they may be one as we are one 191. b 3. Actes 1. 18. IVdas purchased a field with the reward of iniquitie and hauing cast downe himself hedlong he brast a sunder in the midst 601. a 60. 689. b 10. 2. 22. VVhosoeuer shal cal on the name of the Lorde shall bee saued 356. b 52. 37. Now when they heard it they were pricked in their hearts and said vnto Peter and the other Apostles men and brethren vvhat shall we do 817. b 25. 3. 20. The time of our refreshing shall be when our Lord shal appeere to iudge the vvorld 421. b 58. 7. 5. God promised to giue to Abraham and his posteritie the lande of Canaan 7. b 32. 31. 32. VVhen Moyses sawe the Angell of the Lord he wondered at the sight and as he drewe neere too consider it the voyce of the Lorde came vnto him saying I am the god of thy fathers the God of Abraham and the God of Isaac and the God of Iacob Then Moyses trembled durst not behold it 77. b 60. 44. Our fathers had the tabernacles of witnesse 13. b 30. 9. 4. 6. Paule beeing cast to the grounde heard a voyce saying vnto him Saule Saule why persecutest thou me Hee then both trembling and a stoned sayde Lord what wilt thou that I do And the Lord sayde vnto him Arise and go into the Citie and it shall bee tolde thee what thou shalt doe and hee vvas three dayes vvithout sight and neyther eate nor drank â—14 b 36. 13. 22. I haue found Dauid a man after mine ovvne hart which vvil do all things that I wil. 371 a 32. 580. a 16 14. 16. God suffred the gentiles to walk in their ovvn ways 612. a 48 7. God left not him selfe without witnesse in that hee did good and gaue vs raine from heauen and fruit full seasons filling our heartes with foode and gladnesse 93 b 57. 1. 2. The faithfull which were at Listra and Iconium reported well of Timothie 618. b 40. 7. 27. That they might seeke the Lorde if so be they might haue groped after him and found him 733. b 40. 28. The Lorde is not farre from euerie one of vs for in him wee liue and moue and haue our being 148. b. 12. 31. 32. The time of ignorance God regarded not but nowe hee admonisheth all men euerie where to repente bycause hee hath ordeined a daye in the vvhich hee vvill iudge the worlde 612. a 48. 680. b 3. 18. 6. Your bloude be vpon your ovvne heade I am cleane 32. b 11. 23. 5. I knewe not brethren that he was the high Priest for it is vvritten Thou shalte not curse the Prince of the people 674. b 58. 28. 26. Goe too this people and say you heare with your eare and vnderstande not and in seeing you see and perceiue not 810. b 16. Romanes 1. 1. PAule a seruaunte of Iesus Christe called too bee an Apostle put apart to preache the Gospell of God. 220. a 6. 4. Christe was declared too bee the sonne of God touching the spirite of sanctification 370. b 7. 20. The inuisible things of God are seene in the creation of the world being considered in his workes to the entent that they shoulde bee without excuse 171. a 37. 612. a 60. 22. Bycause that when they knew God they glorified him not as God neyther vvere thankfull but became vayne in their imaginations and their foolishe heartes were blinded 93. b 38. 173. a 4. 235. a 5. 25. God forsaketh all those whiche turne his truth into a lye 436. a 22. 28. As the wicked regarded not to knowe God so God deliuered them vppe into a reprobate mynde 335. a 45. 354 a 43. 2. 4. Despisest thou the ryches of his goodnesse and patience and long suffering not knowing that he leadeth thee to repentance 182. b 20 416. b 45. 5. By the hardnesse of our harts we heape Gods wrath vpon vs. 397. b 22. 504 b 26. 669. a 10. 11. God hath no respecte of persons 673. a 23. 14. The gentles do by nature the things conteyned in the law for it is writte in their harts 612. b 5. 684. a 18 15. The conscience beareth witnesse of the lawe to all 176. a 50 16. God vvill iudge men according to the Gospell of men 628. b 16. 3. 4. God is true and euerie man a lier 655. a 38. 5. Is God vnrightuous when hee punisheth 151. b 20. 6. Else hovve shall God iudge the world 151. b 22. 8. And as wee are blamed and as some affirme that we say VVhy let vs do euil that good may come therof vvhose damnation is iust 216. a 49 9. VVe are all vnder sinne 607. b 36 10. There is none rightuous no not one 300. a 36. 18. The feare of God is not before our eyes 4 43. b 54. 19. That God may bee iust euerie mouth must be stopped and all the world coÌ„fesse it selfe culpable before God. 116. a 55. 175. b 20. 216. a 49. 274. b 39. 607. b 36. 61 4. a 4 4. 21. Nowe is the rightuousnesse of God manifest vvithout the law hauing vvitnesse of the lawe and of the prophetes 78. b 2. 23. VVee are all depriued of the glorie of God. 175. b 21. 176. a 49. 27. Man is iustified by faith vvithout the works of the Lawe 176. b 22. 4 13. The promise was not giuen to Abraham through the law or to his seede to wit too bee heire of the worlde but through the rightuousnesse of faith 27. a 55. 766. b 16. 17. God calleth those things which be not as though they were 156. b 23 18. Abraham aboue hope beleeued vnder hope that hee should bee the father of many nations according too that which was spoken too him so shall thy seede be 102. a 24. 472. b 1. 537. b 39. 5. 1. Beeing iustified by faith wee haue peace tovvarde God. 507. b 21. 552. b 23. 3. 4. 5. VVe reioyce in tribulatioÌ„s knowing that tribulations bringeth pacience and pacience experieÌ„ce experience hope And hope maketh not ashamed bicause the loue of God is shed abroad in our hearts by the holie ghost vvhich is giuen vnto vs. 106. a 22. 650. 47. 10. VVhen we were enemies wee vvere reconciled to God by the deth of Christ 597. b 52. 16. 17. VVee are seruantes to him whom we obey 300. b 23. 17 19. Ye haue bin the seruants of sinne 300. b 23. 20. VVhen we vvere the sernantes of sinne wee were free from rightuousnesse 412. b 50. 7. 9. I once was aliue vvithout the lavv but vvhen the commaundemeÌ„t came sin reuiued 188. b 58. 203. a 22. 10. The same commaundement vvhich was ordeined vntoo life was found to be vnto me death 188. b 58 14. I am sold vnder sinne 300. b 23. 19. I doe not the good which I vvould but the euill which I vvould not that do 1. 52 b 38. 663. b 20. 24. O wretched man that I am who shall deliuer me from the body of this death I thank
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
as concerning the secretes that are hid from vs men must learne to vse modestie in them To be short our wisedome must be to herken vnto God and to follow simply that which he sayeth without going any further There are say I two things wherein the true wisedome of men cōsisteth That is to say To heare God speake and without gainesaying to follow whatsoeuer is conteyned in his woord so as the same may haue authoritie to make vs feare God and too humble our selues vnder him Lo heere a good meane to become wise But lyke as it behoueth vs too obey God and to follow that which he sheweth vs so also must we not desire to know more than is conteined in his word For when men wil needes be wise against God they become starke mad VVe see what befel to our forefather Adam yea euē in the time that he was most pure soūd being created after the image of God when he was in far more excellent and noble state than men be now adayes for the image of God is so darkned in vs as there is no more light nor almost aught els than darkenesse in vs Adam could not content himselfe with that state but was desirous to haue a higher perfection and whereinto is he falne Into so foule a sinke as we ought henceforth to be ashamed of our state Now I pray you if we climbe still to the saide highnesse wherwith Adam was tempted and the wretchednesse where into we are falne or rather tumbled cannot meeken vs must we not bee punished double Therefore lette vs learne not to couet to know more than God sheweth vs as I haue sayd alreadye Yet notwithstanding let vs not ceasse to searche the secretes that are conteined in the holy Scripture nother let vs do as the Papists do who say that their forbearing to know autht is bicause the doctrine of the holy Scripture cannot be throughly comprehended of all men and bicause men are in great daūger to be intangled in many errours and heresies and bycause they see how all the confusednesse of the world springeth of this that men are caried away with a fonde desire of knowledge as they terme it and haue not the modestie to content themselues wyth an ouerwrapped faith of beleeuing simply whatsoeuer is hilde by the holy Church It seemeth at the first blushe that this hath some colour and yet all is but crused blasphemie against god And why for as I haue sayde alreadye although the doctrine that is in the Lawe and the Gospell be so high as our mindes are not able to reache vnto yet hath not God published his Law in vaine neyther is it for naught that he hath cōmaunded his Gospell to be preched to al creatures yea euen to the ignorantest sorte for he disclozeth himselfe there after so louing and gentle a fashion as there is no man but hee may be familiarly acquaynted with that whiche is shewed there So then let vs not be vnthankfull to our God let vs not accuse him to haue spoken out of the bottome of a bottle For he protesteth by hys Prophet Esay that he calleth vs not to him in vayne and that he hath not spoken in huddermudder but that his voyce soundeth lowd cleere so as it ought to be heard of all men and all of vs ought to receyue it Then sith the cace standeth so let vs hardily study Gods worde let vs apply all our wittes therevnto and our labour shall not be vnprofitable And furthermore let vs vse the sayd sobernesse that I haue spoken of And heere ye may see why S. Paule meening to correct the foolishe and rashe curiositie that is in men ▪ sheweth them whereto they ought to apply themselues that is to wit to knowe throughly what the loue is which God hath shewed vs in our Lord Iesus Christ so as wee neede to do nothing els all our life long than to seeke diligently the sayde grace that is shewed vs in our Lord Iesus Christ as how wee bee rescued from Satanstyrannie and set free from the bondage of sinne and death howe that whereas wee were vtterly damned by nature and wretched and lothely sinners before God wee be now become rightuous before him so 〈…〉 he receyueth vs and liketh well of vs Howe we be gouerned by his holy spirite to the ende wee should fight against the lustes of our owne fleshe and howe wee bee reserued vnder his hande and protection so that althoughe the Diuell practyze too ouerthrowe vs euery minute of an houre yet wee maye be able to driue him backe bycause we be in the sheepefolde and keeping of the good sheepeherd Jesus Christe who hath promised that he will not suffer any of them to perish whome the father hath put into his hande Therefore let vs get the knowledge of these things and further also how we ought continually to preace vnto God how it is lawfull for vs to call vpon him with open mouthe bycause he hath giuen vs a mediator who maketh vs way vnto him and howe that Iesus Christe beareth worde for vs so as God dothe out of all doubt heare vs when wee praye to him in Christes name If we knowe these things well then is our tyme well bestowed For this cause S. Paule addeth what is oure heygth our depthe and oure bredth and to be short he willeth men to behold howe they maye bee perfectly wyse namely by knowing thorowly the grace that is vttered and wrought vnto them in our Lorde Iesus Christe Heerewithall let vs learne to knowe that we must not indeuer to clymbe so high as to vnderstand what the wisedome of God is in it selfe For it is a deepe gulfe and who is hee that can attayne to it Let vs be sure that all our strength will come shorte of it Therefore men must humble themselues And so lette vs beare in mynde what S. Paule sayeth to vs namely that when we shall haue styed vp aloft aboue the heauens we shall not atteyne to knowe aught else than the fatherly loue of oure God assuring our selues that therein wee shall haue the perfection of all wisdome whiche shall stretch out it selfe high and deepe farre and wyde and on all sides In these wordes S. Paule taunteth these curious heades that are fisking here and there desirous to stye vp aloft and to sinke down low beneath and to search things ouer and ouer and yet in the meane whyle there is nothing but vanitie in them and the nimbler they bee the lesse surenesse and firmenesse is there in them S. Paule therefore checketh men for making their discourses so sondly and therewithall sheweth them that if they were giuen too the holding of that whiche is for their profite they would content themselues with that which is shewed them simply in the Scripture And heere yee see also why Moyses after he had published the lawe sayeth Aske no mo questions saying who is he that shall climbe into heauen who is he that
destruction But on our side although God seeme to shrinke from vs and make no countenance to help vs but seemeth to bee separated from vs yet let vs learne I say let vs learne too humble ourselues vnder his mightie hand to submit our selues to his good will and too follow his word waiting till he shew by effect that he was always neere at hand to vs And in the meane while let our faith continue alwayes in true stedfastnesse And although God plague vs let vs not be weerie of seruing him but let vs hold on our race continually till he haue made vs to passe out of all the incounters and out of all the temptations that we haue to indure in this world But let vs fall downe before the face of our good God with acknowledgment of our faults praying him to make vs feele them in such wise as we may come to submit our selues vnto him not to stand vppon the defence of oure owne righteousnesse and sound dealing but to yeeld our selues giltie and to desire him to vse his infinite mercie towards vs And that forasmuch as hee hath alreadye shewed vs the way whereby we must come vnto him that is to witte by bringing vnto him the obedientnesse of oure Lord Iesus Christ that by the meane thereof all our faults may be buried and forgottē it may please him to receiue vs in the said name and not only forgiue our sinnes but also gouerne vs in such wise by his holy spirite as we may always get the vpper hand euen till oure liues ende yea and euen ouer death it selfe and ouer all the temptations that the diuell is able to raise That it may please hym to graunt this grace c. The .xlvj. Sermon which is the second vpon the twelfth Chapter 7 Aske the cattell and they vvill teach thee aske the foules of the aire and they vvill tell thee 8 Or speake to the earth and it vvill informe thee and to the fishes of the Sea and they vvill report it to thee 9 VVho is he that knovveth not these things that the hand of God hath done this 10 In vvhose hand is the soule and all the breath of all liuing things 11 Doth not the eare discerne vvords and the roofe of the mouth the sauoure of vittells 12 There is vvisdome in old men and age bringeth skilfulnesse 13 In him is vvisdome and strength in him is counsell and skilfulnesse 14 He vvill throvv dovvne and no man shall be able to build vp ▪ he vvill shut vp and no man shall be able to let out 15 He vvill restrayne the vvaters and all shall drie vp hee vvill sende them foorth and they shall ouerflovv the earth 16 He hath strength and might in him of him commeth both the deceyued and the deceyuer TO shewe that there was nothyng but meere ambition and vaynglory in all that Zophar had sayde too hym Iob telleth him that hee knowth well what Gods prouidence importeth in gouerning the whole worlde and that it is a very manifest doctrine so as the other man needed not to haue made so great protestation of the thing which he ment to propounde For these saith he are knowē things Yea and it was a great follie in Zophar to thinke himself to haue had a great witte in magnifying Gods prouidēce after that sorte Iob therefore sheweth that all this geere is common and ordinarie ynough ▪ and afterward for a seconde poynte hee declareth that hee wondered that his friends did no better vnderstand the matter that hee had discoursed afore VVhereto serueth it you sayth he too haue eares For if you eate or drinke your palat can well ynough discerne your foode whither it bee sauery or no. Therefore like as the palat is giuē a man to tast the things that he eateth so do the eares serue to heare words But it seemeth that ye be deafe and haue heard nothing Thus much for the second poynt Thirdly it is said that if a mā will seeke true wisdome he must not stay vpon men nor vpon creatures It is he sayth he in whome is al wisdome bycause he had bin vpbraided afore that he voutsafed not to inquire of the auncients nor regarded the time past Yea saith he if I beleeue you I must hold my selfe altogither vnto men But the wisdome of them vanisheth away VVe must rather go vnto God there must we seeke all the sure stay that we can haue to rest vpon we shall always be in a māmering vntill we be wise by being taught in his schole And further wee must vnderstande that all that euer he shall haue shewed vs shal be nothing in comparison of the infunite wisdome which is referred behird And for proofe hereof hee will cast downe and no man shall build vp if he list to shut vp a man and to keepe hym in prison no man may deliuer him So then let vs vnderstand that there is a wisdome in God which is ouerhigh and secret for vs Verely saith he vnto him belong both bee that beguileth and he that is beguiled As if hee should saye God will sende the spirit of erroure this is a straunge thing and such a one as we thinke very hard and he will so blind those that ought too keepe themselues from beguiling as they shall be vtterly blockish and that cōmeth not to passe without his will. But this maketh vs at oure wits end Therfore we must conclude that it is too high a wisdome for vs to atteyne to the great secretes of Gods iudgemēts And that is my meening saith he to the ende we debate not heere in vain VVe see now what is the effect of Iobs words Howbeit that wee may receiue good instruction by this sentēce let vs marke first that Iob meneth that Gods glory doth in such wise shine in the whole world and in euery creature that if wee had such discretiō as wee ought to haue the same were ynough to make vs learned VVhat is the cause then that we become so brutish and that we know not what belongeth to God It is as much to say as we marke not that which is altogither visible and open to our sight Some man to excuse hymselfe will say I am no clerk I neuer went to schoole Yea verely but ye neede no more but too learne of the brute beasts The earth which is speechlesse and the fishes which are dumb can teach vs of God not all that is in him but to giue vs some vnderstanding of him But we are become starke dolts and therefore we must conclude that ther is none other let but our owne vnthankfulnesse and that we vousaf not to opē our eyes to see the things that god sheweth vs Behold here a text which is well worth the marking And it is not in this place only that the holy Ghost telleth vs that Gods glory shews itselfe euery where but it is said that the heauens tell it foorth The goodly order which we see betwene day night
