie the extortions outrages which the wicked commit to vexe disquiet their neighbours and also the worde Incomberance or trouble is spoken of suche as doe nothing but tosse and turmoyle other men And first it is sayde that they Plough bycause that they which are so desirous to anoy their neyghbours and to doe them some harme doe make preparatiues like as when the laborour intendeth to sowe his grounde hee must first plough it and the earth must first be tilled Euen so the wicked consulte aforehande vpon their vngraciousnesse trecheries and vnlawfull dooings deuysing guyles and deceytes and afterwarde when they haue layde the whole platforme they seeke all meanes possible to put their lewde enterprises in execution and that is the verie laboring or tillage that Eliphas speaketh of here For he sayth that heerevpon they sowe incomberance that is to saye when they haue made their preparations they runne vpon poore men to fleece them and to eate them vp But these men sayeth hee doe reape that which they haue sowed that is to saye God maketh all the mischiefe whiche they haue conceyued and inuented against others to lyght vpon their owne heades VVee see heere a sentence that is true and wee muste take it as spoken by the holy Ghost euen to gather a generall lesson thereof And to put it to the true vse we must pray God to graunt vs the spirit of wisdome in that behalf that we may not wrest the Scripture this way or that way to draw it to a contrarie sense as wesee that Eliphas hath done But wheras the holy Scripture sayeth that suche as plough iniquitie and sowe incomberance shall reape the same it is a threatning which God vttereth against the wicked who thinke to aduaunce themselues highly when they playe the rauenous beastes fleecing one man and eating vp another specially when they deuour all seeming to themselues to bee iolly conquerours and standing in their owne conceytes for doing so But our Lorde telleth them that they beguile themselues verie muche for hee maketh all their enterprises to turne to their owne confusion VVherfore ye see a threatning whereby God purposeth to represse the ouer boldenesse and maliciousnesse of men minding to holde them short to the intent they may liue togiether in all good loue and vpright dealing so as no man may labour to hinder his neighbour like as on the contrarie side we heare also the promisse which is giuen vs in these wordes he that soweth blissednesse shall reape the same Sainct Paule speaketh this of Almesdeedes Hee sayeth that if wee sowe vpon oure neighboures that which God gyueth vnto vs we shall gatheir it againe in so much that wee shall haue abundance of his gracious giftes and blissinges and God shall shead out his riches vpon vs and shewe himselfe gracious and liberall towardes vs when we bee in necessitie This promisse then serueth to giue the faithfuil a good mynde too deale frankly with their neighbours and to succour them Nowe see we the true vse of this lesson which is that wee must keepe oure selues well from practyzing anye anoyance or deceyte And why so So little shall wee bee able to aduaunce our selues by these wicked practyzes or other vnlawfull meanes that God shall put vs to confusion in the ende VVee see then howe wee ought to represse all our wicked lustes that wee maye deale vprightly and reasonably with our neighboures On the other side for as muche as all noysomnesse and extortion displease God let vs bee well ware to behaue oure selues vprightly that is to say let vs labour to do well so as euery one of vs may not onely absteine from all misdealing but also consider that if God haue giuen vs any abilitie we muste profit one another and cōmunicate mutually altogither And heerevnto lette vs also gather togyther the sentences of holy Scripture which tende to the same ende Cursed bee thou that robbest for thou shalte bee robbed when thy turne comes about And afterwarde Looke what measure men make the same shall bee giuen them againe VVhen wee heare all these sayinges let vs vnderstande that God doth euermore turne all the mischiefe that wicked men had deuised vpon themselues The Scripture speaking of the wicked persone sayeth hee shall fall into the pit that hee hathe digged And afterwarde iudgement wythout mercie shall hee haue whiche is mercilesse and vnpitifull VVhen wee heare suche sentences lette vs tremble and bee circumspecte to walke so iustly and vprightly with our neighboures as men maye knowe that wee bee continually restrained by the feare of god Thus wee see what wee haue to marke in effect in this sentence But by the way if a man be vexed after he haue doone good or if he be persecuted when he seketh to liue in peace and concorde with his neighbours we must not conclude that hee is of the companie of those which gather trouble and incomberance bycause they had sowed it And why so For wee heare howe the holy Scripture sayeth the contrarie namely that God
vs we thinke he hath no measure with him And thus yee see at what point Iob is Also ye see why I sayde that the appointing of the time must be referred to Gods discretion and not to our lust Had Iob without beeing caried away by his owne passions considered well what he said it is certein that he had not spoken amisse VVhy mans time is foreset But Iobs misdealing is that he himselfe would be the iudge and by that meane hee plucketh away the authoritie that belongeth vnto god And here wee see what wee our selues doe in the same case True it is that our intent shall not bee to bereeue God of his power nor to vsurpe the right and authoritie which he hath ouer vs we will not say so But yet in the meane while it is as good as if we did it if we be not patient and that wee hold not our affections in awe when wee be afflicted so as we can say VVell Lorde we are in thy hande it is not for vs to stint thee nor to taske thee to the present time to say thou shalt doe this or that but in as much as thou hast tolde vs that thou canst ende oure miseries yea and bring them to a happie and desirable end Lorde wee will paciently wayte for that whiche thou haste promised vs Now then if we haue our mindes thus disposed then shal God be honoured as hee deserueth But i◠we be hastie if we be furnish if we cast forthe our complaintes at randon to saye VVhat shall become of it It seemeth that God will neuer make any end of our miseries I say that if wee doe so it is all one as if we would plucke God out of his seate and not suffer him to haue any more authoritie ouer vs Lo how Iob dealeth in this cace True it is that he is pacient howsoeuer the world go but yet is that no let but that there is some faultinesse mingled therewith for the pacience of the faithfull sort is not alwayes so perfect as were requisite Seeing that Iob hath missed in this behalfe ought not wee to bethinke our selues well who are fully as brittle or more So then let vs marke well that as often as God shal scourge vs although the miserie indure and be prolonged and although we see not that he intendeth to deliuer vs out of hand yet notwithstanding wee must not goe after the manner of Iob and saye VVhat God leaueth me here in continuall torment and he seeth that my miserie hathe none ende But let vs feede oure selues with hope and as I sayde let vs call to mynde that the determining of the time must not be by our lust but that it is God that muste order it according as hee knoweth it to be good And if we perceiue not the end of our miseries at the first but that it seeme we must indure yet more let vs not cease to tast of the goodnesse which hee hath promised vs For Gods promises will lead vs to the darknesse of death and there giue vs light to the intente to put vs alwayes in some hope that we shall one daye be deliuered from oure aduersities And heere yee see why Saint Paule saith that although we be harried heere and there yea and that we be made as it were the of skourings of all things yet shall wee not continue in that cace but God will gather vs vp to himselfe to ioyne vs with him and to liue for euer Behold how we ought to profite our selues by all the promises that God maketh vnto vs that wee may tast of them in the middes of all oure miseries But now let vs come to that which Iob addeth He vseth similitudes to expresse what he meant by the appointing of the time whereof hee hath made mention For sayeth hee looke mee vpon a poore bondman or slaue for hee speaketh not of seruants hindes or seruing mē as they be in these dayes but of such as were slaues and afterward he addeth couenaunt seruantes that are hired for wages looke me then vpon a slaue howe hee longeth for the shadow that is to say for the rest of the night by cause hee neuer ceasseth laboring all day long verie well then such a one desireth the shadowe Againe he that is at wages longeth to haue his dayes worke at an end and if he haue a mooneth or more or lesse to serue he hath an eye to the ende of his terme that he may haue some rest But as for mee sayth he I haue nother rest nor release When I laye mee downe I say howe shall I come to the morning And when shall I ryse againe VVhen I am vppe in the morning ▪ the day seemeth to me to be a whole yere long Then seeing I am in this plight It is well seen that God is not contented to plague me after the ordinarie manner of men but that he meaneth to thunder downe vpon me that I maye not know what to doe nor what to say This is the complaint that Iob maketh saying that his miserie is excessiue ▪ and no common miserie so as heere is no cause why any man should saye to him Thou seest that so long as men are in this world they haue many miseries to indure thou hast experience of it and thou knowest after what maner God is wont to deale in that behalf but God saith hee vttereth all his force against mee so as it seemeth he will ouerwhelme me altogither and when I compare myself with others whome he correcteth I see my selfe to bee in the bottome of hell and them to haue yet some hope of helpe that they shall be deliuered of their miseries And here wee haue to marke that which hath bene touched alreadie heretofore that is to wit that Iob was not pressed with bodily aduersitie only but that his chiefe griefe was to feele that God was against him And therefore addeth he this that insueth immediatly Beholde sayth hee my fleshe is as it were clinged to my bones and my skin is alto broken and as it were rotten I am in that behalf as a poore forlorne caytife and yet notwithstanding my life passeth and glydeth awaye euen as a weauers shettle whiche runneth so swiftly as a man perceyueth it not neyther can he measure the nimblenesse of it Euen so is it with my life saith hee when I rise I am vtterly abashed so as I haue nother ease nor rest day nor night But although Iob were smitten in his bodie yet the temptation of feeling God to be as his iudge and to holde him as ye would say vpon the racke was farre more greeuous to him than al the martirdomes that he felt in his body And here ye see also why he tormented himselfe so farre and it is a thing that we ought to marke well For verie fewe folke haue bene exercized in these spirituall battels and therefore they wote not what it meaneth it is an vnknowne language to them and when