that our life is flightfull and bethought vs of the miseries wherewyth it is fraughted and as it were pestered we wold not be so farre in loue with it as wee bee but heere ye see a good cause why we ought to be so much the more waker Neuerthelesse it behoueth vs too keepe a measure in thys behalfe For there haue bin many of the heathen whyche haue knowen the thing rightly that is spoken heere and haue bin so fully perswaded of it that they haue bin weery and loth to liue in this world yea we see they haue fordone themselues And how was that They sawe well the miseries that are heere But wee must not come too such extremitie VVhat then VVhen wee consider that our life vanisheth away in a moment let vs consider also from whence the same swiftnesse proceedeth that is too witte from sinne For we were not created to the end that death should haue dominion ouer vs That is come vppon vs from our father Adam in somuch as all of vs are giltie of his sinne Therefore when there is any talke of the shortnesse of our life wee must enter into this acknowledgement of originall sinne And againe whence come all the miseries that hedge vs in round about but bycause wee be banished out of Gods kingdome where all our welfare lieth Then are wee miserable so long as we be separated from god But we be separated by reason of our sinnes and therefore it standeth vs on hande to returne always thither VVhen we haue learned too blame our selues after this sort we shal not deale as those do that murmure against god Howe now say they It is seene that men are as it were the cheefe woorke of God among all his creatures it was his will too shewe muche more excellencie and dignitie in them than in al the rest yet are they vexed troubled beyoÌ„d all measure And what â—meaneth that Verely many heathenish folke haue herevpoÌ„ taken occasion to murmure against God as who should say he had set man vpon a scaffold to make a mockerie and gazingstocke of him notwithstanding that hee seeme to be the noblest of all creatures But when we shal haue coÌ„sidered that all the miseries wherto we be subiect proceede of our owne faultinesse bicause wee be all sinfull we shall haue our mouthes stopped so as we shall no more presume to murmure against god Marke that for one poynte But yet is not that ynough For vnlesse wee haue an eye to the remedie that God hath giuen vs out of all doubt we shall be caried away with such desperation as we cannot but blaspheme god And in very deede it is certaine that those which fordoo theÌ„selues do it as it were in despite of god And why For although they had knowen theÌ„selues blameworthy of their owne miseries yet had it not booted them to the asswagement of theyr sorrow heauinesse Therfore if we will not fall into despaire let vs haue an eye to that which is able to asswage all our anguish As for example First although our life be miserable yet neuerthelesse God maketh vs to taste of his goodnesse so many wayes as wee may well conclude that we be rightly happy bicause he maketh vs parttakers of his benefites Our life is short howbeit it is not so short but God gyueth vs respite ynough to knowe him to bee our father and sauioure and to taste what his power is in vs and calleth vs vnto him If we shold not haue this benefite paste a quarter of an houre nor inioy it any longer time I pray you ought we not to make account of suche a benefite Agayne although wee suffer heate and colde and hunger and thirst and bee diuerse wayes persecuted and besydes the inconueniences that happen at other mens handes wee haue a gulfe within vs as in deede wee haue store of temptations that come vpon vs whiche verely are as manye incomberances Yet notwithstanding God giueth vs some tast of his mercie in that we see hee holdeth vs vp and in that when it pleaseth him too chastise vs either he giueth vs pacience or else so measureth his rigoure as we alwaies feele his goodnesse Seing then that euen in the troubles and vnquietnesse of the worlde wee haue some occasion too comforte and cheere vp our selues in God Is not that a recompence that ought too suffize vs can we nowe complayne that God hath set vs in this worlde Haue wee not cause rather too blisse and glorifie him Then lette vs marke well that it standeth vs in hande to beware that we fall not into such extremitie as to say VVo worth man it were better that he had neuer bin borne than to be so turmoyled in this worlde If we haue not the foresayde consideration we may be sure we shall come to confusion VVhat is to bee done then VVe muste ioyne both the poynts togither and say Alas what is this present life For we bee no sooner entred into it but wee giue vp the Ghoste And if wee tarry heere any while at all we see nothing before our eyes but miserie Not only the graue hemmeth vs in on all sides but also it were better for vs to die some one kinde of death out of hande than too bee so assaulted with thousande thousands And afterward when wee haue ouerpassed so many incomberances in effect wee doo but pine away by peecemeale Therefore if wee bethinke vs well of oure state we shall haue good cause to mislike this worlde bycause that all the inconueniences whiche wee indure do proceede of our owne sinnes But what though Yet doth God in the meane while make vs to feele his goodnesse and he will not haue vs so dismaide and ouersorrowed as we should not haue whereof to reioyce in him Furthermore forasmuche as he sheweth vs that wee be but wayfarers in this worlde and that our miseries shall not continue here for euer the shortnesse of our lyfe ought not to greeue vs but rather to comfort vs And howe is that For as for those which are so fantasticall as to say Tushe what is mans life It is gone with the turning of a hande They that rest vpon that poynte do fall to hartburning and say muste wee liue so small a while Doth God play mockholyday with vs to say returne agayne to mee out of hand Coulde he not giue vs a longer lyfe or at leastwise make vs too knowe what were the remedie of oure life But we haue not one day of good tyme for our life hangeth by a threed and death is alwayes betweene our teeth Behold I say at what poynt they be whiche do altogither settle and reste themselues vpon the shortnesse of maÌ„s life But let vs thinke thus with our selues VVell then God meeneth not that wee shoulde linger heere foreuer True it is that wee bee subiect to many miseries in so much that he which knoweth his owne state oughte to sigh and grone continually so long as he
they take an el so as ther is no ho nor measure with them But surely it behoueth vs to spare those that are our inferiors and aboue whom God hath aduanced vs ▪ And what then must we do when we haue to deal with our equals or superiors A master shall be condemned before God if he oppresse his seruant by violence or if he be so presumptuous and stately as he can not abyde that his seruant should defend him selfe in a good quarel And what shall become of the seruant if he bee stubborne against his maister VVhat shall become of the child that setteth himselfe against his father or of the subiect that riseth against his Soueraine Surely these things are lesse to bee borne withall Then see wee heere a generall doctrine cōmon to all men which is first that such as are aduaunced to any authoritie must knowe that Gods setting of them in that state is not to giue them the bridle to vex others and to trample them vnder their fete but it behoueth them to refraine them selues alwayes of lowlynesse and myldnesse Marke that for one poynt For the authoritie which is amongst men ought not to haue suche preheminence that he which serueth and is of lowe degree should therefore be despized True it is that a man should be maister of his owne house and there is no souereintie so noble as that And therefore a man woulde looke too haue him selfe only heard and obeyed in his owne house Neuerthelesse wee see that a maister hath no such power ouer his men and maydes but that hee ought too heare them paciently when any wrong is done them Then if a mā ought to vse such gentlenesse towards his vnderlings in his owne house what ought such to do which haue authoritie of iustice For they haue no such power as masters haue ouer their seruants They haue an honorable authoritie and preheminence but that is not to lord it ouer mē so as others should be in bondage to them Nay rather let not kings and princes flatter themselues neither let them beare them selues in hand that the world is made for thē but rather that they are made for the multitude Hath not God stablished principalities and kingdoms for the common welfare It was not to aduaunce two or three onely aboue the rest no but it was to the ende there should be some order and state of gouernement among men And therefore Kings and Princes ought to beware that they liue in suche wise ouer their Subiectes as they misuse them not nor execute any tyrannie ouer them For they shall be much lesse excuseable than are the maysters that deale cruelly with their seruants And muche lesse libertie haue they whiche are called to the state of iustice and set as Gods officers to yelde euerie man his right If such forget them selues or bee caried awaye with pryde God must needes punish them more roughly than the masters that haue doone any outrage or wrong to their brethren that serued them Furthermore is it so that such as haue any authoritie ouer others must not exalte them selues VVhat shall they do then which are of equall state How ought euerie one of vs to liue with his neighboure If a man exalte him selfe whereas hee ought too acknowledge him selfe equall and fellowe like so as hee playeth the Bull I praye you muste not suche pryde bee tamed And when a man that hath nothing in him but headie rashnesse woulde take vpon him such anthoritie ouer his neighbours as hee will not vouchsafe to looke vpon them but askew and beare him selfe in hande that all the worlde ought to quake at his looke should not God set his hande to suche braueries So then let vs marke well this streine For it serueth not onely too teach mildnesse and gentlenesse vnto masters but also and of much more dutie to all men in generall And therefore as we see that God will haue all inferiors to suffer and indure suche as haue authoritie ouer them It behoueth euerie of vs too loke to his owne state and calling and to learne to frame our selues vnto such mildenesse as neither the maister do oppresse the seruaunt nor the seruaunt striue againste his maister but euerie man so discharge his owne duetie as God may be serued aboue all Thus ye see what we haue to marke in this streine And for to conuicte vs the more if perchaunce we were so farre out of our wits that euerie of vs woulde take more vpon him than belongeth vnto him let vs marke that when wee fall too bee so proude and become so cruell towardes those that are vnder vs we shall not onely be condemned by the mouth of God and his Prophets but also the verie heathen men must be our iudges at the last day I sayde euen nowe that by the lawes of man a mayster in those dayes had power of lyfe and death ouer his seruantes And what sayde the heathen men thereof It becommeth vs too vse our seruantes as hirelings that is to saye as folke that wee haue taken for wages not as though they were our vnderlings These are their owne wordes If the vnbeleeuers that were at that time had such a regarde of humanitie as it seemed to them that euerie man ought to bridle him selfe euen althoughe hee had free libertie giuen to doe what he listed with his seruants I pray you what excuse is there for vs which are inlightned by Gods word if we haue not such a consideration at the least So then let vs marke that if God aduaunce vs to any authoritie it is to trie oure modestie And if hee giue vs men seruantes and mayde seruants to be vnder vs it is to the end to inure vs with the humanitie and vpright dealing which is spoken of heere and to the end we should shewe that if God haue shewed vs any speciall fauour we ought to thinke our selues beholden to him for it and by meanes thereof be prouoked to vse it soberly And seing that he which hath all power ouer vs doth neuerthelesse spare vs It behoueth vs to follow him willingly as his children and to resemble him in goodnesse towardes others Furthermore when a man will vnder the coloure of his authoritie vaunt him selfe cruelly against others let vs assure oure selues that that power of his is vtterly peruerse Yea I say it is a signe of an ouer malicious nature when a man aduaunceth himselfe after that sort by reason of his credite Contrariwise it is certaine that such as are of a myld and louing nature will alwayes spare their inferiours And the more authoritie that God giueth them the more are they restreyned yea euen of their owne accord For heere is no speaking of the constraint that commeth by other men lyke those which play the Lyamhoundes and vse all kynde of flatterie while they are able too doe nothing and afterwardes ouerpasse their bounds when they be aduaunced shewing them selues to haue no myldenesse in them but
and fall downe and serue them whiche the Lorde thy GOD hath distributed to all people vnder the whole heauen 593. b 26. 745. a 13. 24. God is a consuming fire 395. a 30. 643. a 28. 6. 5. Thou shalt loue thy GOD vvith all thy hart soule and vnderstanding 570. b 40. 10. GOD hath promised to Israell to make them dvvell in houses whiche they haue not builded 388. a 46. 8. 3. Man lyueth not by breade onely but by euery woorde that proceedeth out of the mouth of god 347. a 54. 3. God hath fedde his people of Israell in the Desert vvith Manna to geeue vs knovvledge that man liueth not by bread onely but by all that proceedeth out of the mouth of the Lord. 385. a 13. 10. 17. GOD accepteth no persons nor taketh no gyftes 673. a 20. 12. 7. You shall eate before God and you shall reioyce 376. a 42. 7. They that feare GOD shall eate and reioice before him 448. b 46. 7. You shall reioyce in all that in the which God hath blessed you 509. b 55. 7. Thou shalt reioyce in the presence of thy God 510. a 30. 7. Thou shalt reioyce before the the Lorde thy God eating and drinking 592. a 40. 18. Thou shalt reioyce before God in al that thou puttest thy hand too 509. b 58. 32. All that God commaundeth vs we ought to doe without putting any thing there too or taking ought there from 327. a 25. 15. 9. Bevvare that there bee not a wicked thought in thine hart to say the seauenth yeare the yeare of freedome is at hande and that thine eye bee not euill against thy brother to giue him nought then I will heare his crye 468. a 28. 16. 19. Rewardes blinde the eyes of the wise and peruert the woordes of the iust 315. b 52. 18. 11 Thou shalt not goe to witches and inchaunters or that councelleth vvith famyliar spirites nor aske counsell at the deade 624 a 54. 18. God will rayse vp a Prophet from amongst vs 624. a 59 24. 12. 13. If it bee a poore body thou shalt not sleepe vvith his pledge but shalt restore him his pledge when the Sunne goeth downe that hee may sleepe in his rayment 431. a 45. 15. Thou shalt not defraude the hirelinge of his wages leste hee crye agaynste thee 468. a 25. 17. Thou shalt not take the wydovves rayment to pledge 431. a 35. 27. 16. Cursed bee hee that Curseth his Father and moother 204. a 30. 15. Cursed be the man that shall make any carued or molten Image vvhiche is abhomination vnto the Lorde 26. Cursed bee hee that cofirmeth not all the vvordes of this law to doe them 26. Cursed be hee that hath not fulfilled all the law 261. a 2. 28. 1. If Israell doe the will of God he vvill set him vp on high aboue all the nations of the earth 447. a 15. 2. If Israell dooe the will of GOD hee shall bee fylled wyth all maner of blessinges 447. a 16. 4. The fruite of thy bodie shal be blessed and the fruit of thy ground and the fruite of thy cattell 417. b 3. 229. a 45. 10. All people of the earth shall see that the name of the LORDE is called vppon ouer the godly and they shall feare him 11. God maketh the Godly to abounde in riches and in the fruite of his body 351. a 59. 15. 18. If Israell vvill not obey the voyce of the Lorde Cursed shall bee the fruite of his body the fruite of his Lande the fruite of his kyne and sheepe 15. VVhosoeuer obeyeth not the voyce of the Lorde shall bee afflicted after diuers sortes 606. b 2â— 22. The LORDE will smite the trensgressours of the Lavve with the swoorde and will pursue him till hee make him peryshe 230. a 29. 23. The heauen that shall bee ouer thy heade shall bee brasse and the earth that is vnder thee shall bee of Iron 240. b 46. 744. b 49. 25. The Lorde shall cause the transgressour of the Law to fall before his enemies 230. a 11 30. The rebels shall plant the vineyardes but they shall gather no grapes 349. a 56. 471. a 28. 33. People vnknowen shall eate the fruite of the earthe of the wicked and all his labours 306. a 36. 38. 39. 40. Thou shalt sowe and gather lyttle thou shalt plant a Vineyarde and shalt not drinke of the wyne thou shalt haue Oliue trees but shalt not anointe thy selfe vvith the oyle 471. a 26. 48. The transgressour of the Lawe shall serue his enemie vvhich the Lorde shall sende vppon him 230. a 14. 49. The LORD shall rayse against the transgressours of the law a people from a farre euen from the endes of the earth flying swift as an Eagle 230 a 24. 65. GOD vvill giue a trembling heart vnto the transgressours of the Lavve and dazeling eyes and a sorrovvfull minde 230. a 14. 66. 67. Thy lyfe shall hange beefore thee and thou shalt feare both night and day and haue none assuraunce of thy lyfe Thou shalt saye in the morning would to God it were eueninge and at eueninge thou shalt saye woulde GOD it were morning for the feare of thine heart which thou shalt feare and for the sight of thine eys which thou shalt see 111. b 5. 66. 67. Thy lyfe shall hang before thee thou shalt say in the morning would GOD it were euening 111. b 5. 29. 4. The Lorde hath not giuen you an hart to perceiue eyes to see and cares to heare vnto this day 335. a 11. 29. The secrets of the Lorde are not reuealed vnto vs for to doe aii the words of this law 772. a 33. 30. 6. The Lorde will circumcise thine hart and the hart of thy seede that thou mayest loue the Lord with all thine hart and with all thy soule that thou mayest liue 225. a 15. 12. VVho shall goe beyonde the sea who shal goe vp to heauen who shall goe dovvne into the deepe to bring vs the worde that is very nere vs. 221. a 46. 527. a 28. 19. I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therfore chuse life that thou mayest liue 685. a 39. 32. 2. My doctrine shall droppe as the raine my woorde shall distill as doth the devv 551. a 48. 10. GOD keepeth his people as the apple of his eye 182. b 56. 11. The Eagle fluttereth ouer her byrdes stretcheth out her winges taketh them and beareth them on her winges 146. b 42. 15. He that should haue ben vpight vvaxed fat and hath spurned 441. a 50. 22. The fyre is kindled in my wrath and shall burne vnto the bottom of hell and shall consume the earth with her incrase set on fire the soundations of the mountaynes 5â—â— a 23. 34. Althings are shut vp in gods Cofers 208. a 22. 323 b 8. 34. Is not this layd in store wyth me sealed vp among my treasures 581. a 45.