when God beateth vs with his roddes to humble vs but it semeth so to our vnderstanding specially when wee bee pressed with miseries For if God sende vs anye meane affliction such as may happen vnto vs euery daye as some sicknesse or some wrong or some losse of goods or some other affliction this is no plucking of vs vp I meane as oure affections take it too bee but it is as if a man shoulde shred off diuers of the boughes of a tree when hee sees there is too many of them And well maye a man cut off the one halfe of a tree and yet shall it continue still howe so euer the worlde goe and afterwarde sproute out newe braunches Euen so is it with vs when God vseth some meane corrections and falleth not too extreme rigoure But if God list to trie vs to the vttermoste as it may come to passe that we shall bee brought euen to the graue and to our seeming there shall not bee lefte one onely sparke of life more so that the faithfull are in a pecke of troubles when the hande of God lifteth vp it selfe against them and they looke about them here and there and finde no way to get out of their afflictions but the mischiefe pursueth them and it seemeth that God is full bente neuer to giue them any release more when the afflictions are so great and excessiue yee see what is meant by plucking vp or by stubbing vp what is to be done then As ofte as God chastizeth vs after what maner so euer it bee let vs not bee astonied though the correction seeme greeuous to vs in respecte of our owne nature And why so For our desire is to continue still and that oure state should not bee diminished Thus yee see what wee couet Bnt if God cut off any braunch from vs there must needes be some gainestriuing and some gaynesaying yea verely in oure naturall vnderstanding But yet neuerthelesse let vs looke that wee take heart when the affliction greeueth vs and let vs enter into the account that is set downe heere Yee see it is true that if a man cut off any part of a tree hee abateth the beautie of it for one yere after but yet it is certayne that when a good labourer that will further his owne profite and play the good husbande shreddeth a tree hee meeneth not to make it to impaire but that the tree should thriue the better Then sith the cace standeth so let vs put ourselues into Gods hand and praye him too dispose of vs for hee knoweth howe hee may make vs to beare fruite Therefore let vs suffer him to cut and shred off some boughes from vs and let vs fyght against this natiue greefe and against the sorrowfulnesse that wee conceiue at the first brunt Let vs fyght I say against it yea euen in suche wise as wee bee subdued to say verie well seeing it pleaseth God to shred off some part of vs hee knoweth wherefore hee doth it But wee muste passe yet further For it is not ynoughe for vs to shewe our selues pacient in some small or common aduersitie But if God bring vs too deathes doore that is to saye if hee vse suche extremitie in chastizing of vs as it may well seeme hee intendeth to destroye vs and that when wee shall haue debated the matter off and on we can not but condemne ourselues and be vtterlye abashed yet notwithstanding wee must still continue stedfast as shall be sayde hereafter so that although God kill vs yet must we trust still in him For he is the Phisition that can heale not only our wounds but also death it self And therfore it is sayde in the Psalme Although I should walke in the shadowe of death so long as I see the sheepehooke of my God that is to saye so long as hee sheweth himselfe to bee my shepherde I shall comforte my selfe therewith Then let vs learne to fight against this temptation which prouoketh vs to despayre when God to oure seeming presseth vs out of measure and when we are able to abide no more yet let vs stand vp and say are we plucked vp And will not God plant vs againe If a husbandman may remoue a tree from one place to an other shall not God haue more power Then let vs trust in him and let vs not doubt but that when it pleaseth him to haue pitie vpon vs wee shall be restored to better state than wee were in afore Yea verely but the means thereof shall not be after mans fancie Also it becommeth vs not to measure Gods grace and power after our reason let vs not do him that wrong but let vs assure ourselues that for all the power which hee hathe giuen to mortall men there is no whit abated from himselfe but he hath much more and without comparison so as he can not be letted to ayde vs in our greatest aduersities VVhen our calamities shall bee vtterly deadlye then will hee restore vs agayne in suche wise as wee shall haue whereof to reioyce in him But nowe remayneth that this be applied to our owne vse As I haue touched afore wee see what the state of this present life is Euery man ought to looke to himselfe there is not that man whiche can not skill to complayne and whiche maketh not his moanes or at least wyse whiche though hee vtter it not with his mouth dothe not keepe it locked vp in sorrowe so as hee sayeth in him selfe Alas suche an inconuenience is befalne mee I am the worse for that God hath diminished mee so much VVee can skill well ynoughe to bethinke vs of all these things and the Diuell also will not misse too put them in oure heades that wee myghte bee greeued and tormented yea euen too fret and fume againste god VVhat is too bee done then Beholde heere the meane too beate backe suche temptations that is to witte too consider that if God worke after suche a manner towardes his all shall turne to theyr welfare they shall make theyr profite euen with aduauntage of that which seemed too tende too theyr destruction And heere yee see why euen that kynd of temptation is set before vs which at the first blush seemed most straunge and grislye that is when mention is made of plucking vp by the roote For then ye see the tree is dead it is quite and cleane dispatched For wherein cōsisteth the life of the tree In the roote Then after that the earth is taken awaye from it there is no more lyfe in it So is it with vs for if God take from vs that which belongeth to the present life ye see wee bee plucked vp by the roote there is no more hope of vs And why For we imagine that our life consisteth in the hauing of goodes and in the hauing wherewith to susteyne and cherish our selues And yet wee do not as the trees For a tree is contented with the hauing of so much roome as his roote is able to
the inconueniences of this lyfe and if hee looke vppon his owne frayltie hee is beseeged with a hundred deathes and hee hath but a shadowe of lyfe But speciallie when God scourgeth vs and sheweth himselfe as oure aduersarie so as it shoulde seeme hee will thunder vpon vs so as on the one side we consider oure sinnes and on the other syde haue an eye too this so perfect and highe rightuousnesse whiche is in God it is certayne that wee cannot conceyue any hope of saluation in oure selues Notwithstanding they that suffer themselues too bee ouercome by suche temptations doo well shewe themselues to bee ouerdull that is too say that they haue not any suche feeling of Gods iudgement as they ought too haue For whosoeuer is touched rightlye and to the quicke shall feele himselfe as it were in hell when hee bethinketh him of his sinnes and speciallye if God summon him before his seate and make him feele howe gyltie hee is It is not for nought then that I tolde you that Iob confesseth himselfe too bee as it were paste hope yea verely as in respect of himselfe Neuerthelater so it is that hee tasted Gods mercie and fatherlye loue wherevntoo hee alwayes had his recourse That was the thing whereby hee was susteyned and ouercame so greate a temptation And it is for vs also to do the like For after wee haue considered oure sinnes and bee sory for them wee must herken too this sweete and amyable voyce whereby God calleth vs too himselfe for he promiseth not saluation and life too the Angels onely and to such as are able to shew themselues rightuous for if it were so there were not that man i◠the worlde which should not bee shet out from lyfe and saluation But God declareth that he will be fauorable to sinners which are vtterly cast downe in themselues so as they know not where to become Yee see then howe it is not in our selues but out of our selues that we must seke comfort whē we haue sorowed at the sight of our sinnes And when wee feele such troubles as we see nothing but hell open before vs to swallow vs vp then must wee lift vp our eyes aloft too looke vpon the inestimable goodnesse of our God whereby hee is willing to call vs to saluation notwithstanding that wee bee as good as damned alreadie Thus ye see what we haue to note vpon the first place Now wheras Iob sayeth that seeing it is so Hee will take leaue to talke against himselfe or vpon himselfe therin he declareth that he meeneth to bewray the passions wherwith he was turmoyled whiche of themselues were euill and damnable Neuerthelesse Iob intended too lay them foorth to the end men might know that he was oppressed with heauinesse yea euen with such heauinesse as hee saw no remedie but was fayne to make his moane so being a frayle man But the holye Ghost had yet a further foresight For he ment that Iob should bee a Prophet and teacher vnto vs to giue vs warning what oure affections be For it behoueth men to know themselues and to be warned of their infirmities that they may take heede too themselues brydle thēselues for somuche as if they let themselues at liberty they shall keepe neither meane nor measure Lo howe wee ought too applie this lesson too oure instruction Neuerthelesse it behoueth vs to marke well this speeche where Iob sayeth that hee will take libertie to make complayntes agaynste himselfe As if hee shoulde saye I knowe I shall gayne nothing by standing in contention with god Yee see then that the Preface whiche he vseth importeth a very profitable lesson For men are of opinion that they shall discharge themselues well ynoughe if they maye frette and grudge agaynste god And heere yee see wherein the wicked comforte themselues For beholde it wyll seeme too them that they are well eased of theyr burthen when they haue spewed out some blasphemies and vttered theyr impatience and yet for all that it booteth them nothing at all they make theyr cace muche woorse than it was If wee haue any thing that ouerlodeth vs well if wee can caste it too the grounde wee bee vnburthened it is true but If I haue a greate burthen vpon my shoulders or betwixt myne armes and I woulde caste it vpon myne heade and make a greate striuing to doo it that were the nexte waye too breake my necke And what haue I gayned by that Euen so is it with vs when wee will pleade with God it is all one as if wee woulde hoyse vp a burthen vpon our heade and it muste needes fall vpon it for any thing that wee can doo for whiche waye soeuer wee flee it shall lyghte vppon vs VVee see then that men doo nought but destroye themselues when they vomite and spewe vp theyr murmurings and blasphemies after that fashion agaynst god And thus yee perceyue why I sayde that this lesson is greatly for oure profite True it is that God woulde haue vs vse this homelinesse of vnburthening our selues intoo his lappe But the manner of proceeding therein is verye diuerse as it is sayde in the Psalmes and in many other places of the holy scripture the manner is that wee shoulde consider that God will prouide for all and that forasmuch as it is his office too gouerne the world he can well remedie all our needes and will giue vs releefe when we be ouerfore oppressed Lo howe wee may lay all our cares and greefes in Gods lap and he will take charge of them whereby we shall be eased of them yea if wee come to him with prayer and supplication If we haue any heauinesse or greefe that nippeth vs let vs say well Lorde it is in thee to succoure thy faithfull seruants when they pyne in payne I come hither not knowing what shall become of me if thou pitie me not Now therefore when wee shall haue requested God after that sort and he shall haue yeelded vs recorde that he hath not bene deafe to our desires but that we are sure he hath heard them that is a good discharge for God commeth still before vs and receyueth our burthē which we deliuer vnto him But as for those that harden themselues in their pryde and are puffed vp with it and caried away by impaciencie what do they They bend themselues agaynst God as if a man would shoote an arrow at heauen and the same must needes fall backe vppon their owne heade or as if a man shoulde cast vp a stone and the same should light vpon his owne pate also Therfore when we make our complayntes let vs be well aduised that the same be done with all lowlinesse yea and that we rest wholly vppon Gods prouidence grounding our selues vppon the goodnesse and fatherly loue whych he hath shewed vs and going vntoo him with prayer and supplication If we do so then shall we be vnburthened and God will prouide for all But if we thinke to amende our cace by
sentence wherein it is sayde Thou wilt she we thy selfe maruellous against mee But Iob passed measure that is certaine hee sheweth heere that he was tempted of an outrageous passion For hee sayth thou wilt shewe thy selfe maruellous whereby he declareth and confesseth that for his owne parte hee was vtterly dismayde and thought it verie straunge that God should scourge him so But wee must beware that hee be not maruellous to vs after that sort True it is that when we perceiue Gods maruellous and secret dealings we may well be so abashed as to say Alas Lord we see our own weaknesse and rudenesse in that we thinke the workes of thy hands to be strange But what for that Thou shalt enlighten vs by little and little vntill wee bee come into thy Sanctuarie VVe haue one foote there alreadie truly we are but at the curtins we see thee but aloofe but the time will come that thou shalt giue vs a more familiar knowledge And therfore let it not greeue vs that God should haue his secretes in such wise which surmount our capacitie But yet doth this amaze vs for a man may alledge and howe so doth not all our welfare and happinesse consist in the knowing of God and of his will Yes verely so farre foorth as is expedient for vs But let vs marke that God hath giuen vs a way to know him which is conuenient and fit for vs He could well giue vs the full and perfect light at this day but he seeth it is not for our profite and therefore he giueth vs but a certaine portion and he applyeth himselfe vnto vs And therefore let it not greeue vs to haue this knowledge of God as yet by measure as it is giuen vs in the scripture and to waite till he haue bereft vs of this mortall body and specially till he haue wholly reformed our myndes that they maye bee no more so wrapped in these worldlinesse and earthlinesse and specially in the sinfulnesse that procedeth of the sinne of Adam And by and by for a finall concluzion Iob declareth wherein God shewed himselfe maruellous againste him that is to wit In â—â—at he will â–ª renue his stripes and fall to chaunging True it is that the Hebrew word whiche is put for Stripes woundes or plagues signifieth as muche as Records witnesses or witnessings not without cause For the plagues which God sendeth vpon men are as it were witnesses brought forth against them and proofes that God maketh too bring things to knowledge But in this place Iob speaketh of Stripes woundes or plagues whereby he meeneth the chastizements that God had layd vpon him Therefore he saith they were renued in so much that he had newe chastizements layde vpon him This is a thing wel worthy to be noted For although we find Gods working to be straunge to our vnderstanding yet notwithstanding there is nothing that hindreth vs more from the knowledge of Gods rightuousnesse than this temptation doth That I say is the thing wherein men find themselues most hindred True it is that as oft as any man alledgeth any piece of scripture to vs which is not to oure lyking the same greeueth vs and by and by we fall to arguing against god But specially weshewe our stubbornesse when we be smitten and beaten by the hand of God and we can not be brought to confesse that God is rightuous in all his chastizements Behold say I a thing whervnto we can not be made to agree And so yee see why Iob hauing spoken of Gods wonderfull working addeth Thou doublest thy plagues against mee But for as muche as this matter can not bee discoursed at length to daye let vs marke that there is nothing else for vs to doe but to flee vnto God praying him to giue vs such a tast of his word as we may quietly receiue whatsoeuer is conteyned in the same and yet that whensoeuer it shall please him to vse rigour towardes vs he will so moderate his roddes that although he make vs feele the smart of them yet we may not cease to haue recourse vnto him as to our father to the ende he may alwayes receiue vs as his children And nowe let vs kneele downe before the face of our good God with acknowledgement of our sinnes praying him to make vs knowe them in such wise as wee may not anye more bee blinded with hypocrisie or with pryde or with the fonde follies whereof oure heades are full but that being vtterly ashamed we may always haue recourse to the remedie that is giuen vs which is too embrace the redemption that is purchased vs by the death and passion of our Lorde Iesus Christ and that we knowing the same to bee the onely meane whereby wee may bee reconciled vnto God may come to it with assured trust that hee will heare vs And therewithall that it maye please him so to ayde vs with his holie spirite as he may make vs to walke in the feare and obedience of him vntill he shall haue restored vs fully and that there remayne no more sinne and corruption in vs That it may please him to graunt this grace not onely to vs but also too all people and nations of the earth bringing backe all poore ignorant soules from the miserable bondage of error c. The â–ª xlj Sermon which is the fourth vpon the tenth Chapter 18 VVhy haste thou broughte mee out of the vvombe O that I had dyed before any eye had seene mee 19 That I had bin as if I had neuer bin and that I had bene caryed from the vvombe to the gâ—raue 20 Shal not the portion of my dayes come sone to an end Let him vvithdravve himselfe quickly that I may take my breath agayne 21 Before I go into the countrie of darknesse and into the shadovve of death â–ª from vvhence there is no returning agayne 22 Intoo the darke countrie vvhere there is nothing but darknesse euen thicke darknesse vvhere there is nothing but disorder and vvhen it shoulde shine there is but darkenesse WE must call to mynde what was spoken yesterdaye concerning Gods chaunging of his plagues that is too witte that when God scourgeth men hee hath diuers meanes to doe it and when hee hathe vsed one kind of correction hee hath another alwayes in store Therefore let vs not thinke we be scaped his hand when hee hath deliuered vs from some one trouble but let vs prepare our selues till it please him to shew vs mercie For beholde the only meane to set vs at rest is to stand in Gods fauour Otherwise hee will make vs feele that which is contayned in the song of Moyses namely that he hath diuers sorts of chastizementes in his cofers and storehouses But in the meane whyle wee see that Iob beeing sore pressed desireth God to put him to death out of hande VVee haue seene the same sentence heeretofore And heere hee confirmeth his matter therewith as if hee shoulde say it is not without cause that I wishe
his iudgement it may not bee to handle vs rigorously and according as we haue deserued but that it may please him too make vs feele the fauour which hee vseth customably towards his and that wee may always come backe too thys poynt namely that although wee must be fayne to walke in this world as it were in the middes of darknesse and of the shadow of death yet wee may not be afraid seeing we haue Iesus Christ before our eyes who is the true daysunne of rightuousnesse and that the same may cause vs labour toward the heritage of heauen wherevnto God calleth vs to make vs partakers of his his glorious immortalitie Nowe therefore let vs fall downe before the Maiestie of our good God with acknowledgement of oure faultes praying hym to make vs perceyue them in suche wyse as wee maye thereby bee prouoked too sighe and grone continually beseeching him of pardon and that wee maye not bee so astonyed at his iudgementes as too faynte at them but that beeyng condemned by them as wee bee woorthy of ryght too bee condemned and beeyng ashamed in our selues wee may returne too our good God that hee may make vs too taste of hys inestimable loue which he vseth towardes vs by shewing himselfe to be our sauiour in the persone of oure Lorde Iesus Christ his sonne so as we may be stablished in the hope which he giueth vs of our saluation and grow in it more and more vntill such time as hauing incountred against all the assaults that we haue to indure heere bylow we may come to the euerlasting rest which is prepared for vs in heauen That it may please him c. The .xlij. Sermon which is the first vpon the .xj. Chapter ANd Zophar the Naamathite ansvvered and sayd 2 Should not men ansvver a man of much talke or shall a babbling person preuayle 3 Verely thy vvordes shall make men holde their peace and vvhen thou hast mocked no man shall do thee shame 4 Thou hast sayd my dealing is rightfull and I am cleane in thy presence 5 But I vvould that God vvould speake to thee and that he vvould open his lippes agaynst thee 6 That hee vvoulde discouer vntoo thee the secretes of vvisdome for his iudgement is double rightfull and God hath forgotten thee for thine vnrightuousnesse sake THat wee may the better profite oureselues by this doctrine wee must call to mind what hath bin saide heeretofore namely that the matters which are set downe heere are true in themselues notwithstanding that they be misseapplied to the person of Iob. Thus see ye an instruction that is good and profitable for vs so bee it that we haue wisedome and discretion to know howe to vse it aright And in effect we be done heere to vnderstande