yea that great VVhale which God hath made to play therein 800. b. 56. 28. VVhen God hideth his face all things are troubled and when he taketh away their breath they die returne to their dust 141. a 61. 29. VVhen God taketh the breth from his creatures they dye and returne to their dust 81. a 25. 83. b 32. 107. a. 10. 30. God sendeth forth his spirite and they are created and he renueth the face of the earth 141. a 57. 32. God loketh on the earth and it trembleth he toucheth the mountaines and thy smoke 752. b 1. 107. 34. The frutefull lande becommeth barren for the wickednes of them that dwell therein 520 â–ª a 2. 42. The rightuous shal see it and reioyce but al iniquitie shall stop hir mouth 102. b 16. 24. VVho is wise that he may obserue these things and consider the goodnesse of the Lord. 96. a 47. 110. 4. The Lord hath sworne will not repent that thou art a priest for euer after the order of Melchisedech 816. b 33. 112. 1. Blessed is the maÌ„ that feareth God. 380. a. 20. 113. 6 God abaseth himself to beholde the heauen and the earth 438 a 43. 6. The righteous shall be in euerlasting remembrance 350. a. 18. 115. 11. You that feare the Lorde put your trust in him 532. a. 3. 16. God hath giuen the earth to the sonnes of men 432. b. 55. 116. 10. I beleued therfore did I speak for I was sore troubled 130. a. 13. 373. b. 35. 628. a. 28. 695. b. 8. 696. b. 28. 12. 13. I will call vpon the name of God for all his benefites towardes me 425. b. 5. 449. b. 54. 118. 3. 4. The house of Aaron saith that the mercy of God dureth for euer and they that feare him say that that his goodnesse dureth for euer 532 a. 1. 17. I shall liue and declare the workes of the Lord. 210. a. 61 18. The Lord hath chastened me fore but he hath not deliuered me to death â–ª 656. b. 8 119. Beth. VVherin shall a young man redresse his way in taking hede according to thy word 269. a 8 37. Hâ— Lord turne away mine eies from regarding vanity 570. a. 6â— 67. Teth. Before I was afflicted I went astray 656 b. 8. 71. It is good for me that I haue ben afflicted that I may learne thy statutes 107. b. 13 Nun. The woord of the Lord is a lampe vnto my feete and a light vnto my path 257. b. 48. 818. b. 56 98. 99. 100. Mem. Thou hast made me wiser by thy commaundements and I haue passed in wisedome al my teachers I haue passed the auncient in knowledge 695. b. 46 120. 7. I seeke peace and when I speake therof they are bent to war. 75. a. 32. 123. 1. God dwelleth in the heauens 436. a. 5 125. 1. They that trust in the lord shal be as the mount Sion which can not be moued from his place but remaineth for euer 88. b. 5 3. The rodde of the wicked shall not rest on the lot of rightuous 89. a 7. 126. 1. God is knowne in Iâ—dea â–ª and his name is great in Israell 156. b. 15. 127. 2. It is in vayne for you too rise earely and to lye down late and eate the bread of sorow for God wil surely giue rest to his beloued 472. b 21. 3. Children are the inheritance of the Lorde the fruite of the wombe the reward that he giueth 91. a 2. 112. a. 12. 128. 2. Blissed is the man that eateth the labor of his hands 388. a 48. 3. The wiâ—e of the rightuous shal be like a fruitfull vine vpon the sides of the house of the rightuous and his children like the Oliue plantes round about hâ— table 351. a 57. 129. 4. The rightuous Lord hath cut the cordes of the wicked 89. a 7. 6. All those that hate Sion shall be as the grasse on the house toppes which withereth before it come forth 158. b 42. 130. 3. Lord who is he that shall stand 458. a 25. 4. There is mercie with the Lord to the end that he may be feared 361 a 31. 448. a 5. 131. 1. I haue not walked in things more greate and maruellous than apperteined vnto me 594. b 26. 133. Through out the Psalme 8. a 43. 138. 8. The Lorde will performe his worke toward me 197. b 31. 285. b 139. 7. 8. VVhether shall I goe from thy spirite or whether shall I flie from thy presence If I ascende into heauen thou art there If I make my bed in the sepulchre thou art there 185. b 45. 456. a 12. 12 â–ª The darkenesse hydeth not from thee and the night shineth as the day 679 â–ª a 47. 14. Lorde marueilous are thy workes 766. a 10. 140 4. The wicked haue sharpened their tongue like a serpent the poyson of vipers is vnder their lips 191. b 33. 143 â–ª 2. Enter not into iudgement with thy seruaunte for in thy sight shall none that liueth be iustified 458. a 25 â–ª 669. b 20. 5 â–ª I doe remember the time past I meditate in all thy workes 157. a 7. 145. 9. 17. The mercie of God is ouer all his workes 433. b 44. 18. God is nere vnto all that call vpon him 357. a 14. 507. d 23. 146. 7. 8. 9. God executeth iustice for the oppressed hee looseth those that are bounde hee keepeth the straunger he comforreth the fatherlesse and the wydowe 433 b 27. 147. 9. God geeueth to beasts their foode and to the young rauens that crie 776. b. 3. 148. Throughout the Psalme You creaturâ— of heauen praise ye the Lord. 56. b 55. Prouerbes 15. THe wise man shall heare and increase in learning 529. b 18 532. a 34. 541. b 38. 661. a 37. 696. b 32. 5. 15. Drinke the waters of the Cesterne and of the riuers out of the middes of thine owne well 544. b 50. 8. 1. Doth not wisedome cry vnderstanding vtter her voyce 526. b 33. 751. b 32. 22. The lorde hath possessed me in the beginning of his waye and was before his woorkes of olde 751. b 33. 31. I toke my solace in the compasse of his earth and my delight is with the children of men 427. a 14. 527. a 39. 751. b 33. 9. 10. The beginning of wisedome is the feare of the Lorde 529. b 18 532. a 34. 541. b 38. 10 7. The memoriall of the iust shall be blessed 350. a 59. 14. That which he feareth shall come vpon him 305. a 43. 12. 10. A righteous man regardeth the life of his beast but the affection of the wicked is cruell 610. a 37. 14 27. The feare of the Lorde is a welspring of lyfe to auoide the snares of death 529. b 5â— 16. 1. The preparations of the harte are in man but the answere of the tongue is of the Lorde 66. a 9. 9. The Lorde directeth the steps of man. 303. b 30. 14. The wrath of a king is as messengers of death 309. a 48. 17. 5. Hee
saued 225. b 44 356. b 52. Amos. 3. 6. THere is no euill in the Citie which the Lorde hath not done 184. a 53. 4. 6. I haue giuen you cleannesse of teeth in all your cities and searcenesse of bread in all your places yet haue yee not returned vnto me saith the Lord. 721. a 27. 5. 19. If a man did flee from a lyon and a Beare mette him or went into the house and leaned his head on the wall and a Serpent bit him 392. b 52. 20. The day of the Lord shall it not be darknesse 466. b 6. 9. 2. Though they digge into the hell thence shall myne hande take them though they climbe vp to heauen thence wil I bring them down 185. b 46. Micheae 4. 4. EVerie man shall set vnder his vine and vnder his fig tree 887. a 27. 7. 19. God will subdue our iniquities he will cast all our sinnes into the bottome of the sea 333. b 33. Nahum 1. 10. THE wicked shall bee as thornes folden one in another 315. a 60. Habacue 1. 3. WHerefore hast thou shewed me iniquitie and caused me too beholde sorrowe wherefore are spoyling and violence before me 666. b 30. 2. 1. I will stand vpon my watch and set mee vpon the tower 394. b 49. 4. The iust shal liue by his faith 5. But the proude man is as hee that transgresseth by wine hee shall not indure hee enlargeth his desire as the hell and as death and cannot be satisfied 411. b 14. 797. b. 22. 11. The stone shal crie out of the wall and the beame out of the tymber shall answere it 516. a 27. 610. b 8 3. 2. O Lorde in wrath remember mercie 150. a 6. 150. a 6. 36. a 50. 711. b 5. Sophonias 11. 2. AT that time will I searche Ierusalem with lightes visit the men that are frozen in their dregges and say in their hartes The Lorde will neyther doe good nor euill 395. a. 1. 691. a 26. 920. b 25. Zacharias 1. 3. TVrne ye vnto me and I will turne vnto you sayeth the Lorde 224. a 32. 2. 8. The Lord hath sayd he that toucheth you toucheth the apple of mine eye 182 b 55. 3. 1. Sathan stoode at the right hand of the Lord to resist Iosua 21. a 7. 5. 4. I will bring it foorth fayth the Lord of Hostes and it shall enter into the house of the theefe and into the house of him that sweareth falsely by my name and it shall remayne in the middest of his house and shall consume it with the timber therof stones therof 90. b 24. 8. God cast a waight of lead vpon the mouth of wickednesse 287. a 57. 9. 9. Reioyce greatly O daughter Sion shout for ioy O daughter Ierusalem behold thy king commeth vnto thee he his iust and a sauiour poore and ryding vpon an Asse 650. b 3. 12. 10. I wil poure vpon the house of Dauid and vpon the inhabitantes of Ierusalem the spirite of grace and of compassion and they shall looke vpon me whome they haue pierced and they shal lament for him as one mourneth for his onely sonne 615. b 22 742. a 33. Malachias 1. 2. I Haue loued Iacob but Esau haue I hated 2. b 52. 6. If I be a father where is mine honor If I be a master where is my feare 412. a 12. 530. b 37. 584. b 1. 2. 10 Haue we not all one father why doe we transgresse euery one against his brother 584. b 5. 3. 14. 17. The keeping of the cōmaundements of God profit vs that he will forgiue vs our sins 412. b 24. 4. 2. Vntoo you that feare my name shall the Sonne of rightuousnesse arise and health shall be vnder his wings and ye shallgo forth and growe vp as fat calues 168. b 57. Booke of Wisdome 5. 17. THE lord couereth his with his right hand and defendeth them with his arme as with a buckler 482. a 54. 6. 3. Rule is giuen you of the lord and power by the most high 675. a 19. 7. God will spare no person neither shal he feare any greatnesse for hee hath made the small and the great 673. 19. 14. 3. VVee are gouerned by the prouidence of God. 307. b 8. 16. 13. God hath power of life death 562. a 7. Ecclesiasticus 2. 9. YE that feare the Lord trust in good thinges and in euerlasting ioy and mercie 532. a 2. 5. 6. Mercie and wrath come frō God. 306. b 42. 8. 9. Goe not from the doctrine of the elders for they haue learned it of their fathers 413. a 30. 11. 19. I haue gotten rest 441. b 50 39. 13. The memorie of a rightuous man shall neuer be put away 350. a 55. 44. 16. Enoch pleased the Lorde God therefore was he translated for an example of repentance to the gerations 666. a 8. Mathew 4. 1. IEsus was led by the spirit intoo the wildernesse too bee tempted of the deuill 31. a 13. 577. b 43. 3. The tempter approching too him sayde If thou bee the sonne of God commaunde that these stones be made bread 26. a. 1. 4. Man shall not liue by breade onely but by euerie worde that proceedeth out of the mouth of God. 347. a 55. 5. 5. Blissed are the meeke for they shall inherite the earth 76. b 8. 7. Blissed are the mercifull for they shall obteine mercie 128. a 40. 11. Blissed are yee when men reuile you and persecute you and say all maner of euil against you for my sake 554. a 32. 12. Your rewarde is great in heauen 72. b 57. 15. Neither doe men light a candle and put it vnder a bushell but on a candlesticke and it giueth light vnto all that are in the house 373. b 53. 630. a 18. 22. VVho soeuer is angrie with his brother vnaduisedly shall bee culpable of iudgement And who so euer sayeth vntoo his brother Raca shall bee worthy too bee punished by the counsell and who so euer shall say foole shall bie worthy too bee punished wth Hell fire 203. b 22. 598. b 45. 25. Agree with thyne Aduersarie quickly whylest thou arte in the way with him least thy aduersarie deliuer thee too the Iudge and the Iudge deliuer thee too the Sergeant and thou be cast into prison 598. b 30. 23. If thou bring thy gyfte too the Alter and there remembrest that thy brother hath ought against thee 24. Leaue there thyne offering before the Alter and goe thy waye first bee reconciled too thy brother and then come and offer thy gyfte 602. a 30. 28. VVho so euer looketh on a woman too lust after her hathe committed adulterie alreadie in his heart with her 581. b 16 44. Loue your enemies that ye maye bee the children of your father which is in Heauen 597. a 20. 598. a 14. 45. God maketh his Sonne too arise on the euill and the good 124. b 9. 48. Yee shall be perfecte as your father which is in heauen is perfect 124 b 9. 6. 12. Forgiue
Linage is a singuler honor that God doth giue vnto men 112. a 12. Liue Liuing and Life All things haue then Life mouing and being of God. 672 a 59. Mannes Life consisteth of two respectes the one vntoo God and the other too our neighbour 4. b 51. 13. b 47. The Life of man in it selfe may wel be called a dreame 379. b 6. Our Life is a continuall warfare 108 b 10. 285. a 4. VVhat profite wee ought to take of the consideration of the shortenesse of this Life 271. a 9. b 14. The shortnesse of our Life ought to represse our presumptuous curioside and carping against God. 773. a 19. The comparing of the shortnesse of our Life with Gods euerlastingnesse must serue too abate oure pride 734. a 18. Our Life is no otherwise allowable before God than if it be duely referred to his Lawe 327 a 12. The Life of man is full of miseries brittle and transitorie 22. b 52. 554 â–ª b 39. Great difference betweene thinges that concerne this Life and Gods secrete iudgementes 514 b 17. So long as wee couet too haue our Life allowed of men we shall be full of suttle shiftes 592. b 1. The rule of a good Life 445. â— 39. 694. b 13. Our desire to liue in this world must be to serue God. 459. b 40. Though a man Liue neuer so perfecte and angelicall a Life otherwise yet if he glorifie not God in euerie point all is but starke wickednesse 664. b 13. VVhat wee ought too thinke of this Life 53 b 57. The meane to Liue and die well is too put our selues wholly intoo Gods tuicion and not to presume ought at all vpon our owne power or wit. 673 a 50. The Life that is in man is ioyned with reason and vnderstanding 201. a 17. In what manner it is Lawfull for a man too be wearie of this Life 53. a 5. It is no lawfull for the faithfull too mislike thier Life 64. a 5. The faithfull must still hope for life yea euen in the extremitie of deth 331. b 5â— The cause why the Fathers of olde time were satisfied with long liuing 820. b 38. The ends wher vnto we Liue in this worlde 19. b 41. 1â— b 42. 19. b 4. 644. b 32. The desirousnesse of the wicked to Liue still in this world and their lothnesse to die 820. b 5â— The opinion of the heathen concerning mans Life 83. b 12. All things that concerne euerlasting Life are faâ—â—e aboue our reach 522 a 36. Looking and Lookes God loketh not only vpoÌ„ the thingâ— that are apparant to the world 573. b 59. Vnchast Lookes shew the corruption of the heart 577. a 42. Our Lokes are as sparkles to kindle the fire of lust within vs. 577. a 32. Men are alwayes vnhappie if God Loke not vpon them and be readie to heare them 507. a 59. The end why we ought to Loke vnto God. 5. a 13. Loue. Gods tender and Fatherly Loue toward vs. 23. b. 15. 25. Hovv needefull it is for vs to be persuaded thereof 28. b 55. 29. a 2. VVhy God doth nor alwayes shewe the signes of his Loue to his children 405. a 6. The wretchednesse of them that doubt of Gods Loue. 286. a 21. VVhy God trieth vvhether vve Loue him and serue him or no. 4. a 53. Gods incomprehensible Loue towards vs. 784. a 31. VVee ought too bee persuaded of Gods Loue towards vs. 285. a 50. Gods Loue is not the lesse towardes vs for his afflicting of vs. 2 9. a 17. 32 b 18. VVhy God vttered his Loue in olde time by giuing men long life and worldly prosperitie more than now adayes 770. b 51. The true Loue of God. 70. a 10. The Loue and seruice of our neighbour must bee matched with the Loue and seruice of God or else it is to no purpose 40. b 16. Fleshly selfe Loue displeaseth God. 66. b 34. VVe ought to Loue our neighbour as our selfe 319. b. 3. The true triall of Loue. 49. a 41. If we Loue our enemies it shall turn to our owne benefit â—18 b. 11. The blasphemie of the Papists in denying that it vvas alwayes Gods vvill that wee should Loue our enemies 597. a 35. Light. Gods mightie power wisdome and goodnesse vttred in bounding bringing forth of the light ought to prouoke vs to glorifie him 764 a 6. VVhy God suffereth the wicked to inioy the Light as well as the godly 766. a 40. The daylight giueth shape fashion and beautie too all thinges vpon earth 765. a 36. The daylight discouereth and restreineth the leudnesse and outrage of wicked folke 765. b 1. The wicked shall not inioy the light for euer 766. a 56. Lightning Lightning is a token of Gods presence 29. b 41. M. Magistrates The Magistrate occupieth Gods roume 545. b 28. Magistrates ought too submit them selues too God with all feare and care 293. a 13. VVhy Magistrates are termed the children of God. 17. a 27. After what maner men ought to for beare to rayle or to speake euil of Princes and Magistrates 675. a 26. Man. VVhat Man is of himselfe 40. b 46. 451. b 22. Man is the vvomans heade 54. b 32. Mans strength and abilitie are wholly from aboue 52. Men bring nothing with them into the world neither shall they carie any thing with them 33. a 37. 51. Mans dulnesse and vnabilitie in conceiuing Gods sayings and doings 637. b 1. Men are by nature vvholly giuen to euill 12. b 55. 19. b 18. 21. a 44. 56. a 4. VVherein Men differ from the brute beastes 619. a 20. Men are lesse moued vvhen God calleth them too him than the brute beasts 527. a 61. VVhy Men are termed the children of God. 17. a 20. Men are naturally the bondslaues of the diuell 761. a 31. Men challenge more to them selues than is meete for them 575. a 38. All Men are alike before God. 676. a 59. Men are loth to bee admonished of their misdoings 15. a 4. Mariage The Mariage of childreÌ„ vnder yeeres of discretion is no Mariage at all 618. b 7. Marking VVhat is ment by Gods Marking or beholding of our steps or paces 678. a 54. Measure VVhat Measure is to be kept in muzing vpon Gods workes 728. a 13. Measure hard to be kept in feasting 8. b 36. VVhat Measure wee ought to keepe in the consideration of the misteries of this life 272. b 40. Mediator The onely meanes to come to God is by the Mediator 816. b. Meeldenesse The Meeldnesse and gentlenesse that men ought too haue in reprouing one anothers vices 660. a b. Iob giueth vs an example of meeldnesse 553. a 10. Merites Looke more in Deseruings Hovve fondly the Papistes do builde their Merits vpon patches of scripture 813. b 36. The furie of the Papists in alledging their owne Merits 189. a 50. Mirth and Merie Moderate Mirth not to be condemned 55. b 42. Christian Mirth and reioycing 55. b 42. 376. b 13. 510. b 27. 644. b 46. The children of God
hartes by his holy spirit and that it is he which fenceth vs which is a bulwark fortresse to vs Marke also what Sainct Paule sayeth in the viij of the Romanes For after hee hath shewed that the faithfull are inuincible when the spirit of God beareth theÌ„ record of their lyfe he saieth that although they haue not receyued him fully and perfectly yet notwithstanding yea though they had receyued but some one small drop the same is the seede of lyfe to assure them that God will accomplish that which he hath begonne Seeing then that the faithfull haue such an assurance that God hath gyuen them of his holy spirit to shew vnto them that he will bee their father to the ende thervpon they maye lift vp their voyces mindes and vaunt themselues against Satan against death against all things And wherefore Bicause nothing is able to put them froÌ„ the sayd loue which God beareth theÌ„ which he hath once shewed to them in our Lord Iesus Christ Thus we see how we must do and what we haue to hold vs to as shall be laide forth more at large hereafter specially wheÌ„ we come to declare what the mischiefes were that SataÌ„ wrought againste Iob and howe we ought to take theÌ„ But at this present I do but only touche that whiche is necessarye for this present purpose Let vs come to that which is in the text where mencion is made of Iobs vprightnesse True it is that I haue already declared al that matter so as it were but superfluous to make a new discourse of the things that haue bene touched hertofore It shall suffize for vs to make a short rehearsall of them to the intent to bring that thing to our remembrance whiche is greatly for our profite to know Marke then wherefore the holy Ghost hath declared the lyfe of Iob new againe It is to the ende it shoulde be as a patterne for vs to shape our selues like vnto it Is it our desire to frame our liues to Godward and to his seruice Then muste we firste of all haue this sayde soundnesse of hart that we be not double and that we serue not God in outward appearance onely with our feete handes and eyes but that our hart march afore and that we haue a pure and single meaning to giue our selues ouer vnto God to bee wholly his and to abhorre all hypocrisie Beholde at what poynt we must beginne if we meane to haue our lyfe well ruled allowed of god For vprightnesse muste in any wise spring of the feare of God that is to say we muste shewe outwardly what lieth hid within vs so as if the roote be good it shall by and by bring forth good fruites that our workes may beare record how our protestation of seruing God and of assuring our selues of all things at his hande is not vayne And this consisteth in two things namely that we deale with vprightnesse equitie among our neighbors mark me that for a speciall point and also that we haue a religiousnesse in vs to serue God imputing all vnto him And this vprightnesse teÌ„deth not to the end that ech one of vs should shrinke aside by himself to seeke his owne profite but that we shoulde coÌ„municate all togither according as God hath bounde and knit vs togither into one bodie so as euery man haue a care to serue his neighboures turne to mainteine this brotherly communion and equitie of not doing that to another which we would not haue done to our selues Thus see we how God proueth what we be that is to wit whither we liue vprightly amoÌ„g men without hurting or hindering of any man or rather whither we labour to doo seruice vnto all men For the principall poynt is that we referre all vnto God acknowledging our selues to be wholy his and that it is reason that our life our death be offered vnto him in sacrifize that we worship him that we do homage vnto him for the things that he hath giuen into our handes that we confesse howe he ought to haue all superioritie ouer vs that wee protest it by our prayers and requestes and that we shewe howe it is he that is our whole refuge and how it is he to whome we are beholding for all things Lo here the record which it behoueth vs to yeelde of the soundnesse that is hidden in our harte as of a roote that is hidden in the earth But for asmuche as the cace so standeth that wee can not walke as it becommeth vs to Gods lyking except wee vtterly withdraw our selues from euill This also is well attributed vnto Iob and vnder his persone wee are aduertised that wee shall neuer serue God without greate difficulties and many hinderances which the Diuell styrreth vp so as if wee will keepe the ryght way it behoueth vs to leape ouer the trenches to steppe ouer the stones and to marche among thornes And thus wee see the manifold incombrances that are cast afore vs to turne vs aside from walking as God hath appoynted yea eueÌ„ to marre vs altogither But what for that Let vs learne to put this lessoÌ„ in vre that Iob serued God by withdrawing himselfe froÌ„ euill So theÌ„ wheÌ„ we see the whole world corrupted so as we be as it were amoÌ„g briers caÌ„ see nothing but euill examples let vs resist all suche things For why If we be so lazie as to make excuse that bycause the world is wicked froward wee may well do as other do that is ouerfond For lo here is Iob set before vs to condemne vs For if he in those dayes withdrewe himselfe froÌ„ euill ought not wee to do the like in these dayes too Specially seeing that God gyueth vs warning that wee cannot lyue holily without greate battelles and great hardinesse And what more Hee gyueth vs the grace to ouercome all Satans assaultes in suche wise as there is no excuse for vs â–ª if wee do not as Iob hath done For he lyued not in a tyme when all things were well ordered or where men were as Angelles No no hee lyued among idolaters abundance of wickednesse reigned in his time and there was as greate store of vyce in the worlde then as there is at this day And yet for all that Iob folowed not the bent of other mens bowes as the Prouerb sayeth But he retired into himselfe beeing well assured that hee ought to serue god So then let vs not in these dayes alledge the corruptnesse of our tyme in that all is turned topâ—iteruie But rather let vs consider that God by meane thereof prouoketh vs to bee so muche the carefuller to shunne the thing that may infect vs For in asmuche as we see howe vyces are as it were an euill ayre wee must flee from them in cace as if one shoulde tell me that my meate were poysoned I woulde haue no minde to meddle with it or as if a man should tell me there were daunger in a
Therfore it was requisite that Iob shoulde be fenced all the whyle aforehand by the grace of God and that it shoulde serue to raÌ„pire him round about And this lesson is greatly for our profite For heereby wee bee warned to pray vnto God that it may please him to defende vs for asmuche as while wee be in this worlde wee are as it were in a wilde woode full of robbers And here wee see also why the Scriptures attribute these titles vnto him namely that he is our buckler and shielde our wall and trenche our rampyre and bulwarke our tower and fortresse VVherefore dothe the Scripture vse so many woordes to betoken that Gods protection is of force It is to teache vs that without him we shoulde perishe a hundred thousande times a day and therefore that he must be fayne to watch continually for our safetie VVe see then as I haue sayde how it is requisite that men should acknowledge their lyfe to bee nothing considering how it is so frayle as nothing can be more how it is subiect to an infinite number of deaths in so much that they be thereby stirred vp to pray God to take them into his tuicion and when they shall haue lyued one day they muste acknowledge that they were mainteyned by God and vnto him must they yeeld the prayse of all Lo what wee haue to marke in this streyne For if Satan who is the enemie of all truthe do coÌ„fesse how it is God that is mans defence is coÌ„pelled to say so as if he were vpoÌ„ a racke seeing God hath made vs to taste of his woorking and made vs to feele it what an vnthankfulnesse shall it be if we confesse lesse than Satan hath done who desireth nothing els but to deface or rather vtterly to abolishe Gods gracious goodnesse by his lying so as it myght not bee knowne at all So then wee see that suche as thinke not of this protection of God are worse than the Diuell and needes muste it be that they are turned into brute beastes or rather altogither bewitched Thus much concerning that woorde Consequently it is sayde That God gaue Satan leaue to do what he listed with all Iobs goodes condicionally that bee touched not his persone Heere at the firste blushe a man myght maruell why God did so gyue ouer his seruaunt Iob to Satans pleasure is it meete that the Diuell should haue such credite with God that when he craueth leaue to woorke vs mischiefe God shoulde graunte it him It seemeth that God fauoureth him and that he maketh sporte with vs in the meane while as with a tennis ball But let vs marke that wheÌ„ God grauÌ„teth Satan this thing he doth it not to pleasure him neyther is he moued of any fauour that hee beareth towards him but by cause he hath ordeyned it in his owne purpose he is not moued by SataÌ„s sute nor perswaded by him to suffer Iob to bee so punished Hee had alreadie so determined in his owne purpose Before Satan had vttered any woorde or made any such petition God was minded to punishe his seruaunt and he minded it for â—ust cause the which he hath disclozed vnto vs though the same were to vs vnknowne yet muste wee lay our hand vpon our mouth and say that God is rightuous and vnpartiall in all that he doeth Thus ye see the first pointe that we haue to marke that is to wit that God here grauÌ„ted not Satans request as though hee had bene moued by his sute but for asmuche as he was minded of his owne good wil to chastyze Iob therfore he graunted Satan his demaunde verily euen to spyte Satan and to haue the greater triumph agaynst in putting him to confusion For Satan made full reckening that Iob should haue cursed God to his face that is to say that he should haue blasphemed him with open mouth when he came to be beaten so roughly And why did Satan so For hee considered what we are of our selues that is to wit how we be as fleeting as water and that all our streÌ„gth is nothing But in the meane while he had no vnderstanding of Gods grace how strong and inuincible the same is in vs True it is that he feeleth it and that he hath experience of it spite of his hart and yet for all that he knoweth it not a whit And see how he is deceyued â–ª see wherevpon he maketh his reckening namely that if he caÌ„ get leaue to torment vs we shal be vanquished out of hande we shall bee swalowed vp of heauinesse by and by and that we will fall into despayre blaspheme god Lo what Satan hopeth and what he pretendeth to do Marke it well But God will resist him and disappoint him of his hope For he will sende the grace of his holy Ghost before hand and so shall Satan be coÌ„founded when he sees he hath no power to compasse the thing that he ment to haue attempted against Gods seruauntes but all goes backward and cleane contrarie to his intent God therefore knowing what the issue of Iobs afflictions should be â–ª had determined in his owne purpose to scourge him and so you may see he did it not at Satans instigation VVhy theÌ„ doth the holy Scripture tell vs here that it was done at Satans request â–ª That is for two causes Firste that when we be beaten with Gods roddes we myght knowe that Satan procured it yea euen to cast vs into despayre And this is it which S. Paule sheweth vs in the text which hath bene alleaged a few dayes ago namely that we haue battaile against spirituall powers and not agaynst fleash bloud As often then as any euill befalls vs let vs be sure that Satan hath practized it against vs to the end we may withstaÌ„d him by faith and that we being fensed armed with the mightie power of God and knowing that Satan hath so great power ouer vs may retyre our selues to the refuge of him that is able to strengthen vs Heere ye see whervnto the Scripture had an eye in that cace And now for the secoÌ„d point the Scripture meaneth to shew Gods fatherly loue towards vs in somuch as he supporteth vs as his little babes and giueth not any such libertie ouer vs as our enimie would very fayne haue specially that he might take his pleasure in afflicting vs were it not that he knoweth howe the same is for our singular welfare True it is that we must be fully resolued vpon this poynte namely that though we knowe not wherefore God punisheth vs we muste alwayes acknowledge the same to be rightfull But yet therwithall it behoueth vs more ouer to haue this lesson printed in our harts namely that God loueth vs so tenderly that he desireth nothing but to bring vs home againe in so muche that he spareth vs and holdeth vs as it were in his lap for so wee see that the Scripture speaketh Now then when we see Satan come to kindle
if God saw him not any more but to signifie vntoo vs what the furie of Satan is and what is his accustomed manner of dealing that is to witte that hee did the worst he could without regarding that he is subiect to God and that he vsed his owne rebelliousnesse in making hauock of Iobs goodes howbeit that there is yet one thing more ment by that saying that is to wit that Satan did in effectuall deede shew the leaue that he had gotten For I haue told you already that this streyt determination of God whiche was vnknowen to men is nowe declared too vs here For whereas the Scripture telleth vs the thyngs whiche are apparant vnto vs as how Iob was by and by spoyled of all his goodes how hys children were slayne and how he himselfe was sore plagued in his owne persone these things were commonly knowen to all men But all men knew not that which was rehearsed afore that is to witte that God hild his assyses and that all was disposed by his ordinance and nothing happened without his prouidence They that haue the eyes of faithe too comprehend thys haue the vnderstanding of it The residue perceyue but onely the things that were done outwardly And here we see wherefore it is sayde that Satan went out from the presence of the lord For the holye Scripture putteth a difference betweene the outwarde things that are done and the purpose of God whiche is not knowen but to the faythfull which lift vp themselues aboue their owne reason and aboue all their naturall wittes For we shall neuer attayne too the knowledge of Gods Maiestie except wee bee caried vp aboue all our owne abilitie And nowe the Scripture returneth to the Story when it sayeth that Satan is departed from the presence of the Lord that is to say it was visibly perceyued and after an apparant manner how he punished Iob. Thus we see what is meant thereby The residue is alwayes to expresse the nature of Satan which is that hee with an inordinate rage casteth out fyre and flame as though he would make a cleane dispatch of all togyther and too bee short how it is hys office too tempte men as it appeareth in the place where Iesus Christ was tempted where it is sayd Behold he that tempteth This terme and title of Tempter is attributed peculiarly vnto Satan And why so To the ende wee should know that he seeketh nothing but to destroy all and to put mankind too confusion Thus we see that al his diligence al his going about and all his trotting vp and downe is to leade vs with him to destruction and for that purpose desireth he to be exempted from obedience vnto God that hee myght turne all vpside downe Seeing we know this we ought too bee so much the more prouoked to pray vnto God to take vs into his hande and tuition For when he receyueth vs we be in safetie from all the troubles that Satan can practize against vs But if God once withdraw hymselfe from vs or do but onely slacke his hande a little by and by wee shall be ouercome by Satan VVe see then how we be taught on the one side to humble our selues and to walke in feare and warinesse and on the other side to call vppon God assuring our selues that as long as we be succoured by him we shall want nothing yea and that although we be fayne to fight against great distresses yet we shall be sure of the victorie which he hath promised to all those that are his Now let vs fall down before the maiestie of our God praying hym too make vs perceiue the euilles that are in vs and that vpon the knowing of them euery one of vs may feele himselfe full of infirmities yea euen of the outrageous vices for the which wee well deserue too be thrust out of his presence And herewithall let vs pray him to strengthen vs in such wise by his holy spirite as we may blisse him continually both in prosperitie and aduersitie and that wee may not desire any other thing than to please him in all poynts and to yeelde ourselues wholly vnto him And that although we haue to do with an enemie that is ouerstrong and ouer boystous whome we be not able to resist and to beare backe his blowes yet notwithstanding through the maintenance and power of our good God we may continue in his obeysance vnto the end that is to say euen vntill hee haue gathered vs home to himselfe to make vs partakers of that most happie triumph which he hath prepared for vs in his heauenly glory That he will graunt this benefite and grace not only vnto vs but also c. The sixth Sermon vpon the first Chapter 13. One day as his Sonnes and Daughters vvere eating and drinking of vvine in their elder brothers house 14. A messenger came vnto Iob and sayde The Oxen vvere laboring and the shee asses vvere feeding by 15. And behold the Sabeans brake in vppon them and tooke them and haue slayne thy seruantes vvith the edge of the svvord And I am escaped alone to bring thee vvord of it 16. And as he vvas yet speaking Behold there vvas another vvhich sayd The fyre of God is fallen from Heauen and hath burned vpthy Sheepe and thy seruauntes And I only am escaped to bring thee vvord of it 17. And as he vvas yet speaking behold another vvhich sayd The Chaldees haue made three bands and brake in vpon thy Camels and haue taken them avvay and haue also smitten thy seruants vvith the edge of the svvord And I only am escaped to come and tell thee 18. As he vvas speaking behold another saying Thy Sonnes and thy Daughters vvere eating and drinking of vvine in their elder brothers house 19. Behold an hideous vvinde from the vvildernesse rushed against the house and crushed the four Corners of it togither and it is fallen vpon the yong folke and they be dead And I am escaped alone to tell thee of it IT is sayd that Goddes Angells incampe themselues round about the faithfull and this present story sheweth vs howe greatly it is for our behoofe to be so garded and fenced round about For we see what the rage of Satan is against al those that feare god If we consider well what the state of our life is we shall find our selues subiect to a hundred thousand kinds of death and that wee cannot treade one step but ▪ we shall be wounded And we haue skill enough too say that man is nothing considering the frailtie that is in him But in the meane while we consider not sufficiently what the malice of Satan is who vnderpryeth vs practizeth all that he can against vs to cast vs into despayre And therefore our Lord is here minded to aduertise vs what neede we haue to be garded by his Angells whych fight against al the assaults that Satan intēdeth against vs For like as Sathan is an aduersarie against vs so doth God appoint
marke the grace that was gyuen to Iob in that hee did not vtterly consent too this so raunging talke for that had bene a blaspheming of God but onely did lette slippe suche woordes at randon If a man had asked him by and by what sayest thou is there no difference betweene good men and badde dothe death make a finall ende of all thinges Thou speakest heere lyke an infidell that neuer knewe of God nor of Gods religion For God teacheth vs that after death there is a better lyfe than this and an euerlasting heritage which hee hath prepared for those that are his and for those whome hee hath chozen and as for the reprobates seeyng that they haue despyzed him during theyr lyfe they shall knowe him to bee their iudge If Iob had bene posed thus hee woulde haue confessed suche things yea euen vnfaynedly and yet for all that hee ceasseth not to ouershoote himselfe in the same things Also wee see that all the matter consisteth not in knowing but wee muste perseuer in the same knowledge to withstande temptations with it when they assayle vs For if we haue readde the holy Scripture if wee haue haunted sermons if we haue bene taught that which is requisite for a mans saluation and yet for all that bee negligent and bende not oure minde to bethinke vs of the things that wee haue hearde afore it is all one as if a man beeing well furnished with Corselet Murryon swoorde and Target shoulde hang them all vp vpon a spirget and suffer his armour to ruste and his swoorde to sticke faste to the scabberd when hee should come to haue neede of them Hee may well say I haue armour and weapon ready but what shall it boote him to looke vpon them yee see his furniture is vnprofitable bycause hee hath suffered it to ruste and moreouer hee shall not knowe howe to handle eyther swoorde or target at his neede Euen so standeth the case with vs VVee may well haue knowne the thing that is good and conuenient for our saluation and yet for all that when as wee thinke our selues too bee handsome and well appoynted men wee shall not haue the skill howe to applie all things to our behoofe but this knowledge of ours shall bee as it were rustie so as it shall not come to our remembrance when wee haue neede of it and when it might stande vs in beste steade Then see wee here a good lesson for vs which is that it is not ynough for vs to haue knowen the thing that God sheweth vs for our profit but wee muste also exercise it without ceassing and our remembrance muste bee refreshed to the intent wee may knowe which is the true vse of the holy Scripture For if that whiche is spoken of here befell vnto Iob who notwithstanding had earnestly minded the worde of God I meene not the word written but the woorde that God hath giuen him by aspiracion if he I say missed not to be besotted at his most neede what shall become of vs that are muche weaker than hee was And therefore lette vs beseeche this good God that if at any time for to make vs humble he suffer our owne infirmitie too ouerrule vs so as wee haue no suche power too warde Satans blowes as were requisite yet notwithstanding the same may bee crossed out of his reckening booke and not bee called to account Thus wee see what wee haue to do But will wee bee assoyled at Gods hande Then muste wee first condemne the faultes that wee perceyue in ourselues Furthermore as touching the state of the seconde lyfe the Scripture sheweth vs as muche as is expedient to bee knowen in this behalfe which is that it is true that when men are come to the ende of their race God draweth them backe from hence beneathe For this life is likened too a course or a race Therfore we haue made an ende of our race or iourney at death But yet for all that wee ceasse not eyther to bee in payne or else to bee in blissed ioye after that our soules are parted from our bodies Lo what wee haue too beare in minde As touching the paynes of this present lyfe as the care of eating and drinking of mainteyning oure selues in apparell and of keeping oure selues from harme taking as well by meanes of men as by meanes of beastes all this shall vtterly ceasse and yet in the meane while it is saide that the childreÌ„ of God are gathered vp into ioy True it is that as yet wee haue not the crowne that is promised vs and whiche is prepared for vs For the whole body of Iesus Christ muste bee made full and perfect togyther And heere wee see why it is sayde that our lyfe lyeth hidde in Christe vntill the tyme of his câ—mming But yet the faythfull resting in Abrahams bosome are already so farre foorth parttakers of the sayde ioy as they knowe that God is their father and that the truste whiche they haue had in him is not in vayne And specially wee muste marke howe Sainct Paule sayeth that as long as wee bee shutte vp within this mortall body wee walke in hope without any beholding or sight of the things that are promised vs for all those things are hid from vs but when wee bee parted out of the worlde wee see the thing that wee hoped for and the thing that was earst hid from vs is then shewed openly vnto vs VVe see then howe the faythfull that are departed out of this worlde are in ioy with God and do knowe that forasmuche as they bee Christes members they can not perishe yea and that they knowe it muche better and with a greater power than they had done during this present lyfe And as for the reprobates they are as condemned caytifs that wayte but for the houre of execution and torment For they be sure alreadie of coÌ„demnation And heere wee see why it is sayde that the diuelles are locked vp in darke prisons and bounde as it were in chaynes vntill they come to the sayde finall confusion whiche is prepared for them agaynste the comming of our Lorde Iesus Christe Thus wee see what the Scripture dothe briefly shewe vs concerning the state of the seconde lyfe in wayting for the laste daye But it is spoken soberly vnto vs bycause wee bee too muche gyuen too fonde and curious questions And wee see that men loue better too bee inquisitiue what is done in Paradise than too knowe whiche is the waye too come thither Beholde God him selfe telleth vs saying Come to mee Hee sheweth vs how wee may come thither and wee passe not for it You woulde maruell to see howe colde we bee when it standeth vpon the poynt of going vnto him by the meanes that hee hath giuen vs and yet in the meane whyle wee bee buzie in demaunding what is done heere and what is doone there what is this and what is that VVee be desirous too knowe that whiche God hath hidden from vs for hee