that whensoeuer we debate after what maner man may stande before God wee must not alledge our owne prittle prattle nor thinke too preuayle by vayne rhetorike but we must be beaten downe and dismayde by considering the Maiestie of god To bring this to passe let vs assure our selues that it is not possible for vs to serch out that wisedome which wee cannot comprehende but that all the worlde must humble it selfe vnder it Thus then ye see in effect what is shewed vs heere And had this doctrine beene well hilde and practized we should not at thys day haue suche disputings as reigne in this worlde in what wise men may be iustifyed and saued before god VVhy so For they that stablish any deseruings too purchace fauour in Gods sight and to make them beleeue that they may saue themselues by their owne power know not the Maiestie that is spoken of heere but brabble about fonde trifles For if the cace stood vpon dealing with men there would not be so much boldnesse as we see vsed in debating what the meane is whereby wee might stand before god To be shorte men haue bin so besotted as they wist not what iustice or iudgement or any thing else is when it came to debating after what maner God loueth vs and is mercifull towards vs and after what sort we might present our selues before his Maiestie too find fauour at hys hande And therefore so much the more standeth it vs in hande too marke well this doctrine when it is sayde Shoulde not men answere a man of muche talke or shall a babbler preuayle Heere wee see howe mens talkatiuenesse is dashed yea though they like well of themselues and haue store of their vaine and fonde Rhetorike For beholde what beguileth them namely that they can iustifie themselues before men and beare the countenance of Angelles whereas there is nothing but want and filthinesse in thē True it is that they may haue some apparant reasons that men shall like well of for in very deede according to mans reason when it is demaunded what rightuousnesse is it will bee answered that a man must liue vnblameably he must discharge his duetie hee must do euery man right Ye see then what rightuousnesse is If it be said that a man is rightuous before God though he be a wretched sinner and that his sinnes are forgyuen him behold that is a strange thing and such as cānot sinke in mans fleshly vnderstanding How so To say that I am accepted for rightuous and yet that the same rightuousnesse is all the whyle out of me that I muste bee fayne too borrow it of another and that although God know me to be a wretched and damned creature yet notwithstanding he will saue me To what purpose is it Therefore when the Sophisters and Hypocrites stablish mens merites and beare them in hand that we be able to winne Paradise by oure owne power it hath somewhat a fayre coloure and is easily receyued by the most part of the world And here ye see what causeth them to harden and rankle so muche the more For to theyr seeming in asmuche as men take their sayings in woorth and accept them for good God also ought to holde himselfe contented with them But wee shall not further our cace thereby and although that for a tyme God suffer vs too tell many a fayre tale insomuche that it seemeth that wee haue ouercome all yet in the ende all must be fayne to come downe againe For when God appeareth in his seate then must all these disputings bee fayne too ceasse wherein men foade and vaunte themselues somuche nowe adayes VVhat muste wee then doo VVhen wee debate after what sorte men maye stande before God wee muste not alledge lykely reasons and suche as the worlde receyueth but euery of vs must enter intoo himselfe and intoo hys owne conscience That is the poynt whereat wee must beginne This will bee yet better vnderstoode if we lay foorth the matters in some familiar order I haue tolde you alreadye that when men come too debating in what wise we become rightuous by and by according to mans reason it will be sayd that we must lyue ryghtuously True it is that to speake
for so men are wont to do with wilde beasts Let vs know then that if god deale rigorously with vs it is for that we haue rebelled against him thervpon let vs examine our liues and enquire whether wee haue not offended him And moreouer wheÌ„ such feare coÌ„meth vpoÌ„ vs that we be astonied therwith â–ª bicause we haue not walked quietly in the obedieÌ„ce of our god For vnto theÌ„ that are at peace with him he promiseth that he will keep them although they were beseeged of their enimies and that although they were in the midds of many daÌ„gers yet shal they be alwaies in safetie and sleepe quietly and rest vnder his shadow Therfore if we be astonied with feare let vs vnderstaÌ„d that God punisheth vs bicause we haue not simply walked vnder his obedience To be short euen as peace is a singular gift of God so troubles that come vpon vs are curses sent froÌ„ him I said that peace is a singular gift of God how is that wheÌ„ we shal haue called vpon God with a true assuraÌ„ce that he will heare vs and that he requireth nothing else but that wee should come vnto him it is an inestimable benefite and such a treasure as can neuer be sufficiently valued neither can we obtain the same but by the meanes of faith when we know that God is our father in our sauiour Iesus Christ Now this is not vnderstanded onely of the eternall saluation of our soules but also for that in this world we haue the priuiledge to run vnto God and to coÌ„mend our liues into his hands and to seeke him in all our needes and necessities VVhen we shall haue gotten this peace that wee can stay our selues vpon the prouidence of God and cast all our carcks cares vpon him it is a singular benefite that god hath bestowed vpon vs Contrariwise when we are troubled it is said it is an extreme curse And why Is not the state condition of man most miserable when he is in such feare and astonishmeÌ„t as he seeth nothing but dauÌ„gers on euery side of him and yet caÌ„not come vnto God for to find rest and assurance in him when man is in such feare is he not already as it were in hell Yes surely And therefore let vs assure ourselues that although all things come to passe as we would wish yet if we haue not peace it is nothing Howbeit let vs note also that wee must not seeke our peace in this world as the wicked do â–ª for so loÌ„g as they are not troubled nor molested they perswade maruellous things to themselues they triumph therevpon do all things to spite God withall VVee must not haue a peace that proceedeth of retchlesnesse and blockishnesse And why For they which so triuÌ„ph in this worlde haue neuer any peace but while they forget God â–ª and that is a cursed peace It were better for vs to be in trouble that we might come vnto our God seeke meanes to be reconciled vnto him than to be so past feeling Let vs note then that our peace may not be only while we liue at ease But it must bee grounded in God haue respect vnto him In the meane season let vs knowe that when wee are in trouble it is God that visiteth vs for our sinnes yea and also by this meanes he calleth vs vnto him to the end we should seeke such peace as he hath promised vs froÌ„ him In deede Eliphas sheweth that the troubles whereof hee speaketh and the feare wherwith Iob as he thought was seized were only for that he could not trust in the goodnesse fauour of god And this is a very profitable thing and worthy to be noted For it may happen that euen the faithful shal be in great troubles anguishes as they are not altogither without feeling and yet God ceasseth not to giue them light VVhen they see theÌ„selues in this cace as it were in deepe dungeoÌ„s yet haue they alwaies some light from God they feele his goodnesse and when they haue receiued some comfort he leadeth them stil forth so as they be staied vpon his promise which is infallible To be briefe what assault soeuer they haue they alwaies lift vp their heads looking for their saluation froÌ„ him It is as when a man is ready to be drowned and God reache him his hand Behold he is as though he were restored to life againe looketh vp to Heauen But when wee haue no light and darknesse coÌ„passeth vs on euery side so that we can perceiue no goodnesse from God nor that he is minded to shew vs any fauour then are we in a wofull cace Therefore if wee will be assured in all these spirituall battels which we must abide in this world which are so many feares troubles as God sendeth to trie our coÌ„stancie and stedfastnesse Let vs determine with our selues to set our eyes vpon this light that he sheweth vs that is to say vpon the promises that he maketh vs which are conteyned in his word And if we herken diligently vnto them to stay and repose our selues wholly vpon them Let vs not doubt but he will giue vs such quiet and rest as wee may say Lord I will not be afeard of any euill although I should walke in the shadow of death so that I bee vnder the shadow of thy wings and in thy protection Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes desiring him to giue vs suche knowledge of them as it may not onely cause vs to confesse them but also to hate them and too bee displeased with oure selues for them and too seeke meanes too bee absolued of God from them beseeching him also that he will so guide vs by his holy spirite as we being wholly in his subiection and obedience may seeke nothing else but to yeeld ourselues obedieÌ„t vnto his will. And for as much as he commaundeth vs to liue togither in this world as brethren let vs continue in this brotherly vnitie which he hath consecrated among vs and let euery man imploy himselfe to help his neighbours to the end that wee may vnfeynedly call vpon him as oure father and that hee may acknowledge and auouche vs for his children as he hath giuen vs the testimonie of this adoption in our harts by his holy spirite and by the grace that he hath shewed vs in our sauiour Iesus Christ That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. The .lxxxv. Sermon which is the third vpon the .xxij. Chapter 12 Is not God on high in the heauen and behold the heigth of the starres hovv high they are 13 And yet thou â—aist hovv should God knovv can he iudge through the Cloudes 14 Do not the clouds hide him that he caÌ„ see nothing he vvalketh in the circle of the heauen 15 Hast not thou marked the old