Iob bothe deafe and blinde Sometimes when it thundreth and the ayre is so sore troubled that a man can not heare any thing all oure wittes bee as it were vtterly amazed and therewithall we bee striken in feare and when we see the flashes of lyghtning and heare the thundercrackes and the ratling of some sore and vehement hayle wee imagine that wee shoulde bee fordoone and wee shrinke our selues inwarde in suche wyse as we dare not once put out our heads Euen so stoode the cace with Iob. VVherefore let vs consider these things and there withall let vs also beare in minde the doctrine that I haue touched already True it is that here we muste marke two things for wee haue two extremities whereof it behoueth vs to take hede The one sorte thinke it is no pacience if a man bee not altogither peaceable The other sorte are of opinion that although a ▪ man chafe agaynste God and resist him yet hee ceasseth not to bee pacient conditionally that at the ende hee mislyke of his faulte and repent it These men gyue themselues the brydle and take leaue to committe many sinnes yea and they suppose themselues to bee pacient when they haue so stomaked agaynste God by that meane where through they bereeue themselues of Gods grace Therefore wee must take heede of these two extremities And let vs marke that our pacientnesse in submitting our selues to Gods good will is not to bee without any greefe at all or not to stomake the matter at some times or not to feele the waues that come rushing against vs so as wee shold be as senseles persons in that behalfe But rather when wee bee in suche battels let vs not discourage our selues for the matter but lette vs call vpon God and therewithall feeling continually howe greately wee be giltie before him let vs pray him to strengthen vs by the power of his holie spirite that wee may be able to withstand such assaultes whereby we myght be oppressed at the firste blowe if hee susteyned vs not Beholde I say howe it behoueth vs to deale to the ende that when God shall haue gyuen vs any power and strength to withstand temptations he may encrease the same in vs vntill we be come to the ende of all our battels Now let vs fall down in the presence of our good God with acknowledgement of our faults beseeching him to make vs feele better what we haue not done that we may be sory for them craue pardon of him walke in such aduisednesse that beeing shrowded vnder the shadowe of his wings we may be fenced with a good inuincible defence against our aduersarie all that euer he cā practyze against vs And for asmuch as we be inuironed with so many wants while we be in this world let vs pray also to bee strengthned with power frō aboue that we may not faynt in the midst of our iourney but hold out our race hauing alwaies our eye vpon the glory that is promised vs in heauen and purchased for vs by the death and passion of our Lord Iesus Christ not doubting but that wee shall fully perfectly enioy it when we shall haue earst taken possession of it here beneath by hope and pacience That it may please him to graunt his grace not onely to vs but also to all people and nations of the worlde c. The thirtenth Sermon which is the third vpon the third Chapter ▪ 20 VVhy gyueth hee lyght to them that are in miserie and lyfe vnto them that haue sorrow ▪ full hartes 21 VVhiche wayte for death and it commeth not to them and whiche seeke for it more busily than for treasures 22 They woulde reioyce and bee merye they woulde bee very gladde if they myght finde the graue 23 VVhy giueth he light to the man whose way is hidden and which God hath shet vp 24 My sighing commeth before I take my repaste and my roaring is lyke the ouerflowing of waters 25 I haue met with the thing that I stoode in feare of and the thing that I mistrusted is falne vpon mee 26 I haue not bene in prosperitie I haue not bene in quiet I am not in rest and yet notwithstanding this trouble is come vpon mee IOb complayneth here as though God did men wrong too put them into the worlde and to exercise them with store of miseries And so he maketh his reckening that if God will haue vs to liue he should mainteine vs at our owne ease not incomber vs with many troubles Thus we see briefly what is conteyned here Verily Iobs intent was not too pleade agaynst God as if he woulde go to lawe with him but yet in the meane whyle the greefe that hee susteyned carryed him so farfoorth that these complayntes passed out of his mouth How nowe VVherefore hath God set vs in this world Is it not to the end that we should know him to be our father and that wee shoulde blisse him bycause wee be sure that he hath a care of vs But contrariwise it is to bee seene that many men are afflicted and tormented with many miseries To what purpose doth God holde them at that poynt It seemeth that hee would haue his name to bee blasphemed VVhat can they do whome hee handleth so rigorously when they see death before their eyes or rather haue it betweene their teeth they can not but fret and chafe at it Thus wee see an occasion of murmuring agaynst God and it seemeth that he himselfe is the cause of it Here we haue a very good and profitable lesson which is that we should assure our selues that whē God scourgeth vs yet hee ceasseth not to giue vs some taste of his goodnesse in such wise as euen in the middest of our afflictions wee may still prayse him and reioyce in him Yet notwithstanding it is true that he restrayneth our ioyes turneth thē into bitternesse But there is a meane betwixte blessing of Gods name and blaspheming of it whiche meane is to call vpon him when wee bee oppressed with aduersitie and to resorte vnto him desiring him to receyue vs vnto mercy But men can neuer keepe this meane except God haue an eye to it of himselfe when he scourgeth vs Therefore let vs marke firste that whensoeuer God sendeth vs any troubles and sorowes hee ceasseth not to make vs taste of his goodnesse therewithall to asswage the anguishe that myghte holde our hartes in distresse How is that VVee haue shewed heretofore that if men had an eye to Gods former benefites towardes thē yea though it were but in that hee hath susteyned them from their childehoode after hee had brought them out of their mothers wombe and giuen them lyfe it were ynough to comfort them euen when they bee ouerloden with dispayre and to make them thinke May not God punishe vs iustly for wee bee bounde to beare paciently the aduersitie that hee sendeth and nature teacheth vs so to do forasmuch as hee bestoweth so many
benefites vpō vs according as Iob hath shewed heeretofore VVee see then howe this onely one consideration ought to asswage our sorrowes according as it is to bee seene that if men put suger or hony into a medicine that is ouer bitter it wyll alay it in suche sorte as the pacient may the better take it wheras otherwise it would go neere to choke him But there is yet a further matter in this namely that God sheweth vs the vse of his chastyzementes whiche hee sendeth vs whiche is not that hee meeneth to destroy vs so ofte as hee scourgeth vs but that it is for our profite and welfare and hee promiseth vs that if wee bee faythfull hee will not suffer vs to be racked out of measure but will supporte vs So then if wee bee afflicted there is no reason why wee shoulde take pritche agaynst God as though we founde nothing but rigour at his hande For wee bee so comforted in our afflictions as if our vnthankfulnesse letted vs not we myght reioyce and say Blissed be the name of God although hee sende vs not all our owne desires Thus muche for the firste poynte And nowe herewithall wee muste marke also the seconde article whiche I haue touched already which 〈◊〉 that although wee haue nothing but distresse although we bee hilde as it were vpon the racke and that wee haue nothing at all to comforte vs yet muste wee not bee hasty to take pritche agaynst God but wee muste rather call vpon him according as it is sayde let him that is sorrowfull pray Sainct Iames sheweth vs the meane whiche wee oughte to holde If wee bee merrie sayeth he let vs sing not after the maner of the worlde whiche ruffleth it and royetteth it without acknowledging that his goods come of God but in rendring prayse to God for our gladnesse And if wee bee in sorrowe and heauinesse let vs pray vnto God beseeching him to pitie vs and to abate his rigour Thus wee see that when the faythfull are at theyr wittes ende so as they can no further go yet muste they not rushe agaynste God and finde faulte with him neither muste they outrage as those do whiche are full of pryde and rebelliousnesse but rather let vs thinke thus Lorde I see my selfe to bee a wretched creature I knowe not where too become I woote not what to doo except thou receyue me to mercy and shewe thy selfe so pitifull towardes mee as to releeue me of my miserie which I can no longer beare Thus wee see that the children of God muste beare their aduersities paciētly although God chastize them roughly for a tyme And it is to be seene that although Iob had cōtinually minded the same lesson yet was hee not sufficiently armed to withstand temptations for he sayth here VVhy do the God giue light to suche as are of troubled mindes He remembred not that God had iust cause to keepe men in the middes of many miseries and that although their state bee wretched here belowe yet is God righteous still and that albeit he punishe vs and keepe vs occupied many wayes yet it becommeth not vs to holde plea with him vnder colour that he holdeth vs here against our will and that we be shutte vp in prison while wee bee in this lyfe neither must we conceyue any displeasure for all that Iob did not sufficiently consider this Nowe if suche a persone as Iob was happened to ouershoote himselfe and to kicke agaynste God for want of hauing the sayde regarde that I haue spoken of muche more muste wee set our mindes vpon the sayde two poyntes that is to wit that we beare in remembrance that God neuer forsaketh vs and therefore that wee may not bee ouersorowfull when God sendeth vs any aduersities bycause wee bee sure that his chastizing of vs is after such a sorte as therewithall hee releeueth our greefe at leastwise if it be not long of our selues and of our owne vnthankfulnesse And secondly that whē wee bee distressed that wee can no more God calleth and allureth vs friendly vnto him yea I say hee prouoketh vs to resorte vnto prayer as often as wee bee as it were vtterly stripped out of all that wee haue Lo heere the true remedy which is to call vpon our good God to haue pitie vpon vs and not to suffer vs to bee so dismayde as to say I wote not what to do and it is to no purpose to go vnto god Let vs keepe our selues from suche incombrance perswade our selues that wee shall alwayes be sure to fare well if wee call vpon God who will bee alwayes mercifull to vs euen in the middest of our afflictions VVhen wee haue these two poynts well settled in our remembrāce we shall no more say VVherefore is it that God holdeth those heere whiche are in sorrowe of minde For wee see wherefore hee doeth it There is greate reason why God shoulde chastyze men For how greate are our sinnes the number of them is infinite Agayne if wee looke vpon our lustes there is also a very bottomlesse gulfe whiche hath neede to bee mended God therefore muste mortifie vs Furthermore if wee consider howe muche wee bee gyuen too the worlde wee shall finde that our afflictions had neede too bee plucked from it by Gods chastyzementes Moreouer howe greate is our pryde and presumptuousnesse And therefore muste God needes humble vs Besides all this howe colde are wee to craue his helpe and therefore hee muste bee fayne too inforce vs too it Finally ought not our fayth to bee tryed and made knowen Then see wee not reasons inowe why God holdeth vs heere and will haue vs to bee miserable so as there is nothing but payne trouble torment and anguishe in all our whole lyfe Is there not sufficient reason why God shoulde do this Marke heere a speciall poynte And sithe that hee continually calleth vs vnto him and maketh vs free passage vnto him and that wee haue suche a remedie in our miseries may wee not holde our selues well apayed VVee see howe wee oughte too bee armed and fenced agaynste the sayde temptations whiche reygned ouermuche in Iob howebeit that hee was not vtterly ouercome of it For when Iob speaketh heere of suche as desire the graue and whiche willingly dyg for it as for some hidden treasure longing to dye and cannot hee putteth him selfe in the same ranke as wee shall see by the sequele wherin he confirmeth his owne infirmitie and vice For it is not lawfull for the faythfull to mislyke their owne lyfe and to wishe so for death True it is that wee may wishe for death in one respect whiche is in consideration that wee bee hilde here in suche bondage of sinne as wee can not serue God so freely as were to bee wished bycause we are ouerfraught with vices In respect here of it is certaine that we may sigh and desire God to take vs quickly out of the worlde But as is sayde afore it may not bee for that we
the ayde that God giueth them how hee suffereth them not to be vtterly ouercome by Satan and therevppon doo quiet themselues and take comfort in that hee preserueth them The number of them is very small and yet is not this written in vaine But in generall we haue now to consider that the faithfull may wel sigh and grone all their life long till God haue taken them out of the world alwayes wishing for their ende that is to saye for death and yet notwithstanding they must restreyne them selues in such wise as they maye wholly submitte themselues to Gods good pleasure knowing that they are not made for themselues Firste I say that the faithfull maye well sighe as folke that are wearie of their long pinning in this prison of theirfleshe namely for the cause that I haue touched which is bicause they serue not God in such freedome as were requisite but drawe their lines amisse so as they woorke awrye and oftentimes swarue aside And which more is wee muste syghe but so farrefoorth as is lawfull for vs which is to be done so often as we enter into the consyderation of our owne ouerwearinesse when the matter standeth vpon the seruing of god For that must spurre vs to desire God to take vs out of this worlde and make vs haue an eye too the lyfe that is prepared for vs in heauen which shall be fully shewed vpon vs at the comming of our Lorde Iesus Christ And heereby wee see howe it is not onely graunted to Goddes children to wishe for deathe but also that they ought to wish for it For they shewe not a good proofe of their fayth except they seeke to go out of this worlde according as in deed all things hast and labour toward their marke But our mark is aloft and therfore must we neuer leaue running till wee come to our wayes ende whyche GOD hathe sette vs and wee muste desire that that may be quickly Neuerthelesse lette vs alwayes beare in mynde the cause that I haue spoken namely that wee must not bee prouoked to wish for death bycause we be subiect some to sicknesse some to pouertie some too one thing and some to an other but bycause we be not fully reformed to the image of God and bycause wee haue many imperfections in vs Marke well I say the cause that muste spurre and prouoke vs too desire death namely too the ende that beeing ridde of thys mortall bodye whyche is like a cabane full of all stinche and noysomnesse we maye bee fully reformed to the image of God so as hee may reigne in vs and all the corruption of our nature bee vtterly done away And furthermore lette vs keepe vs within the compasse of desiring to lyue and dye at Goddes pleasure so as wee maye not bee gyuen too oure owne wyll but so as wee maye make as a sacrifyze of it in that behalfe that our liuing maye not bee too our selues but to God so as wee may saye Lorde I knowe myne owne frailtie Neuerthelesse it is thy wyll too holde me in this world and heere I am and good reason it is that I shoulde tarrie heere But whensoeuer it shall please thee to call me hence I make no great accompt of my lyfe it is alwayes at thy commaundemente too dispose of it at thine owne pleasure Beholde I saye howe wee ought too deale in thys case And heerewithall lette vs haue oure affections euermore quieted yea euen in suche sorte as wee maye continuallye prayse Gods name assuring our selues that both in life and deathe hee will alwayes shewe hymselfe a Father and Sauioure towardes vs But after that Iob hath spoken so he addeth That such as are so distressed in their heartes would bee full gladde and fayne if they myghte fynde theyr graue VVherein hee bewrayeth himselfe too speake through a brutishe and vnaduised affection and that hee keepeth neyther measure nor modestie For hee confesseth that wee come too naught there So then wee see howe hee is falne howbeit not wyth a deadly fall but with a halfe fall and God rayseth hym vp agayne afterwarde as wee shall see Yet neuerthelesse the case standeth so as wee must verily condemne thys infirmitie heere in Iob that is to saye hee was so dismayed with heauinesse as he could no more taste of Goddes goodnesse thereby too gather neuer so little comforte too susteine hymselfe by But forasmuche as wee see that thys befell vntoo hym so much the more must we bee earnest in praying vntoo God that sorow maye not ouermate vs so as wee shoulde bee vtterly ouerwhelmed by it Therefore lette vs alwayes be so vnderpropped and stayed vp as wee may fight against sorrowfulnesse and feele that it is good for vs to liue heere according to Goddes will and that although wee haue great griefes and troubles heere yet must wee stande fully resolued vppon thys poynte that it is good for vs too continue here still in this worlde And wherefore To the ende that God may bee glorifyed in vs too the ende that our fayth may bee tryed to the ende wee should call vppon him and professe him to be always our father notwithstanding that he scourge vs and to the end that by meanes thereof wee may bee prepared too the heauenly lyfe Thys taste of the said fatherly goodnesse must alwayes make vs desyrous to go vntoo God and not suffer vs too gyue bridle too anye one outrageous and beastly affection as we see that Iob hath done heere And by the waye hee sheweth whence thys heauinesse came vppon him that had so wholly swallowed him vp and from whence also it proceedeth in those that are so dismayde as they can not admit any comforte to assuage their myseries He sayeth To the man whose waye is hidden and which God hath shut in as if hee had made the hedges round about it that no man should enter into it This is well worthy to bee noted For Iob sheweth wherein hee fayled namely in not yelding himselfe inough to Gods prouidence Yet notwithstanding heerewithall he discouereth a disease wherevnto all of vs are subiect That is to witte that wee be desirous to knowe all that muste befall vs and what our state shall be and al this we would haue declared to vs in so muche that when wee are in perplexitie so as wee knowe not what shall become of vs and that the inconuenience pincheth vs and we see no end of it then are wee at the poynte of vtter despaire Lo heere a mischiefe that is ouercommon and ordinarie And we must marke it well to the ende wee maye seeke the remedie on the contrary part VVhat then is the inclination of men It is that they could well find in their hearts to leape vp too the cloudes too knowe what shall be the course of their whole life And wee see how they determine with themselues I will do this and that Salomon mocking at the ouerweening that is in mâ—n sayeth that they determine vpon their