reiected except he shew them vnto vs as he did them of Sodome and Gomorrha and those that were destroyed by the floud Here wee haue a certaine testimonie of the extreme vengeance of God for there was no place of repentance left for those wretched persons bycause they made themselues vnworthie of mercie Of these thē other such like we may reioyce But when God shal chastise our neighbours and wee knowe not yet whether he wil haue pitie on them we must haue cōpassion on their miseries and be so moued with the iudgements of God as we may conceyue hope that he will send some release to them that are so afflicted Too bee shorte thus muste wee put this texte in practise True it is that this doctrine thus briefly touched might bee darke but if euery man note well that whiche I haue touched he may afterwarde more at large thinke on it and so the things that are thus briefly touched may neuerthelesse content vs First of all I haue sayd that wee must vse such gentlenesse towards all our neighbours as to wish their health and to be sorie for their euils as S. Paule teacheth vs that the rule of charity requireth Lamēt sayth he with them that suffer And we see that the children of God haue alwayes had this affectiō and zeale Yet if we see that God punisheth sinnes we may also reioyce at it yea and for as much as God therein declareth sheweth himselfe vnto vs our sayth must bee the more and more ratified and confirmed in him when we see that he hath a care ouer mankind and that all things are guyded by him Now it followeth that our substance is not consumed True it is that worde for worde it is if our substance bee not consumed or bidden For the Hebrue worde signifieth two things properly it signifieth too hide but bycause when a thing is hid it is no more seene it semeth that it is quite gone by the likenesse that is betweene them it signifieth somtimes to cut off and to bring to nothing Furthermore it seemeth that he ought to haue sayde was not their substance destroyed referring the same to the wicked And in deede the place was so translated by the Greekes But if wee beholde it narrowly it seemeth that the natiue sense is this yet our substance was not bidden And let vs note that it is a maner of speach muche vsed among the Hebrues whiche importeth a greater affirmation as if it were sayd yea it is certaine that our substance is hid Also the worde Substance importeth our state our being that which wee haue in hande and the way to preserue vs or restore vs I ouerpasse the expositions that they giue vpon this place whiche doo not agree with it let vs simply hold that which Eliphas meneth to say He maketh here comparison of the rightuous with the wicked and of the faythfull with the despisers of god As concerning the faythfull sayeth he of a truth our substance is hidden Now when hee vseth this worde by de hee meaneth not that their substance is perished or lost but contrariwise that it is layd vp in safetie as a treasure How commeth it to passe that in the midst of so many dangers as wee are in yet we remayne vpright and are vpholden if wee were not as it were vnder the wings of God To be short if we were not as it were in secrete layd vp as a treasure it is certain that our life euery minute of an houre should be takē frō vs one way or other So thē we haue here a very good doctrine whē it shal be thus vnderstāded according to the sense of the texte For thus shall the righteous say Our substāce and state that is to say the power to mayntaine vs preserue vs is all of it hidden But as for that which is left vnto the wicked it is deuoured by the fyre That is to say God leaueth them nothing at al in somuch that they must needes be destroyed with all their wealth It is true that during this mortal life it may seeme that we are fwallowed vp quite ouerwhelmed that we are in great distresse and to be short that we haue nother strēgth nor substāce But so much the more must we practise this doctrine apply it to his right vse by following that which S. Paule teacheth vs namely that we are dead our life is hidden S. Paule shewing what is the state and cōdition of the faithfull whyles they are in this world sayeth that their life is hiddē as if it were not at all But it is hiddē in a good storehouse for sayeth he it is hiddē in God with our Sauiour Iesus Christ The life of Iesus Christ being in heauē in that glorious bodie in the which he was raysed vp is not made manifest vnto vs for if we loke wher Iesus Christ or his kingdome is we shall not perceiue by our naturall wit what is become of him Neuerthelesse seing our life is hiddē in heauē with Iesus Christ we may bee well assured of it So then wee note in the first place that God minding to proue our faith hope will suffer vs to bee cōpassed about with many dangers and our life to hang as it were vpō a threede and the windes to carie away our substance euery way To be shorte in steade of hauing one drop of life hee wil suffer vs to haue a thousand deaths before our eyes so as we shall thinke that we should perish a thousand wayes But let vs not feare for all that seing that God kepeth vs vnder his shadow For so long as we haue that place to retire vnto we shal be in good safetie Thus then must wee practise this doctrine And afterward when we cast our eyes vpō the wicked behold their destruction let vs be so muche the more assured of Gods goodnesse take an occasiō so much the more to magnifie him saying O Lorde what a priuilege is this that thou hast giuen vs seing that our life is in thy hand and that thou art become the keeper therof yet wherein do we differ from them whom we see to be cōsumed we see them come to destructiō we see that that which is left vnto them is cleane wasted Lord wherin do we differ from them In nothing truly sauing that of thy meere mercie it hath pleased thee to choose vs vnto thy self as thine inheritance that thou mainteynest vs and giuest vs grace too walke in thy obedience and that thou doest continue such benefits in vs as thou hast begōne and guydest vs in the way of saluation Frō whence Lorde cōmeth all our wealth And yet we see what a priuiledge thou giuest vs as though wee were exempted frō all the miseries of this frayle life asthough wee were no more to be counted amongst men Now Lord seing that thou doest this honour and bestowest this benefite vpon vs must we not needes magnifie such
must looke further than to the present and visible things Then what sayth Iob heere Beholde sayth hee howe menne condemne themselues when they sinne and yet they be not condemned by God too the sight of the worlde that is to say God executeth not his vengeance vpon them at the first dash but letteth them alone in quiet Men therefore are compelled to accuse themselues and as it were to make their owne indytement they condemne themselues and God spareth them And what is ment by that but that God reserueth a greater iudgement to himselfe and that in the meane while hee suffereth things too bee partly out of order too the intent wee shoulde drawe to him aloft and vnderstand that this is the tyme wherin we must be exercised with many battels temptations thys is the tyme of trouble and there is no other thing to lift vs vp withall but the reposing our trust in Gods worde so as wee walke not after our owne fancie nor rest vpon the things that can bee seene as nowe for that were the next way to make vs swarue aside from all ryght and reason This is it in effect whereat Iob ameth Therefore let vs marke well howe it is sayd that such as seeke the darknesse of the night to work naughtinesse in are sorie when they see the day appeere and it is to them as the shadowe of death True it is that somtimes men become so shamelesse as they sticke not to doe euill at high noone dayes and as it is saide in the Prophet they resemble harlottes which vncouer their legges and haue neyther shame nor discretion to discerne good or euill They are no more sorie as sayth Sainct Paule and as Salomon speaketh wheÌ„ they be once come to the bottome which is to despize God and all honestie they become brute beasts and discerne no more betweene good and euill but yet doth God leaue them some tracks whereby they bee forced to condemne their owne sinnes spite of their teeth If wee had neyther Scripture nor lawe nor pollicie nor anye thing else let vs but only looke vpon that which is sayd heere namely that when menne purpose vpon any euill they will finde some meanes to hide themselues and we can not but conclude that euill is euill and that the same is to be condemned VVhat maketh a man to shunne the sight of the worlde when hee would take his pleasure in whoredome in robberie in drunkennesse in wantonnesse and in such other like things He could find in his heart to glorie in his wickednesse and to make a vertne of it and yet neuerthelesse hee hydeth himselfe VVhat is it that constreyneth him to do so If it be sayd that there is but some one man that doth so and no man else will consent with him in his euill behold the whole worlde is full of vngraciousnesse It is to be seene that verie ofte men make compactes togither and suche as be giuen too some vice desire nothing so much as to haue other men doe as they themselues doe and yet notwithstanding as well the one as the other hyde themselues when they go about their naughtinesse and they would faine that their lewdnesse might neuer be knowne Hereby then the wicked do shewe that there is a certaine lawe euen in nature which can not be abolished yea and a discerning between good and euill And for as much as we see this we must of force conclude that God is the iudge For who is hee that hath printed such feeling in mens harts as to be ashamed and sorie for their sinnes It commes not of their owne good will and yet they shunne the light of the Sunne whereas they ought rather to shunne the light of Gods iudgement VVe see how men besotte themselues wilfully and would faine rock their consciences asleepe that they might haue no more feeling to think vpon god But when they haue all doone they muste spite of their teeth enter into themselues and bee hilde fast with this brydle to say in their consciences I haue sinned and wote not how to excuse my fault Then sith we see it must we not conclude that God iudgeth the worlde For that commeth of him men should neuer haue any consideration of them selues to bee wounded of their sinnes and to bee sorie for them excepte God constrayned them by force Nowe if God inforce mens consciences after that sort and seare them with a searing yron making them to haue as it were a burning fire within them thinke wee that hee must not one day call men before him and take a reckening of all things and lay open his registers as it is sayd in Daniell and discouer the things that as now lie buried in darknesse as S. Paule sayth to the Corinthians â–ª So then if there were no more but the shame that the wicked haue the same alone were a sufficient and infallible proof of Gods iudgement in so much that we must be faine to come to that which S. Iohn sayth namely that God is greater than our own consciences VVhen S. Iohn hath sayde that if euery man enter into his owne conscience hee needeth none other witnesse nor aduersarie too accuse him for he himselfe shall finde his owne misdeed and bee sufficiently conuinced of it there My freendes sayth he if we perceyue our owne sinnes yea euen whether wee will or no what shall God do Thinke we that hee is blinde when wee our selues are so cleeresighted Hath not he much more power than our consciences can haue So then if a man condemne himself for one sinne he must conclude that he is damnable before God for an hundred If he finde himselfe astonished and afrayde at his euill doing howe shall hee bee able to beare out Gods horrible vengeance which is prepared for vs if wee continue wilfully in our sinnes Behold heere a lesson which of all other is most necessarie and least put in vre For as I haue sayde alreadie if men had but one sparke of reason in them though there were no more but this remorse and shame that they haue of their sinnes yet should they bee conuicted that they could not scape the hande of god And surely as ofte as wee see a man wilfully giuen to doe euill or feele our own sinnes it is all one as if God summoned vs to his iudgement and constreyned vs to think vpon it And this is not done once a yere but we haue infinit examinations euerie day insomuch that we haue no soner offéded in any thing but by and by the said re moâ—se by and by the sayd sting pricketh vs which is as much as if God should sende a pursiuant to vs to say yee must appeare before the Lord he is your iudge VVee see a number of suche as haue doone amisse which labour to couer their sinnes and are verie cunning in it And why is that but bycause they know their sinne is damnable Behold God warneth vs and yet who is he that