any vayne and fond imagination to thinke that no aduersitie can touch vs For if wee thinke so God muste wake vs vp in good earnest and shewe what power and authoritie he hathe ouer vs VVhat must we then do we must be vigilant to keepe good watch and specially when God handleth vs gently so as wee susteyne no aduersitie yet notwithstanding wee must haue an eye to that which may betyde vs after the example of Iob. For if the miserie that he misdoubted lighted vpon him wee maye be sure we are not sharper sighted than hee was to foresee a farre off the inconueniences that may hit vpon vs Also when we be falne into them let vs not therefore ceasse to resort to our god For we see how God hath ayded his seruant in the end And although hee seemed to be plunged into the gulfe of hell yet notwithstanding God reached him his hande and therefore let vs also hope for the like towards our selues Now lette vs pray thys good God that it may please him to open our eyes that wee maye the better knowe what is needefull for vs and that when wee see too howe many wantes and miseries wee bee subiecte in this worlde wee may learne to sigh and grone and specially that forasmuch as we be hild here in the bondage of sinne so as we can not serue our God in full libertie wee may long for the kingdome of heauen where wee shall haue full perfection and enioyemente of the graces whereof we haue but a tast in this worlde and also where we shall be ioyned too our heade Iesus Christ to reygne with him in euerlasting glory That it maye please him to graunt this grace not only too vs but also to all c. The fourtenth Sermon which is the first vpon the fourth Chapter This Sermon conteyneth still the exposition of the two last verses of the third Chapter and then the fourth Chapter as followeth 1. ELiphas the The manite ansvvered and sayd 2. If a man assay to talke shall it greeue thee And vvho can holde himselfe from speaking 3. Behold thou hast taught many and thou hast strengthned the vverie handes 4. By thy vvordes thou haste stayed them vp that vvere falling thou hast strengthned the vveake and trembling knees 5. But novv that the euill is come vppon thee thou art out of quiet and novve that it hathe touched thee thou art astonyed 6. Is not this thy feare thy trust thy hope and the vprightnesse of thy vvayes VPon Iobs talke whych we treated of yesterday ther remaineth to vnderstand that when we be in prosperitie we can not hope that God will continue it for the time to come nor let vs be in rest still For Iob seemeth to meene that the faithfull must al-always stand in doubt and that they must thinke that the thing which they hold with the one hand shall be forthwith taken away in the other Herevpon wee note that wee must not imagin more than God promiseth vs For it is a vayne and fonde presumption when men behight them selues that thing which God leaueth them in dout of And therefore God punisheth such maner of ouerwening when we imagin what wee liste and write vpon it that it shall be so God will not haue vs to haue any other leaningstock than his word whiche is the assured truthe that can not lye Therfore whensoeuer men presume vppon themselues there is nothing but vanitie and leasing and it is no wonder though they be disappointed of theyr purpose For our Lord hath good reason to mocke them when they passe measure after that fashioÌ„ And so must we hold this for a generall rule that our trust must be settled wholly vpon Gods promises And now lette vs consider what God promiseth He sayeth that if he haue thought vpon vs to day he will not forget vs any more tomorow but we shall be helped by his hand al the time of our life Behold what his promise is Then may we well assure our selues that God will always keepe vs and that by meanes thereof we shall not be in daunger of falling intoo decay But yet herewithal we must make our account to be subiect to manie inconueniences For our Lord sayeth not that he will keepe vs shut vp in a mew so as we shall see no aduersitie nor be acquainted with any trouble but be in continuall ioy and felicitie hee promiseth vs no suche matter but onely that he will aide and succour vs in all our necessities VVherfore it behoueth vs to vnderstand that God will exercise vs in manye aduersities and that we be subiect to the coÌ„mon afflictions of this present life and that in the meane season it ought too suffize vs that we shall be ayded by him and that we shal not bee vtterly forsaken Seing the case staÌ„deth so we perceiue very well that we must not sleepe when wee bee in prosperitie as though this state of ours were euerlasting so as nothing could change it And therfore in presuming so far we step beyond our boundes and why so For God telleth vs that we may peraduenture suffer many aduersities but he will help vs coÌ„tinually Now then in the meane while we shal fight yea be assayled on al sides And therfore those that passe their boundes in such wise shal be punished for their ouerhardinesse as I haue said already At a word the faithfull may euer be in doubt and yet neuer ceasse to bee in quiet How so For when we consider the chaunges and turmoylings of this world we must needes be afraid and carefull and euery of vs must prepare himself to receyue blowes wheÌ„ it shal please God to smite him But yet herewithall we know that in our falling wee can not light otherwise than vpon our feete bicause wee bee hild vp by the hande of God nor bee vtterly oppressed bycause he releeueth vs VVe see then how wee can not bee vexed with ouergreat vnquietnesse and yet wee may bee sore greeued in oure heauinesse not to withdrawe our selues from God and to make no accompt of calling vpon him but to haue our recourse vnto him To be short there is great diuersitie betweene the carelesnesse wherevnto we be inclined by nature according to the disposition of our â—leshe and the assurednesse that wee haue by resting oure selues vpon Gods promises For when we haue the sayd fleshly presumptuousnesse it is like a certaine drunkennesse which maketh vs blockishe so as wee haue no regarde of God nor of hys helpe making oure reckening that all shall go well with vs though hee neuer looke to vs nor thinke vpon vs But if we rest vpon Gods word we will call vpon hym and we will looke about vs on all sides and consider that oure life is a thing of nothyng that our state is wretched that death manaceth vs on all sides and that we bee hemmed in with infinite miseries Heerevpon wee pray vnto God and make our moane vnto hym and yet neuerthelesse if
there is cause why we ought to marke this lesson the better And nowe Eliphas addeth Consider if euer anye rightuous man haue perished Marke if the right dealing men haue beene rooted out Eliphas as I haue sayde alreadie taketh heere a good sentence so as the reasons which he bringeth heere against Iob are good and holy notwithstanding that the case bee euill And surely the principles that are set down here are drawne out of Gods pure truth By reason whereof it is as much as if the holy Ghost had pronounced this saying That neuer any rightuous man had yet perished and that neuer any right dealing man had bene destroyed Neither could any suche thing happen VVhy so For God hathe promised to haue a care of the rightuous as it is saide The eyes of the Lorde are vpon the rightuous and his eares are open to their prayers to heare them and to succour them at their neede The Scripture is full of this matter that is to wit that Gods hande is stretched out to preserue the rightuous which call vpon him and put their trust in him For needes must the Diuell haue bene stronger than God if the rightuous might haue perished and therefore let vs alwayes haue recourse to this sentence of Iesus Christe The father who hath put you into my handes is stronger than all His meaning is that our welfare shall neuer be in hazarde for so muche as God taketh vs into his keeping VVherefore for he will spread out his power vs to mainteine vs Therefore let vs conclude that our welfare is in good suretie when God hath once taken charge of it And so it is a sure doctrine that the righteous can not perishe nor the right dealing men be rooted out But there is great difference perishing and afflicting for punishments and afflictions serue not alwayes to destroy men as I haue declared partly already Yet may the affliction be so grieuous somtimes as it will seeme that they be deadly VVhat is to be done then we must conclude according as I haue shewed here before that for so much as God chalendgeth it to be his office to pull men out of their graues we need not doubt but that we shall be succored by him when wee haue endured for a time VVe see then that Eliphas misapplieth his matter as thoughe Iob were perished alreadie and that God had forsaken him vtterly without any remedy But it is not so True it is that he was a poore man altogither disfigured irksome to beholde and a spectacle that might shew the wrath of God but yet did not God ceasse to loue him as we may see and as experience sheweth at the ende Eliphas therefore is preuented with a dread which maketh him to misdeeme in so muche that hee leaueth no more roome for Gods mercy and â—meere goodnesse Lo wherein he ouershot himselfe Also when we see a maÌ„ in such miserable plight that he seemeth to be vtterly fordone and that there is no more hope of his recouerie let vs learne let vs learne I saye to magnifie Gods goodnesse and to hope that hee can yet still remedie the mischiefes that seeme incurable True it is that to mannes expectation all may be fordone but God hath meanes which are incomprehensible to vs whereby to succoure his seruantes when hee listeth to shewe himselfe pitifull towardes them Let vs tarie his leysure till hee shewe vs the ende and in the meane while let vs suspende oure iudgements least we be iudged to be ouer hastie and rashe Thus wee see what wee haue to marke namely that wee must acknowledge the power of God to be so great as he is able to succour those that are as it were ouerthrowne and that he is able to quicken them againe although they were already dead But we must not applye this doctrine only to our neighbors we must also practise it ech one of vs in himself And wherefore For when God sendeth vs many great troubles and by and by wee conceiue that which is spoken here of Iob we neede no Eliphas to vexe vs to beare vs in hand that we be past recouerie Ther is none of vs al that hath not the seed of harburning in him selfe to trouble to martyr himself in his afflictions yea euen to driue vs into despaire Our owne nature affordeth vs that So then when God scourgeth vs we he troubled with such an imagination at this Howe nowe God hath promised to succour such as are his and thou pinest away here yea euen with extremitie Thou callest vpon God hee answereth thee not VVhere are his promises Thou seest well inough hee hath shaken thee off and therefore there is no cause why thou shouldest anye more thinke that he accounteth thee for any of his For if thou were it is highe time for him to looke vpon thee and to pitie thee nowe or neuer But he shetteth his eyes and makes as though hee sawe thee not and therefore thou seest he hathe vtterly forsaken thee Beholde the temptations wherevnto we be subiecte and which steppe before vs to driue vs vtterly into dispaire So muche the more then haue we neede to be fensed against such a conflict And after what maner It is as I haue sayd that when any mans mynde casteth such temptations before him hee must answere and say It is true that neuer rightuous man yet perished it is true that the right dealing men can not be roted out but what is this perishing it is more than to bee onely afflicted And wherefore For the holy Scripture telleth vs that God rayseth vp the dead that hee gyueth courage to such as are vtterly dismayed and that he recouereth suche as are wounded to death VVhen the Scripture sayth so is it not to shew that God vttereth his working towardes all that are afflicted Yes for when it is sayde you that are deade you that are alreadie rotten lift vp your selues receiue yee full liuelynesse and flourish yee as fresh herbes To whom is it that Esay speaketh It is to the faythfull The faithfull then must sometimes become lyke rotten carkesses that God maye gyue them liuelynesse againe For as wee see the hearbes to become greene in the springtime which were as good as deade in the winter euen so muste God worke in vs There bee many other sentences which tend vnto the self same end So then wee perceiue that God preserueth not his seruauntes as one that meaneth to make them Cokneys but as hee that myndeth to take them out of their graues and to mainteine them after a wonderful fashyon to the intent they may knowe howe it is hee to whom it belongeth to haue dominion ouer death and to giue life And therefore we haue a warrant that the issues of death are in Gods hande Beholde heere a notable promisse VVhen Dauid intendeth to shewe vs howe it is God that guydeth vs hee sayth that the issues or outgoings of death belong vnto him And why is that
our lord Iesus Christ and for the loue that hee hath shewed vs in him in that he spared him not but deliuered him to death for vs that he may make vs so to feele the frute effectualnesse which he hath purchased vs by his death passion as in the ende we may bee receyued as righteous and giltlesse by God his father That it may please him to graunt this grace not onely vnto vs but also c. The seuententh Sermon which is the fourth vpon the fourth Chapter and the firste vpon the fift Chapter This Sermon conteyneth still the exposition of the xviij and xix verses of the fourth Chapter and then as followeth 20 From morning to Euening they bee destroyed and bicause no man setteth his minde vpon it they perish for euer 21 Doth not their excellencie go avvay vvith them they shall perishe but not in vvisedome Nowe followeth the fifte Chapter 1 CAll novv if there be any to aunsvvere thee and consider any one of the Sainctes 2 Doubtlesse Anger sleaeth the foole and enuie killeth the vvitlesse person WE haue seene already wherevnto this talketendeth that is to witte to humble men bycause they be farre from the perfection of the Angels And sith the case stādeth so that if God listeth to iudge his Angelles with rigor hee shoulde finde sault ynough in thē what thē should become of thē which are so vnable to say any thing for themselues as they haue nothing in thē but vanity Neuertheles it might seeme that that which is rehersed here was not sufficiēt to proue the intent of Eliphas For albeit that mē be feeble and albeit that their life be nothing yet doth it not therfore follow that they bee either sinners or faultie before god For they be seueral things to say our life is trāsitory vanisheth away euery minute of an houre to say that God may cōdemne vs But if all things be well cōsidered the reasons that are here alleaged are fitte for the purpose For the case stādeth not simply vpō mens frailtie as in respect of their bodies but vpō theyr dwelling here in this corruptible flesh that they be so earthly as they thinke not on themselues although they haue death cōtinually before their eies Also wee must marke the comparison in such maner forme as it is set down here betweene the Angels mortall men VVe see the Angels are nere vnto God and beholde his glory are wholy giuen to his seruice yet for all that there is no stedfastnesse in thē further than they be vphilde by the grace of God They might fade and vanish away of thēselues were it not that God of his meere goodnesse mainteyned them But now let vs come to men VVhere dwell they They bee farre inough off frō the said heauēly glory they are here in the sayd transitory lodging for what else are our bodies Thē are we to speake properly in our graues For our bodies are prisons as darke to hinder vs from the beholding of God as if wee were alreadie vnder the earth VVhat is our foundation duste and yet wee consider our selues neuer the more how that wee continually go into decay and that death threatneth vs incessantly we consider not this a whitte Therefore wee neede not too woonder though there be nothing else but infirmitie in men seeing that the Angels whiche are so neere vnto God haue not so exquisite a perfection but that God maye condemne them if he list to enter into iudgement with them Now we see that the argumēt whiche Eliphas vseth here is very fit and agreing to his purpose But nowe remayneth to wey the words that are touched here that we may aduatage our selues by them Truely when any man speaketh to vs of the shortnesse of our life we thinke it to be but a nedelesse talk for who is he that knowes it not But it is not for nought that God speaketh so oft of it and putteth vs in remembrance of it For had we throughly conceyued what our life is it is certayne that firste wee woulde not bee so worldly as wee bee neyther woulde oure thoughts bee so blockishe as they bee And secondly we would haue regarde of the heauenly kingdome and rest our selues wholly thervpon But we despise the heauenly life and are so intangled heere as wee cannot be drawne hence It foloweth then that none of vs knowe what the thing is which euery of vs confesseth that is to say that our life is but as a shadow that passeth away that a mā is but like a floure or a greene herbe which incontinently is cut downe and withereth To be short although the prouerbs that import the ouershortnesse of this worldly life haue alwayes bene rife ynough yet still are yet do they not peerce to the harts of vs And here wee see why we be warned to thinke vpon it the better Surely if wee could recken our yeares as Moyses speaketh of thē in the xc Psalme certesse we should be taught as well to thinke vpon death as also to tend to the marke that God calles vs to But what we wote not how to count thē vpon our fingers For behold our childhod is such that they which are in it differ little or nothing from brute beastes sauing that there is more incōbrance trouble with them but as for vnderstanding or reason there is small or none in little ones And certesse draw we once neere mās estate our lustes are so ouerboyling as we cānot be bridled Are we come to mans estate It passeth away out of hand anon old age attacheth vs so as there remaineth nothing to vs but to be weery of our life to put other folkes to trouble payne Now then if we wist how to recken the race of our life vpon our fingers certeynly wee shoulde not be such dullards as wee bee And therefore let vs not thinke wee lose our time when we set our mindes vpon this lesson that is to witte to knowe that our life is nothing and that a hundred thousand deathes manace vs in the cheefe lustinesse that we haue here below VVhē any of our kinsfolke or friends depart or if we see any Corse go to buriall we haue the wit to say And what is mans life If there be any greate death in a Towne or in a Coūtrey wee bee yet more mooued But all this is forgotten with vs by and by Therefore haue wee neede to exercise our selues in this doctrine all the tyme of oure life And thus wee see why the Scripture speaketh so vnto vs As concerning the present text it is sayd first of all That men dwell in houses of Clay and that their foundation is but duste That is to say if wee consider this present life by it selfe wherein cōsisteth it In beeing inclosed within lodgings that tende but to corruption And what else are those but our bodies Behold then what our stedfastnesse is that is to witte that