whiche appeareth not presently VVherefore let vs learne which is a thing as needefull as may be to bee throughly perswaded that although the godly be afflicted yet ceasse they not to be happie inasmuch as they haue recourse to God and bow downe their neckes to the bearing of the yoke that is laid vpon them and are sure that though God trie their obedientnesse yet he ceasseth not to loue them VVhen wee be once perswaded of this wee haue profited greatly for the whole time of our life And in good sooth let vs looke vpon the infirmitie that is in vs For as soone as we haue any temptation we be so abashed and dismayd as there is no comforting of vs If wee see the wicked prosper and that God beareth with them more than wee woulde hee should there is nothing with vs but grating of our teeth and it seemeth to vs that there is no more hope for vs but that we bee vtterly deceyued in calling vpon God and in seruing him Againe if our state be not such as our fleshe woulde wish it our courage quayleth yea and we fall too fretting and chafing agaynst God and finally wee bee so combered as wee cannot assure our selues that it is for our behoofe to resort vntoo God in the middes of all our miseries nor asswage our sorrowes in that we knowe that he will alwayes be our sauiour and father VVherefore let vs fight against our infirmitie that we may be fully resolued thereof Also on the contrary when we see the prosperitie of the wicked let vs not faint for it but let vs alwayes plucke vp a good hart assuring our selues that God doth but fat them as an Oxe or a Hog For when a man intendeth to kill an oxe he will fat him and hee will bestowe more cost vpon him when he prepareth him to bee drawne to the slaughterhouse than when he purposeth to labour him in the plough The like will he do with a hog Our Lorde then handleth wicked men in this worlde as Oxen or Swine he fatteth and pampereth them till they burst againe But it is to their destruction and forasmuch as they abuse his goodnesse pacience they do but heape vp the store of wrath whereof S. Paule speaketh by defiling all the benefites which they receyue at Gods hande during the time that he is so bountifull to them Then seeing that this doctrine is so profitable vntoo vs and that on the other side it is very hard to be comprehended let vs not thinke straunge of the often repeating of it For wee haue neede to record this lesson oft bycause wee vnderstand it not at the first sight Yea and we haue profited very well if of all our life long we haue but begon well to conceyue it and we forget it againe by and by though it bee dayly rehearsed vnto vs But nowe let vs come to Iobs wordes VVhat is the hope of the Hypocrite when he shal haue heaped vp and God shall take away his soule By these wordes Iob signifieth that wee must not inclose mans happinesse within his present life Howe then may wee say that men are happie or vnhappie we must not haue our eyes fastened vpon this world for that is a verie narrow bounds but we must go to death for that is the poynt where our Lord sheweth vs that it is to no purpose for vs to haue liued heere in ease to haue ho orded vp much goodes too haue beene in honour and credite to haue crammed our selues with quietnesse and to bee short to haue had all our wishes heere God I say sheweth in death that al this geere was but as a flightfull and vanishing shadowe And therefore if we will iudge rightly of mens states whether they be happie or vnhappie let vs not looke onely too their liuing here or how they be dealt withall for a twentie thirtie or fiftie yeares but let vs consider that when men passe hence God calleth them to him according as it is sayde in the ninetith Psalme that God causeth them to make but one turne as though they ranne in a ring and then come home too me yee sonnes of menne sayeth hee Marke what we haue to conceyue in the first place to the end we bee not ouertaken with a false opinion as all they bee whiche thinke no further than vpon this present lyfe For they are rauished incontinentlie as soone as they see one that is riche and they say he hath so much goods he hath so much of fayre landes there is nothing but triumphing with him hee is well housed hee hath mony in his purse agayne such a one is of greate credite well freended greatly allyed another is counted very wise so as euery man stoupeth to him Lo how our eyes shall be dazeled or rather seeled vp so as we shall discerne no more when wee thinke no further but vpon this worlde And therefore let vs beare in minde what is sayde here namely that God sheweth by death that it is to no purpose too haue liued at ease in this world and that the state of men is not to bee esteemed thereby for that were to fonde a iudgement And Iob sayeth expresly that although a wicked man haue heaped vp neuer so muche that is too say put the cace that in this life a man had all that euer were possible to be wished yet must we not thinke him to be in the better cace therfore And why For what shall become of him sayeth Iob when God shall plucke away his soule The woorde plucke sheweth that the deathe of the wicked is alwayes forcible Yea truely although they be as good as rotten in this worlde so as God suffer them to liue till very age cōsume them and they do but droupe halfe a score yeeres before they die although they die exceeding old and full of yeeres yet are they plucked awaye VVhat is the reason Firste bycause they can not yeeld themselues to Gods will and secōdly bicause they neuer knew to what ende they were put into this world that is to wit to the ende that they should be called away againe vntoo God and muche lesse are they sure of the heauenly life euerlasting heritage that is prepared for vs Thus doo all wicked men want three things whiche are that they haue not the skill to obey God to suffer themselues to bee gouerned by him they knowe not the end of their creation that is to wit that they were put into this wold vpon condition that they shoulde but onely passe through it and finally they wote not what the heauenly life is nor that it is the place where we muste haue our reste And forasmuche as the wicked haue not comprehended these three things it is no maruell thoughe they be plucked out of the worlde and that God is fayne to hale them hēce by force so as they go not to him with a willing minde Contrariwise the faythfull beeing contented to haue lyued in his
good God with acknowledgement of our sinnes praying him to make vs feele them more and more that wee may bee sorie for them in such wise as we may desire nothing but to bee gouerned by his holie spirite and therewithall let vs beseech him humblie too vouchsafe to vse his infinite mercie towards vs in releasing the offences whereby we be bound before his iudgement and that we may so passe through the world as we may not be wedded to worldly things but stablished in fayth and hope vntill our Lorde haue called vs into his Kingdome where we shall fully see the things of which we know but a small portion as now and that in the meane while wee may bee strengthened against all the stumbling blockes of the worlde and neuer ceasse to giue glorie to oure God notwithstanding that ourfleshly reason comprehend not the huge depthes that are in his workes That it maye please him to graunt this grace not only to vs c. The Cj. Sermon which is the fift vpon the .xxvij. Chapter and the first vpon the .xxviij. Chapter 19 VVhen the rich man sleepeth hee shall not gather ought hee shall open his eyes and nothing shall be seene 20 Troubles shall come vpon him as vvater and a tempest shall carie him avvay by night 21 The East vvinde shall beare him avvay and hee shall be gone and it shall hurle out his place like avvhirle vvind 22 He shall rush in vpon him and not spare him he shall flee from his hande 23 Men shall clappe their handes togither against him and hisse at him out of their place The .xxviij. Chapter SIluer hath his spring and golde hath a place to grovve in 2 Iron is taken out of the earth and Brasse is molten out of the stone 3 God hath set an ende vnto darknesse and vnto all things that tende vnto end the bounds of darknesse and the shadovve of death 4 He ouerflovveth the riuer against the inhabiter the vvaters are forgotten of the foote and vvhen they haue risen aboue a man they sinke againe 5 Out of one selfe same earth commeth breade and vnder it there is a chaunge as it vvere fire 6 There is a place vvhere of the stones are Saphyres and the moulde is golde 7 No birde hath knovvne the vvay of it neither hath the eye of the kyte seene it 8 The Lions vvhelpes haue not vvalked there neyther hath the Lion passed by it 9 He layeth his hand vpon the rocke and turneth vp the mountaynes by the rootes ACcording to yesterdayes talke it is said heere that the riche man shall open his eyes and finde nothing VVhereby it is ment that the rich men shall be safe for a time and thinke that they shall neuer want any thing But in the end all shall bee hidden from them and there shall bee no more hope for them they shall awake and seeke succoure but not fynde it The summe is that although riche men sleepe in their wealth for a time bycause they thinke they shall neuer wante and haue their eyes blynded with ouerweening yet notwithstanding God doth afterwarde inforce them to seeke helpe without fynding it and then they perceyue that their trusting their riches was in vayne and so they are confounded This iudgement of God is dayly seene and therefore wee bee warned that althoughe God giue vs all that wee can wishe so as wee thinke wee shall neuer want wee must not fall asleepe in it knowing that our life is subiect to so many chaunges as you woulde wonder to see it Therefore let vs watch in calling vpon God let vs watch that wee rest not vpon the things that we haue in our owne handes let vs watch to knowe that we haue neede to be succored many ways and by that meane let vs learne to returne vnto God and to settle and ground our selues vpon his only prouidence and goodnesse This is the warning which wee ought to gather of this sentence But this is not seene alwayes Therefore as I sayde let vs learne not to make a general rule of it and although the rich men ouerflow in welth and haue a great trayne about them and euery man laboreth to doe them seruice And finally that they want nothing let vs not thinke that God hath giuen ouer his office but that hee reserueth too him selfe the iudgemente which he executeth vpon some to the ende wee shoulde not thinke but that hee is able too accomplishe it in this worlde if it pleased him Other men take this sentence somewhat otherwise that is to wit they referre this saying bee shall open his eyes or looke about not to the rich men but to all men And so the meening should be that men shall looke about them where those folke are become that liued in wealth and bare so great port in the worlde and not see them any more according as it is sayde in the seuen and thirtie Psalme I sawe him perking vp as a hie Ceder in Mount Lybanus and hee touched the clowdes with his heade But anon after I came backe by him and founde his place no more Yee see then howe God maketh the wicked to vanishe away in such wise that the remembrance of them is wyped out of the world and this sense will agree well to this text Furthermore there are othersome which vnderstande not this sentence neither of death nor of buriall as was expounded yesterday but as though it were sayde that when the wicked man layeth him downe to rest he shall finde none Yet notwithstanding the easiest interpretation is to saye that the wicked shall not scape but that God will shewe his iustice vpon them and as I haue sayde this commeth to passe howebeit not alwayes So then we must not euer seeke the execution of Gods iustice in this worlde for that were an euill principle and it would trouble vs as I haue declared afore if we saw not these things with our eyes which wee haue imagined vpon Then let vs vnderstande that our Lorde delayeth his iudgementes when hee thinketh good and maketh them not manifest to the world Nowe it is consequently sayde that fearefulnesse shall ouertake the wicked man as a rage of water He speaketh here of waters but hee meeneth that it is as a sodaine storme when a tēpest or a whirle winde commeth by night As this iudgement of God is cōmon so it is also notable that is to wit that God sendeth suche fearefulnesse vpon the wicked as they know not where to become and that the same cōmeth as a storme and as a tempest in the night whiche a man foresawe not ne yet tooke heede of This is spoken purposely bycause the wicked doe beare them selues in hande that God ought to let them alone in rest and yet notwithstanding though they be not troubled they can not be throughly in quiet bicause they haue an euill conscience but yet they behight them selues wonders And as it is sayde in the Prophets specially in Esay they make a
sacrifice which hee hath offered wee bee taken and reputed for rightuous bycause the sayde sacrifice had the power to put away all faults and offences Lo what it behoueth vs too marke in this place Therefore when so euer we reade the holie scripture or come too a sermon when any promis of Gods goodnesse is set afore vs let vs assure our selues that then God warranteth his loue towards vs to the end we should be deliuered from death wherein we were plunged And although wee heare but a mortal man and that his voice be but a sound which disperseth and vanisheth in the ayre yet must we beleue that God will worke in such wise by his power that the sayde doctrine shall bee sufficient too deliuer vs from the damnation wherin we are and from the bondage of sinne so as we shall passe out of the bonds of Satan and bee set cleere before God and this saying namely what so euer you lose in earth shal be losed also in heauen cannot faile vs And so wee see of what importaunce this worde is where it is sayde deliuer the sinner or set the sinner free For when God giueth expresse charge to such as speake vnto vs to drawe vs out of the gulfe of death that wee myght enter intoo Paradise it is all one as if his voyce sounded from heauen And in verie deed Saint Iames speaking of priuate persons sayth that he which warneth his brother shal saue a soule that was lost If this take place in al those that bring men into the good waye when they were out of it what shall it doe seeing wee haue the speciall zeale which oure Lorde Iesus Christ hath giuen to his word at suche time as the same is preached to vs by the sheepeherds of his Church that is to wit that their office is to release and forgiue sinnes as I haue alledged already out of Saincte Iohn and to bynde and vnbynde as I haue alledged out of Sainct Mathew To be short we see what the power of the Gospel is when we receyue the promises of it by faith namely that it is as much as if god shuld reache vs his hande from heauen too pull vs out of the dungeons of death And herewithall let vs marke for the third point that this is not done but by Gods ordinance and it serueth for a difference betweene the Gospell and the blasphemies of the Pope For the Pope vpholdeth that he and his Chaplens haue the keyes of the kingdom of heauen and the office of forgiuing But what commission can they shewe for it For they tye the forgiuenesse of sinnes to shrifte And where did God euer tell men that it behoueth men to shriue them of all their secretes in the eare of a mortall man too obteyne mercie God declareth that if the sinner sighe for his sinnes hee will be mercifull to him But beholde a mortall creature presumeth to make a lawe and to shet men out of Paradyse if they obserue it not Is not that a notoriouse vsurping of Gods power Besides this the Pope hathe his Bulle◠indulgences pardons and suche other things too ground the forgiuenesse of sinnes vpon and therewithall he mingleth the bloude of martyrs as hee that meeneth expressely too deface the vertue of the deathe and Passion of oure Lorde Iesus Christe And yet notwithstanding in the meane whyle hee hath no promis of the Gospell hee hath nothing but toyes ceremonies sorceries great crosses vpon the backe and suche other trashe whiche in conclusion are nothing but Satans gewgawes But contrariwise it is sayde that there can be no forgiuenesse of sinnes withoute Gods message that is too saye without preaching and doctrine VVhen the Pope forgiueth sinnes he is dumme hee bringeth not one iote of Gods worde nother hath hee any thing but charmes and sorceries as is sayde afore Moreouer hee layeth tyrannous lawes vpon mens neckes to ouerthrowe the meane which our Lord hath ordeined againe he abridgeth God himselfe of his libertie and there is no let in him to disappoint God that he should not receyue sinners to mercie Ye see then that the Popishe Churche is the Diuels synagoge destitute of the forgiuenesse of sinnes and consequently damned so long as it holdeth it selfe too the tradicions of Antechrist For it is impossible that it shoulde be reconciled vnto god But on the contrarie parte wee saye that mennes sinnes are forgiuen them by receyuing the message of the Gospell and that the same hath not to do with the ceremonies that men haue deuised nor with the lawes whiche they haue inuented at their owne pleasure but onely that wee must followe the order and rule which oure Lorde Iesus hath stablished who hath the remission of sinnes in his hande He hath giuen vs a meane whereby he will haue it done which is the preaching of his Gospell and the receyuing of it with assured fayth Therfore if we sticke to that simplicitie we may be sure that the commission commeth from aboue and that men take not ne vsurpe not any thing vppon them of their owne brayne Thus ye see what we haue to marke vpon the word where it is sayd that God will pitie him and deliuer him Then must euery whit of it come from aboue and none but God only must woorke in this behalfe by his free goodnesse according also as he himself protesteth by his Prophet Esay saying I am hee I my selfe am hee whiche wipeth out thine iniquities O Israell Then must such a benefite needes procede from him For it is not in any creature too giue it vnto vs Now wee see what substāce there is in this text so it be wel vnderstood And immediatly after it is sayd too the ende that his soule should not enter into the pit VVee haue seene already heretofore that the wretched sinners are neere to the graue and that they are as good as deade and consumed so long as God pursueth them with rigor But now Eliu addeth that God preuenteth that mischeef by sending the said message of the release of our sinnes so as wee fall not into the graue that is to saye wee perishe not For the cace here standeth not only vppon temporall death but vpon damnation wherin wee should be vtterly ouerwhelmed if God did not preuent it and preserue vs of his infinite goodnesse Thē let vs marke that whyle wee be afflicted wee bee couered with the darknesse of death and it seemeth to vs that there is no getting out of it but yet notwithstanding euen in that time God susteyneth vs as it were in couert and although wee perceyue not that we rest vppon him yet notwithstanding hee sheweth vs that fauour For without our knowledge it behoueth God to worke in that behalfe although wee cannot conceyue it And vndoubtedly when wee begin too take hold of his goodnesse by fayth we must not lay the first point of our saluation there but wee must mount vp hygher namely that he choze vs before wee were borne
vs not thinke herevppon that God pardoneth our sinnes too let vs fall asleepe in them but to the ende wee should seeke to him and make the priuiledge which is giuen vs auaylable that is to wit bee bold too call vpon him as our father and assure our selues that he will heare vs Eliu hauing spoken so addeth he wil loke towards men and say I haue sinned I haue turned awaye from goodnesse and it hath not booted me hee hath deliuered my soule from the pit This text is expounded by some men as though Eliu spake of God saying that it is hee that looketh so towards men and that if any man say I haue done amisse then wheras hee had beene in the darknesse of death God deliuereth his soule from the pit and restoreth to him the light of life Howbeeit forasmuch as word for word it is set downe thus he will looke towards men and say I haue done amisse I haue turned away from goodnesse and it hath not stoode me in any stead or was not meete and conuenient for mee a man maye see and easly gather that Eliu goeth on still with his matter shewing that they which are brought so lowe as to feele their sinnes and to bee euen at deathes dore if God shew them the fauour to call them back againe and giue them hope of life and specially cheere their harts so as they are able to cal vpō him in true assurednesse of faithe doo afterward turne themselues to men and declare their miseries to the intent to magnifie the infinite goodnesse of God which they haue felt And so the second frute of the forgiuenesse of sinnes is that when the wretched sinner knoweth that God hath not shaken him off but as yet openeth him the way and giueth him accesse too come vntoo him like as hee rested thervpon too call vpon God and afterward made the frute of faith auaylable so also it behoueth him too confesse the sayd goodnesse of God before men