euery whit of it goeth incontinently vnto dust we be consumed either by woormes or by winde that is too say wee bee dispatched as soone as a worme whiche is but a thing of nought and which wee scarce esteeme as a liuing creature yet are we consumed sooner than it Thus we see what is sayd vnto vs in the firste place Afterward Eliphas addeth That men perishe and are câ—nsumed from morning vnto euening Some expounde this as though it were ment that men perishe in small time that is verie true But herewithall there is yet more that is to wit that wee passe not a minute of our lyfe but it is as it were an approching vnto death If we coÌ„sider it well when a man riseth in the Morning he is sure he shall not steppe foorth one pace he is sure he shall not take his repaste hee is sure hee shall not turne about his hande but he shall still wex elder and elder and his life euer shortneth Then must we consider euen by eye sight that our life fleeteth slideth away from vs Thus we see what is ment by beeing coÌ„sumed from Morning to Euening And it is sayde afterward that men perish for euer bycause no man thinkes vpoÌ„ it VVe must treate of these two poynts that wee may profit our selues by this doctrine The one poyntis that whatsoeuer we do we should alwayes haue death before our eye and be prouoked to thinke vpon it This as I haue sayde is well knowne among men the verie Heathen had skill to say so But what for that Euery man can playe the Doctor in teaching other men that which is conteyned here yet in the meane while there is neuer a good scholler of vs all in this behalfe For there is not any man whiche sheweth by his dooings that euer he knew what it is to be consumed from Morning to Euening that is to wit that all his lustinesse is but seeblenesse and that there is no stedfastnesse in vs to holde our selues in one coÌ„tinuall state but that we alwaies hast toward death death towards vs so as we must needes come thither at legnth Verily if we had no more but this single doctrine alone It would stand vs in no steade but to make vs storme torment our selues like as wheÌ„ the Paynims knew that our life was so flightfull they coÌ„cluded thervpon that it was best neuer to be borne and that the sooner wee dyed the better it was for vs Lo how the Paynims reiected the grace of God bicause they knewe not the honour that he doth vs when he sendeth vs into this worlde euen to shewe himselfe a father towards vs For in asmuch as wee be reasonable creatures haue the image of God printed in oure naturâ— wee haue a record that he holdeth vs here as his childreÌ„ And to despise such a grace and to say it had bene better for vs neuer to haue bene created is it not apparant blasphemie So then it is not ynough for vs to know that so long as we bee in this world wee bee consumed euery minute of an houre But wee must come to the seconde poynt that is to wit that when we haue well behild how brittle our life is we muste also marke how wee bee repayred agayne by Gods grace specially how we be susteyned vphilde by the same according also as these two poynts are matched togither in the hundreth and fourth Psalme For it is sayde there that as soone as God withdraweth his spirite and woorking all goeth to decay Yea but the Prophete addeth also that if God spredde foorth his power all is renewed in this worlde and all things take their liuelinesse of him VVee see then what we haue to marke that is to wit that when wee know our selues to bee lesse than nothing and that we be so subiect vnto death as wee muste runne thither as ye would say spite of our teeth we must vnderstaÌ„d also that in this so greate weaknesse God holdeth vs by the hand so as we be vphild by his power and strengthned by his grate Behold wherein we haue to reioyce But the chiefe poynt is that we should haue an eye to the benefit good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as the Prophet Esay sayth All fleshe is but as grasse Verily man is greene florisheth for a while but he withereth by by VVheras the word of the Lorde indureth for euer yea not only to coÌ„tinue in heaueÌ„ but also to the end that by it we may haue euerlasting life and be redeemed out of the vniuersall corruption of this earthly life that God may dwell in vs make vs parttakers of his euerlastingnesse VVe see theÌ„ wherto we muste come to profit our selues by this lesson as we shall see yet once againe anon Furthermore forasmuch as we see our selues wanze away so fast that froÌ„ Morning to Euening we go coÌ„tinually to our decay therfore must we bee the busier to bestow the time wel that god giueth vs bicause it is so short God hath put vs into this world to keepe vs occupied in his seruice if we haue long time yet caÌ„ we not be to diligent nor earnest in dooing our dutie too discharge our seluâ—s wheÌ„ it shall come to the poynt to do God seruice both with our bodies our soules But forasmuchas we see that he needeth but to turne his hand and behold we be at the last cast ought we not to be much more earnester to runne according also as the Scripture exhorteth vs shewing vs that this life heere is but a race and therefore we may not go loyteringly but euery maÌ„ must chere vp himselfe pricke and spurre forward himselfe Thus wee see what wee had as yet to note vpon this sentence where it is sayde that men are coÌ„sumed away froÌ„ morning to night But now let vs come to that which Eliphas addeth He sayth That they perish for euer bicause no man thinketh vpon it A man might demaunde heere whether wee shun death when wee thinke not vpon it For in the nine and forty Psalme it is sayd that the wise men and fooles are gathered all into one herde So then it behoueth vs to vnderstand that all mankind is shet vp vnder this necessitie of dying And wherfore then is it sayde here that all perish for euer bicause none thinke of it Firste of all Eliphas ment to teaâ—he vs here that men do as it were wex beastly when they looke not to theÌ„selues For loke what he speaketh here wee must alwayes referre it to the present case Hee maketh it not his generall case to treate of that mans life is traÌ„sitorie without going any further but he intendeth to shew vs that for somuch as we bee poore silie creatures creeping here vpon the earth wee cannot attayne to the perfection of Angels nor yet come nere it So then whereas he sayeth
destitute of all meanes of helpe and succour In deede some do referre this vnto men but it is to be vnderstoode howe it is God that hath bestripped them and left them destitute of all succour to the intent they shoulde neuer be holpen vp againe But as for our partes according to that whiche I haue touched already wee haue so much the more cause to cast downe our eyes to pray God to make vs walke aright in his obedience and that although wee perceyue not his curse vpon vs nor vpon our childrē yet notwithstanding we may take it for a conclusion that God hath meanes to vs incomprehensible insomuche that when it shall seeme vnto vs that all thinges go well and that wee haue prouided aforehande not onely for our whole lyfe but also for after our death that our children also may be in good surenesse of welfare so as it may seeme wee haue set all things in good order and nothing is amisse wee may consider that all this is nothing and that as soone as God doo but blowe vpon our determination and deuises hee shall turne them all vpside downe VVhen wee knowe this let vs not abuse his pacience and if hee spare vs for a time let it not make vs to ouersleepe our selues and to sooth our selues in our vices but let it learne vs to returne vnto him in due season and to preuent this vengeance wherewith he manaceth all despisers in this place But herewithall let vs marke that oftentymes the good men and their children may happen to be persecuted vniustly Neuerthelesse the holy Ghost presupposeth that which is true and which we also may sticke vnto as most certaine and infallible which is that in scourging and troubling of vs God hath a respect to prouide for vs by it in the ende and when he hath sufficiently tried vs and humbled vs he will turne the euill to our benefite and to our welfare as I haue sayde But contrarywise whereas it is sayd that the race of the wicked shall stumble and be set farre from helpe it is to expresse that whē God intendeth to punish the wicked hee proceedeth with it in such sort as men may perceyue hee doth it not to tame them that they might returne vnto him nor to mortifie their fleshly affections nor finally to cure them like a phisition but to confounde them and to bring them to vtter destruction Behold what the holy ghost presupposeth Also let vs learne to discerne the chastizements that God vseth towardes his children too their benefite from the punishments which he sendeth vpon the wicked not to amende them but to shew himselfe a iudge agaynst them It followeth That the goodes of suche men shall bee deuoured by the hungrie yea euen too the picking out of their corne from among the thornes so as not only their fieldes shall be reaped by their enemies who shall deuour al their substance but also men shall scrape altogither that is betweene the hedges so as if there be any thing hidden and it bee but a two or three eares of corne among the bushes it shall bee gleaned vp Heereby Eliphas meeneth that Gods iudgements vpon the wicked are not lyke vnto the corrections which hee sendeth too his children but that he sheweth howe he hath vtterly cast them off and that hee pitieth them not any more and that hee will not haue them feele any more of his fatherly goodnesse bycause hee acknowledgeth them not for his Lo what the effect is of that which is spoken here And herevpon wee haue nowe too call too mynde what I haue declared afore that is too witte that if wee bee troubled vexed and tormented by the wicked wee must paciently abide Gods leysure till hee put too his hande too succour vs And although wee perceyue not Gods iudgementes at the first pushe yet notwithstanding let vs assure our selues that hee will execute them in due time and place Also when wee see the execution of them let the same make vs too stande in awe and sithe wee see his vengeance is so horrible let vs brydle our selues and beware wee tempt not God as Sainct Paule also exhorteth vs Lette no man abuse you sayeth hee with vayne woordes For by reason of suche things the vengeance of God is woont too come vppon the vnbeleeuers and stubburne personnes Therefore when God doth so shewe vs his iudgementes let vs quake at them and let vs stande in feare and awe of him submitting our selues wholly to that whiche hee sayeth and vttereth And this is it that hee addeth howbeeit that it cannot be expounded at this present namely that it becommeth vs too yeelde our selues in suche wyse too Gods will as we may answere So bee it too all that euer he sayeth vnto vs assuring our selues that things fall not out by chaunce in this worlde nor that it is long of the earth ayre or heauen that men are afflicted but that men beare their bane in themselues Then let vs acknowledge it and when there happen any afflictions in the worlde let vs be sure it is the hande of God whiche lighteth vpon vs for our sinnes and that all the mischiefe commeth of our selues and that we haue the verie welspring and groundworke thereof within vs Let vs I say acknowledge this to the ende we may mislyke of our selues in our vices and therevpon pray God to drawe vs to himselfe and to make his graces which he hath put intoo vs auaylable to our saluation that being mainteyned by his power which he hath openly shewed towards vs in the name of our Lorde Iesus Christ we may be able to prosper through his blissing And let vs cast our selues downe before the presence of our good God with acknowledgement of our faultes praying him to make vs feele thē in such wise as we may returne to him in true repentance and suffer our selues to be gouerned henceforth by his hande yea after such maner as his holy name may bee glorifyed by vs in all our whole lyfe And so let vs all saye Almightie God and heauenly father c. The nintenth Sermon which is the thirde vpon the fift Chapter This Sermon conteyneth yet still the exposition of the sixth and seuenth verses and then as followeth 8 But I vvill reason vvith God and turne my talke vnto God. 9 It is he that doth great vvorkes yea euen vnsercheable vvoorkes and vvhich doth vvonderfull deedes vvithout ende 10 VVhich giueth raine vpon the earth vvhich maketh the vvaters to gushe dovvne the streetes I Began heertosore to tell what is ment by this saying That trouble commeth not out of the earth nor miserie out of the dust but that man is borne to labour For when wee bee troubled with any inconuenience wee gaze about vs here and there and search all corners of our wits to finde the cause of it out of our selues and yet of all the while we perceiue not that God scourgeth vs for our sinnes and that the
God sith he chalengeth it as his office to saue those that are in such distresse as they are able too indure no more True it is that God can giue his seruaunts such prosperitie as they shall neuer be disquieted but he hath rightfull reason to moue him not to doe it For wee see the pryde that is in mans nature and although it appeare not fully yet is the seede of it hidden there God therefore must remedie it and the meane thereof is to tame vs by affliction Surely wee shall see diuers that will suffer many aduersities and yet for all that bee neuer the more humbled For like as a restie iade will suffer himselfe to bee beaten and his bellye to bee ripte rather than hee will obey so is it with them that are stubborne too the vttermost But when it pleaseth God too tame men he maketh the afflictions to bee of force whiche hee sendeth too them so as they serue for medicines too purge them of the sayde pryde and presumptuousnesse whereout of they could not otherwise drawe themselues VVee see then howe it is not without cause that God dothe so exercise his children as euen too suffer them too bee despized too the worldwarde and too bee scorned and too bee quite and cleane without authoritie or credite and to bee shorte too seeme too bee vtterly forsaken of him VVhy then doth hee so Bycause they haue neede to bee in such aschole VVherefore sendeth hee them so many aduersities that they are fayne to sighe and grone and wote not on whiche side too turne them It is too make them too call vpon him and too flee vnto him for refuge VVee see then howe that by these afflictions wee bee taught first to knowe ourselues that we presume not any thing of our selues nor bee puffed vp with pryde and statelynesse and secondly not too take too muche pleasure in oure owne lustes but rather too forsake all worldly thinges and finally to call vpon God whiche is the principallest pointe of all For as long as men bee at their ease although they dare not say that they can goe beyond God yet by their doings they shewe themselues so sotted as they haue no minde too call vpon God nor to commende them selues vnto him Yee see then why God suffreth his seruauntes to bee afflicted in suche wise yea euen as to bee pinched with anguishe of hearte that they wote not where to become any more Therefore let vs beare this doctrine well in mynde considering â—hat it is so muche for our profite and furthermore aboue all let vs aduise oure selues too practize it at oure neede VVhensoeuer wee shall bee oppressed by men and when it shall seeme that wee must needes perishe seeing it is declared heere howe it is Gods office to lifte vppe them that are so oppressed and to recomforte them that are so in sorrowe let vs not doubte but hee will performe his promise for hee hath not forgotten his nature wee shal certeinely finde that hee will shewe himselfe to bee the same which hee was at the beginning And heere wee see also wherefore hee abaceth suche as are aduaunced too some dignitie or honour VVhen some man beholdeth suche backtumblings he thinkes it to bee but the wheele of fortune the wicked sorte grudge that God shoulde play so with men as with a ball but this happeneth by reason of the vnthankfulnesse of suche as are in hyghe estate For they forget from whence their welfare commeth and therevpon they bee so sotted with their greatnesse that they wexe stoute againste God and dyuers wayes fall too outrage and therefore God is fayne too abate suche manner of pryde And so wee see the cause that maketh God too pull downe those whome hee had exalted afore namely I say bycause they can not keepe themselues within the boundes of modestie nor giue the glorie vnto God nor know what they are of themselues and contrariwyse the honour that God hathe doone vnto them but forget themselues and aduaunce themselues without measure And therefore God is fayne to shewe them howe â—bey bee nothing and that they doe but beguyle them selues by their pryde And therefore let them that are aduaunced too hyghe estate beware that they walke in the feare of God and in carefulnesse Moreouer suche as are bace and despyzed haue inough wherewith too comforte themselues as I haue sayde in that they haue this promise that it belongeth too God too giue helpe to suche as are in distresse Lo what wee haue to marke And although this bee not done alwayes apparantly to the eye yet notwithstanding suche as are sorrowfull at the heart aright that is to saye whiche are so caste downe as they flee vnto God and seeke no reliefe but at his hande shall feele the operation of his doctrine And certesse all of vs in generall doe finde by experience that God lifteth vp them that are despyzed for what are wee by nature In what plight dothe God finde vs when hee adopteth vs to bee his children are wee not plunged in all filthynesse and infection And not onely so but also he is fayne to drawe vs out of the gulfe of Hell. By reason whereof it may well bee sayde that doubtlesse of nature wee bee cursed caytifes we bring nothing with vs but the image of deathe there is nothing in vs but sinne and specially as it is sayde in Ezechiell wee bee lyke a chylde that is newely come out of the wombe of his mother yea euen of a mother that is full of corruption insomuche as besides the other myseries wherein hee is wrapped he hath also all maner of filthinesse gore bloud and all maner of vncleannesse as the Prophete speaketh there VVee see then what our state is till God haue made vs cleane And so seeing that euerie one of vs alreadie knoweth in him selfe and in his owne behalfe howe God hath exalted vs calling vs to the hope of the kingdome of heauen and of eternall lyfe yea and that he hath plucked vs euen out of the bottomlesse pit of death and clenzed vs from our so stinking filthinesse haue wee not cause too hope for the like heereafter And therefore aboue all things when wee bee in suche distresse as wee can beare no more let vs then put vp our sute vnto him that it maye please him too succour vs and too haue pitie of vs VVee see then howe God regardeth suche as bee as it were the ofcastes of the worlde too the ende too succour them For it followeth immediatly that hee breaketh the determinations of the wicked too the ende that their handes shoulde not accomplyshe anye of their enterprises VVee see here yet one comfort more whiche it behoueth vs to marke well that wee may bee pacient in this world notwithstanding that our enemies assayle vs on all sides True it is that God spareth vs sometimes and that hee sheweth not open warre againste vs and that the wicked haue not alwayrs the power too persecute vs
trust in God for that is a verie hard matter to doe True it is that euerie man will protest that he trusteth in God but this trusting importeth much more than we can tell how to vtter in so much that euen they whiche shall haue studied this lesson all their lyfe long shall haue profited wel if they haue learned but half of it that is to wit to bee throughly persuaded that God wyll not forsake them VVhen this poynt I say is well settled in our heartes it will bee a great forwardnesse for all our lyfe after And it is expresly sayde The hope for heereafter And why so for we must hope against hope that is too say if we mynde to shâ—we that wee trust in God in good earnest there must be no likelihod of hope to the worldward for vs to trust vnto but death must hem vs in on all sides and we must be so ouercast with darknesse in that re spect as there may not be one spark of light to comforte vs To bee short wee must haue nothing left vs saue only the promis that God hath made vs saying I will be your Sauiour when as notwithstanding he semeth there withall to turne his backe vpon vs and that he hath shaken vs off yea and that he euen fauoreth our enemies and that he putteth the cudgell into their hande to strike vs with and is altogither against vs I say when all this be tydeth yet neuerthelesse must we trust continually in him Thus yee see why it is saide that there is hope for hereafter for the oppressed As if Eliphas shuld say VVhen Gods children become to the last cast so as they wote not any more which way to turne them that there is no waye for them to escape yet let them not cease too hope that God will shewe himselfe to be their father and Sauiour and that he will neuer fayle them conditionally that they rest themselues vpon the sayde promis that there shall be hope for hereafter for the oppressed and that they cease not too haue an eye to the lyfe that is prepared for them though they see death before their eyes Lo howe wee ought to practyze this doctrine Moreouer though our enemies be not confounded at the first dash yet will God work in suche wise as shame shall light vpon them spyght of their teeth And this is it that is ment by this saying That the mouth of wickednesse shal be stopped which is asmuch to say as the wicked shall not know how to reply against Gods iudgemeÌ„t On our part it behoueth vs to haue our mouth open to glorifye god For we must not resemble the wieked who being confounded cease neuer a whit the more to blaspheme God and to grynde their teethe at him although they haue not what to reply against him And this is the same saying which closeth vp the hundreth and seuenth Psalme where Gods prouidence is spoken of For there it is said that after God had punished the inhabiters of the lande for their sinnes so as one sort of them were vexed with warre or sickenesse and another sort suffered much inconuenience bothe by Sea and by lande when he commeth to the deliuering of them from all their miseries the good men haue whereof to glorifie him and therewithall the mouth of wickednesse is stopped that is to say although the wicked dooers desyre nothing but to mocke God and to cast out skoffs against him yet must they be shet vp and they may not knowe what to say but be vtterly confounded for shame By the report of this we knowe what Gods prouidence is in gouerning things heere beneath And when we see his iudgements so manifest let vs learne to glorifie his holie name and therwithall let vs flee vnto him in all oure aduersities and when he shall haue succoured vs let vs render thanks vnto him accordingly Now let vs cast downe ourselues before the presence of our good God with acknowledgement of our faults praying him to voutsafe to make vs perceiue them better than wee haue done to the intent that we knowing how vnworthie we are to be helped at his hande may be so much the willinger to resorte vnto him for succour folowing the way which he sheweth vs that is to wit that wee may come to our Lord Iesus Christ to finde grace by his meanes before the heauenly throne and that we may come thither displeased with ourselues for our sinnes beseeching him to clenze vs from them to the intente that nothing may hinder vs of our resorting vnto him and of the obteining of all our requests according as he shal perceiue to bee expedient for vs That it maye please him to graunt this grace not onely vnto vs but also to all people and Nations of the earth bringing backe all poore ignorant soules from the miserable bondage of error and darknesse to the right waye of saluation for the doing whereof it maye please him to rayse vp true and faythfull ministers of his worde that seeke not their owne profite and vaineglorie but only the aduauncement of his holyname â–ª and the welfare of his flocke and contrariwise roote out all sectes errours and heresies which are seeds of trouble and diuision among his people to the end we may liue in good brotherly concord c. The .xxj. Sermon which is the fifth vpon the fifth Chapter 17 Beholde the man is blissed vvhome God correcteth Therefore refuze not thou the chastizement of the Almightie 18 It is hethat maketh the vvound and vvhich by ndeth it vp It is he vvhich smyteth and vvhiche bringeth lyfe HEretofore Eliphas hath declared what the power of God is that wee myght be in the better readinesse too receiue the doctrine which hee addeth For wee see what the cause is why we be not so teachable as were requisite namely bycause wee knowe not what the maiestie of God is that 〈…〉 stande in awe of it Therefore wee haue neede to shewe howe God gouerneth the world and to consider his infinite rightuousnesse power and wisedome Nowe if the wicked bee confounded bycause God sheweth himselfe against them and so haue their mouthes stopped what muste become of vs for God muste not constreine vs to doe him honour it is inough that â–ª he giueth vs occasion and that hee sheweth howe there is iust cause for vs to do it and wee must come to it of our own good accord So then let vs beare in mynd what hath bene declared heretofore namely that when Gods iudgements are layde afore vs it is no matter to laught at nor to dalie with but it behoueth all creatures to tremble at them And now it is sayd that the man is blissed whome God chastiseth and therfore that wee must not refuse the corrections of the Almightie If a man shoulde tell vs that God doeth men no wrong when he becommeth their iudge and vseth great seueritie and rigour towardes them verely this ought to touch vs neare inough but yet