and not to be ashamed to shewe the misery wherin hee was vntill God had deliuered him by his mercy To be short like as when God hath sent vs the promises of his gospell wee ought to acknowledge thē and to seeke vnto him so also it behoueth vs to mourne before mē For it is not ynough that euery of vs should pray to God priuily by himselfe but it behoueth vs also to set forth his glory and to indeuer to prouoke our neighbours too the same so as one of vs may be edified by another and hee that hath felt how good and mercyfull God is must shewe it vntoo others that they may take example at it And when there is such an agrement amongs vs we must also preache Gods praises togither according as euery one of vs is bound vntoo him and there is not any man which may not iustly confesse that God hath a hundred times plucked him out of his graue and quickned him Ye see thē in effect what the meening of Eliu is Howbeit that we may the better profit by this sentence let vs marke that it behoueth vs first to enter into ourselues and thē to go vnto God afterward to go vnto our neighbours Thus ye see three things which wee haue too marke and it is an order which wee ought to kepe well The first is that men should examin their owne consciēces haue an eye to their whole lyfe And why To be ashamed of their sinnes For vntill wee haue well perceyued that wee bee worse than wretched how will we haue recourse vnto God VVee will not be moued to seke him nor to desire forgiuenesse So then it is requisite for vs too begin at the sayd point namely too feele our sinnes how greuouse they bee and also too feele and conceyue the wrathe of God too the intent wee may bee as it were forlorne and behold hell as it were gaping vpon vs to swallowe vs vp and be so vtterly astonished as we may be driuen to say Alas what is to be done So that we may haue no rest in ourselues but languishe so in our miseries as wee may come with an earnest zeale too seke the lord Thus ye see the first steppe that wee must begin at The second is that wee must come vnto God and seeing hee taryeth not till wee seeke him but of his infinite goodnesse preuenteth vs in somuch that hee inspireth vs to the end we should seeke him and flee for refuge vnto his mercie there rest whē we haue any promises of his goodnesse set afore vs seing that hee seketh sinners to bring them from death to life wee must take those promises and apply them too our vse saying euen so my God thou shewest that thou art willing to receiue sinners too mercy behold I am one yea and I am so forlorne as I wote not any more what too doo Therfore I doubt not Lord but thou wilt make mee feele they grace and goodnesse So Lord there will I rest and although I bee hemmed in with many troubles and sorowes which were able to turne me from thee Yet will I rest vpon thy promises and therwith call vpon thee assuring myselfe that thou wilt strengthen mee against all Satans temptations Thus ye see how it behoueth vs to deale The third point is the conclusion that Eliu maketh here which is that we must declare Gods goodnesse to our neighbours so farforth as is needfull to their edifying that he may be praised with one accord and that all men may confesse that there is no welfare but in his mercy and that we are all damned if the only goodnesse of our God remedy it not These say I are the three degrees which it behoueth vs to keepe But I told you that we must begin at ourselues And why VVee shall see many which will blase abroade Gods praises with full mouth but they haue not well foremynded thē in their hart There are which think themselues discharged when they haue sayd O my God haue pitie vpon mee I haue bene such a one I haue done such an euill deede True it is that such men haue some feeling in themselues and speake not altogither through hypocrisie But yet notwithstanding there is much wind in them and their mouth is larger than their heart For scarcely haue they tasted of Gods mercy and yet they would haue men to thinke that they haue felt it throughly and that they be full fraught with it But there is vanitie and ambition in such men when they wyden their mouth after that sort too speake well and in the meane whyle haue not mynded Gods grace too feele it accordingly that it myght be well imprinted in their consciences and they themselues bee ryghtly nurrished with it That is the cause why I sayd that before wee speake it behoueth vs to haue considered well what we haue seene afore that is too say too haue examined well our selues too haue bene diligent in serching how wretched wee be and too
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
a very sore and trouble some temptation when we see the wicked to be after that sort as it were Lords and masters of the world And wherof commeth that but bicause God hath reached them his hand and is minded to magnifie them after that fashion VVe see then that the sillie weaklings shall be troubled but let vs content ourselues with that which is said here namely that the armes of the mighty shal be crushed broken in the end So thē as oft as we see the wicked beare sway in pride and crueltie and vaūt thēselues of their credit let vs resort to this doctrine for our cōfort that is to wit that wheras they haue their armes vpō vs as now it seemeth that they should break our heads God can welynough broose and breake them asunder And therefore let vs tary paciently till God performe that which he hath spoken then shall we not be disappointed so our mindes be quiet to giue place to his prouidēce For he knoweth the conuenient times of working and it is not for vs to appoynte him any thing Furthermore the wicked ought here to bethinke themselues wel True it is that this doctrine ought to serue chiefly to the comfort of the faythfull that they may be vphilde in the mids of their aduersities and oppressions when men trouble them and wrong them Let them at suche tymes call to remembrance that the armes of the wicked muste be aduanced for a time vntill God breake them Yet notwithstanding the holy Ghostement also too threaten the wicked bicause they bee so outrageous beare themselues in hande that they be able to woorke woonders and remoue mountaynes God sayth to vs in one worde Tarie yee till the armes that are nowe lifted vp bee broken and that muste needes come to passe VVill wee not then haue God to bee our enimie and aduersarie partie Lette vs not lift vp our armes that is to say let vs not stretch them out as the Scripture sayeth to committe outrages Let vs not go aboute to hurte or harme our neyghbours but let euery of vs modestly consider what is lawfull for him Lette vs so restreyne our armes as they may be ruled by Gods woorde and no man presume beyonde his owne calling If we proceede after this maner god wil alwayes giue vs new strength And although our armes be wearied yet will he strēgthen them againe in the end according also as he sayeth that the doctrine of the Gospell must serue to strengthen vs when we be weake But who soeuer lyfteth vp his arme alofte that is too say whosoeuer taketh more vppon him than he ought to doo muste in the ende haue his armes broken by god For God is an enimie too all these greate takers vppon them whiche mounte vp so hyghe in pryde and haue no myldnesse in them Thus muche concerning that poynte Nowe it is sayde by and by after Diddest thou euer atteyne to the drops of the Sea The Hebrue woorde which God vseth heere betokeneth Teares for it commeth of a worde that signifieth to weepe or shedde teares And if a man translate it vnto the greate deepes of the Sea the woorde will also very well agree with it But by the waye it behooueth vs too marke the similitude whiche is that God meeneth that the springs whiche are in the greate deepes are as Teares VVhence commeth the infinit abundance of water in the Sea but of the droppes that are there whereof flowe the waters Nowe the sayde abundance is as it were Teares And surely the welsprings are termed as ye woulde say the eyes of the earthe For looke as the eyes doo shedde foorth teares in a man so doo the fountaynes ooze oute moysture in the earth God therefore in this streyne vseth that similitude and sayth Come on diddest thou euer go downe into the bottome of the Sea to searche out the drops that it yeeldeth forth That is to say didst thou euer enter into the depes to see the waters that sewe out there and to know whence the abundance cōmeth which thou seest and wherat thou art abashed And for the better confirmation heere of hee addeth Haste thou seene the gates of Death or hast thou behilde the gates of the shadowe of Death Here and in the things that he will adde afterward concerning the greate roomth or largenesse of the earth he intendeth to shew in effect that our wittes are to slender feeble to cōprehende what is in the things that are most apparant and neere vnto vs and that we must needs spite of our teeth confesse that god sheweth vs such wōders as serue too rauishe vs aboue all our vnderstanding Then if we be inforced to confesse that there is such wisedome in God yea euen in respect of his works which are open to vs which he sheweth vs as it were with his finger what shall we doo in the things that are hidden and which he reserueth to himselfe till the last day As when he suffereth or appointeth many things to be done in the world which seeme straunge and secrete to vs wherin we perceyue no reason for they be perchaunce some of his spirituall Secretes VVhat will we say to them If wee cannot comprehende the things that are heere as it were before our feete and wherevpon wee treade I say if wee can not fasten vppon them what shall wee saye too the things that are aboue Heauen and whiche surmounte all creatures and outreache the common order of nature Lo in effecte what Gods meening is But nowe lette vs learne when our wittes are too eger in iudging of things that are not lawfull for vs let vs learne I say to thinke vpon the Sea and vppon the deepe places of the waters and say Go too wretched wight what intendest thou too doo It is sayde that Gods Secretes are so deepe a gulfe as a man can neuer come too the bottome of them and that those gulfes doo farre exceede the gulfes of the Sea. Canst thou but drayne a Ryuer to see from whence the waters spring No thou canst not so muche as conceyue what the spring of a little fountayne is whereoutof neuerthelesse there issueth a greate Brooke VVhen thou hast bethought thee throughly thou canst not tell howe too drayne out a Riuer or a Fountayne and howe canst thou then enter into the gulfes of the sea too spie out by inchmeale whence that abundance of water commeth which is gathered togither there Nowe if thou comprehendest not a materiall thing how darest thou pleade against God and be so rash ful of presumption as to reply against the iudge to go about to subdue him vnto thee Lo what we haue to marke vpon this streyne True it is that this doctrine seemeth to be common among vs and there is no man but he vnderstandeth it But what for that Do we fare euer the better by it No no we see that euery man taketh leaue libertie to iudge foolishly of Gods