in the eightenth Psalme I will be stubborne against such as are stubborne VVee make a fayre hande if we be stout and stubborne and furnish against God let vs not thinke to compasse hym by that meanes For hee will bee froward wyth the frowarde that is too say he will bee ouer terrible when hee seeth men vse such an obstinate malice against hym and therefore needes must they bee vtterly oppressed But if wee bee of a meeke minde too submitte our selues too the mightie hande of God it is certaine that we shall alwayes fynd that thing in him whiche is spoken of here Then lette vs followe that whiche is shewed vs by the Apostle Humble your selues sayeth hee vnder the mightie hande of god For who soeuer stoupeth downe with his head who soeuer boweth his knee before God to honoure him shall feele his hande ready too releeue him if hee fall But hee that lifteth himselfe vp againste God shall be sure to feele Gods hand against hym Desire wee to feele Gods hand vnder vs to ayde vs Then let vs humble our selues But who soeuer aduaunceth himselfe hee muste needes rushe againste the hande of God and feele the thunderclap that shall vtterly ouerwhelme him And so let vs beare wel in mynd this lesson when it is sayde Refuse not the correction of the almightie VVen we shall haue caught hold of Gods goodnesse so as wee know his fatherly loue it will serue to sweeten the afflictions whyche otherwise will seeme harshe and sharpe to vs But in the meane while euery one of vs muste applye thys lesson to his owne vse For it will bee an easie matter for vs to say Blissed bee God for chastizing men so and yet in the meane season when wee ourselues be chastized we do not prayse hym but rather grudge against him Truly we must not deale so with him But when soeuer we our selues are scourged let vs receyue the corrections paciently and let vs our selues take those things for incoragements which we can skil to giue for comforts vnto others Let vs vnderstande then how there is not that man of vs which hath not many vices in him and that the same are as many diseases which God cannot heale but by meanes of the afflictiōs which he sendeth vs True it is that if he listed to vse an absolute power he could well doo it otherwise but we speake not now of Gods almightinesse we treate only of the meane which his will is to keepe towardes vs For asmuch then as it is Gods wil to hold this said order of remedying our vices by scourging vs it behoueth euery of vs to study this lesson for himselfe to the end we may all confesse wyth Dauid Lord it is to my profite that thou hast brought me low Dauid speaketh not there of other men to say Lord thou hast done well to chastize such as haue done amisse but he beginneth at himselfe And so must we doo And that is it which the holy Ghost sheweth vs heere saying Behold the man is happie whom God chastizeth And why so For men cannot abide to be gouerned by God but they striue against hym and continue always vnamendable and therefore it is needefull and profitable for them to be chastized of god And for asmuch as wee see Gods hand lifted vp now a dayes both generally and seuerally we ought to be the more touched with this doctrine It is apparant into what enormities the worlde is come and is it any wonder then if God shew such rigour And yet is it certaine that he beareth very much with vs in doing thereof True it is that a man may see he punisheth not the wicked as he doth vs notwithstanding that they be rebellious and obstinate to the vttermost and wil not yeeld themselues vnto God for all the warnings that a man can giue them But what He summoneth them by all the afflictions which he layeth before their eyes in the persons of other mē and specially by those which he maketh them to feele now and then in their owne persons And he will condemne them of stubborne wilfulnesse bycause they continue so rebellious and obstinate But on our side let vs pray him that he will not suffer vs too bee so hardened but that assoone as hee shall shewe vs the signes of his displeasure he will worke in such wise in vs by his holy spirite as hee may soften the sayd hardnesse of our harts that his grace may take place whē he shal haue receiued vs to mercie according as we haue neede therof and as we may perceyue if we be not toto ouerblockish But let vs fall downe before the face of our good God with aknowlegemēt of our faults beseching him to make vs so to mislike of thē as we may desire nothing so much as to returne to him to craue pardon framing our selues wholly to his good wil according as hee hath shewed the same to vs in his holy law to walke al our life long in his feare And so let vs say Almightie God c. The .xxij. Sermon which is the sixt vpon the fifth Chapter 19 He vvill deliuer thee from sixe afflictions and in the seuenth the euill shall not touch thee 20 In the time of death he shall preserue thee from death and from the svvord in the time of vvarre 21 Thou shalt bee hidden from the scourge of the tong and thou shalt not bee afrayd vvhen destruction commeth 22 Thou shalt laugh in destruction and dearth and shalt not be afrayde of the beastes of the fielde 23 Thou shalt haue league vvith the stones and the vvilde beastes shall bee brought to haue peace vvith thee 24 Thou shalt perceyue that thy Tent is in suretie and in visiting thy house thou shalte not bee greeued 25 Thou shalt see thy linage increace and thine ofspring as the grasse of the ground 26 Thou shalt come to thy graue being full as a recke of corne gathered in due season 27 Behold vve haue inquired of these things it is so therefore herken and marke it for thy selfe YEsterday I intreated of the comforte that is set downe heere for all the faithfull when God afflicteth them whyche is that their woundes are not deadlye bicause God wil at length deliuer them from their miseries for so much as he is the Surgion to cure their stripes And truly he tempereth them with such measure as we are not vtterly oppressed bycause he vpholdeth vs for pitie of the feeblenesse that is in vs Therefore to be shorte God by his wonderfull prouidence doth continually cause the issue of our afflictions to be happie and ministreth matter of gladnesse vnto vs considering how it is for our benefit and welfare as Sainct Paule also speaketh in the eyght to the Romanes And now to confirme the same matter it is sayde That God will delyuer his chozen from sixe troubles or daungers and that in the seuenth the euill shall not come at them Heereby it is signified vnto vs
world howe too vtter the loue that he beareth vs nor his great goodnesse towardes vs better than by giuing vs issue Finally it is sayde that the faithfull man shall be gathered into his graue as a stacke of corne is gathered togither in due time and layde into the Berne and also that a man shall come thither in abundance that is to say hee shall haue liued his fill Heere Eliphas meant to say that God wyll preserue hys seruantes from violent death and guyde them after suche sorte in this worlde that when soeuer they must depart it shall be as if a man gathered corne in haruest time And it is better that corne shoulde bee layde intoo a Berne than that it shoulde perishe in the fieldes for what were it too leaue corne standing in the fielde after that it is dead ripe â–ª The graynes must needes shedde and come to naught the birdes will eate some of it and the reste of it muste rotte and be troden intoo the dirte But if it bee gathered intoo the Berne a man may applye it too good vse So then Eliphas promiseth that after that God hath made the faithfull too bring foorth fruite in the world they shall come too full rypenesse and he will gather them vp too himselfe as menne gather corne True it is that hee doth not thus alwayes for wee see sometimes how God suffereth his seruantes too fall into violent death and that he plucketh them out of this worlde in the floure of their age yea and euen in their infancie VVee see that Cain came to greate yeeres of age and Abell was raught away by the sworde How is it meant then that God will preserue his faithfull ones euen till they bee full rype as if a man shoulde gather corne into a Berne wee must marke first of all that when the holy Scripture speaketh of these worldly blissinges it intendeth that it falleth out so commonly and not that it falleth out so continually Furthermore wee muste make comparison betweene the greater benefyte and the lesser VVhen God suffereth his children too bee taken out of the worlde betymes â–ª it is for their profyte For God prouideth better for the faithfull man when hee calleth him to him at the age of twentie of thirtie yeeres than when hee letteth him liue till threescore And specially when wee see the worlde flowing out intoo suche corruption that all is confounded nowe a dayes I praye you ought wee not too esteeme them more happie in that God hath drawen them away too himselfe than if they had longer time too languishe heere It were a miracle if menne coulde continue heere and come al to olde age For wee see what snares Satan layeth for vs and howe it is right harde to walke through so many outrages Therefore if God pull away his children quickly lette vs bee sure that he dooth it for their greater benefite And specially wee haue herevppon too vnderstand that although they bee bereft of this blissing whyche is small in respect of that which God wyll gyue them yet dothe he not ceasse too loue and fauoure them by suffering them too fall so into speedie death lyke as those that are persecuted by tyrantes haue a moste precious deathe For they offer vp a sacrifize whyche is moste acceptable too God and it is an offering of sweete sauour when hee seeth hys woorde sealed vp with the bloud of Martyrs So then when wee compare the lesse with the greater wee shall finde that this promisse of feeling continually the sayde blissing of God in sending them to their graâ—e as corne that is gathered in his due time is not in vayne towardes the faithfull For how soeuer the world go he rypeneth them continually If a faythfull man die at the age of thirtie yeeres what doth he It seemeth not that he is greatly sorie for it hee maketh no great struggeling against it as wee see the vnbeleeuers do yea when they bee euen as stale as earth as the Prouerbe sayeth Beholde a despizer of God and a worldling whych neuer thought vppon death and when it commeth too the poynte that God will pinche him in good earnest it will make him grinde his teethe and frette with hymselfe weening too withstande death and saying Can I not prolong my lyfe one yeere longer He takes hymselfe too bee a peece of greene woode that crackleth on all sides Contrariwise when a faythfull persone dieth although he indure muche yet hee betaketh hymselfe vntoo God and comforteth hymselfe in hym and although there bee striuing seene in his body yet hath hee his mynde quiet and he desireth nothing but too frame himselfe too Gods good will choozing rather too dye when God calleth him than too liue heere To be shorte he desireth nothing but too obey his good heauenly father VVe see then howe God dothe alwayes rypen hys seruants before he call them out of the worlde so as they bee fully satisfyed when they come too their graues and hee that bringeth but twentie yeeres too his graue is more rype than another that shall bring as ye would say a million of yeeres with him according as we see how the vnbeleeuers do fret and chafe themselues against God when he calleth them so as they bee neuer rype nor olde ynough So then let vs marke that God bereeueth not his children of the thing that hee promiseth them in this texte that is to witte that how soeuer the worlde go they shall come to their graue lyke corne that is through ripe and meete to be applyed to good vse And therefore let euery one of vs bee contented when God hath giuen him the grace to liue in this worlde seeing we haue recorde in our consciences that we be verely his and that hee will drawe vs to himselfe And although it please him to keepe vs in this worlde for a time to exercise vs with many afflictions and miseries yet let vs not ceasse to taste continually of his goodnesse which he maketh vs too feele so many wayes and whereof we shall haue full fruition after this present lyfe when hee shal haue called vs to the eternall rest which he hath prepared for vs and which is purchased for vs by the death and passion of our Lorde Iesus Christ And let vs fall downe in the presence of our good God with acknowledgement of oure faultes praying him too giue vs the grace that in walking through so many daungers wee may knowe howe oure sinnes are the cause of it and that wee haue neede too bee so beaten and chastized at his hande And therewithall let vs pray him too graunt vs the grace that the corrections which hee sendeth vs maye not bee vnprofitable too vs but that we may through them learne too feare his iustice so as we may bee the earnester too call vpon him in our necessities And also that he will giue vs the grace to walke togither in one right brotherhoode and thereby shewe howe wee be rightly his children
as we be of the lesse power against such afflictions For if God spare vs for a time we knowe not that he keepeth vs for the ende VVe see many that haue beene carelesse and haue made good cheere all the tyme of their life yea and euen when men haue laboured to make them feele God and his iudgemēt they haue turned all into mockage but whose iolitie God hath so abated when they drewe towarde death that insteade of the iesting and sporting wherevnto they had bene giuen they haue bene faine as then to feele the terrors of hell and were as ye would say locked vp in them yea and vtterly ouerwhelmed of thē bicause God had cast his lightning vpon them I say we shal see some come to this state And why so God punisheth the pride wherewith they were puffed vp in their own conceyt to greeue him with Therfore when the scripture speaketh to vs of the dreadfulnesse which they conceyue that feele God to be their iudge let vs learne how it is to the ende that euery of vs should thinke vpon it And certainly the bodily harmes do wey very much with vs according as we be wholy giuen to our flesh and to this present life But beholde here the Scripture which speaketh to vs of amischiefe that is farre more to be feared and which ought to astonish vs more which is when he maketh vs to feele our sinnes and summoneth vs to appeare before him For then he toucheth vs much more than if our bodies were torne in peeces or if he shoulde lay as many miseries vpon vs as were possible Sith the cace standeth so let vs feare God and let vs not thinke our selues too haue made the better market when we shunne his iudgement but let vs holde vs to it with our good will and let euery of vs come to this obedience of examining his life in such wise as he lay the account of his sinnes open afore it Ye see then howe wee must deale when we heare the words that are rehersed to vs heere And Iob sayth that then he shoulde haue comfort and that he shoulde warme himselfe or rather be merrie in his sorrow or greefe For the Hebrew worde which hevseth in this place signifieth to burne or to be warmed and some translate it to be merrie To keepe the proper and naturall meening of the worde let vs take I shoulde bee warmed in my sorrow His meening then is that he should haue ease if God woulde stretch out his hande to cut him off at the first blowe and that it greeueth him to be pyned and that God vseth not his force to ouerwhelm him at once that his miserie might quickly bee at an ende But yet surely they that are so dispatched vppon the sodaine ceasse not too be afflicted still It easeth them not so farre as that they feele no more any great paine But Iob speaketh like a man ouerpassionate that knoweth no more where hee is and therefore to his seeming there is no better comfort than too bee vtterly razed oute as soone as God layeth his hand vpon him As how VVhen wee haue any present passion wee imagine that there is none other miserie in the whole worlde but that VVhen a man is pressed with a sorrowe that is great and excessiue hee thinketh nothing at all of other mens greefes those are nothing with him If he be in a heate he coulde finde in his hart to bee cooled yea euen in yce And yet if hee bee fornummed with colde the same passion also will bee greeuous too him to beare and as bitter as the heate that he shall haue indured afore Yea verily If a man haue eyther heate or colde or any other thing that troubleth him in his bodie yee shall see him so ouertaken as hee shall thinke that all the contrarie miseries woulde bee an ease vntoo him and that is bycause our passions carie vs away Lo howe Iob hath spoken Let vs marke then that when we fancie releefes and easments it is not that they woulde bee so thoughe God shoulde sende vs all our desyres wee shoulde finde that wee did but fall out of one miserie into another and that there is none other ease but to haue god fauourable vnto vs And for proofe hereof if it please him to giue vs pacience whē we lose but a finger he can also well giue it vs when wee lose the whole hande yea and euen when wee shall bee faine to lose the whole body Then muste wee not thinke that the miserie is in the thing it selfe but rather in our owne frayltie For if we be weake left vp to our selues no doubt but we shall be vtterly confounded But if God haue strengthened vs with his grace although wee haue a huge mountaine to beare yet shall we well beare it out And why For Gods power shall bee ynough in that behalfe There needeth but one foote of water to drowne a man one other will drawe him out of the sea Therefore if God reach vs his hand although we were plunged ouer heade and eares yer might we scape But if it please not him to deliuer vs wee shall not fayle to come to vtter ruine Sith the case standeth so let vs not thinke too haue case when God shall haue chaunged the kind of miserie but let vs assure our selues that wee cannot bee eased except God be mercifull fauourable to vs and except he haue pitie vpon vs shew vs that he hath forgiuen our sinnes See here the true rest Otherwise we must bee faine to liue in continuall vnquietnesse like as when a sicke man turneth and tumbleth hither and thither hee thinketh hee hath some releefe or if hee bee suffered to shifte from one bedde to another beholde too his owne seeming hee is halfe whole But when he hath tossed and turmoyled himselfe throughly he seeth that his maladie is feercer vpon him so little or nothing at all is hee mended by it Euen so is it with all of vs It seemeth to vs that wee should be in better cace if God would afflict vs after another maner than he doth but that would neuer a whit asswage our greefe In this cace it behoueth vs too flee vnto God and too pray him too withdrawe his hande from vs and when hee hath once receyued vs too his mercie then wee shall see our selues rightly eased As concerning that Iob sayeth that hee shoulde bee warmed in his sorowe hee meeneth that his sorow should bee asswaged to his comfort Like as when there is a greate fyre vnder a pot the fleshe will by and by bee sodden as soone as the pot is throughly heated otherwise the fleshe wyll lie saping a long while and become vnsauerie So then is it It seemeth too Iob that when wee pine and linger in suche extremities it is nothing else but too make vs rotte awaye in oure miseries But yet neuerthelesse as I haue sayde men doo not then ceasse too shewe themselues vtterly
wee ought too put our selues in good readinesse to battell sith that God afflicteth vs and that we shal not feele any thing saue that we indure to the world warde but the chiefe is sithe wee knowe wee must come to a reckening before god For if hee make vs feele our sinnes by shewing himselfe a rigorous iudge beholde that is as it were the depthe of hell and the gulfes that are open to swallowe vs vp VVe must haue bethought vs of these things before hande that wee may know how to humble our selues that this conceit also doe not vtterly confounde vs And here yee see why Iob who was a man of such vertue and excellencie was notwithstanding so pressed And wherefore For by his example God meant to shewe howe it is no small matter to come before his Maiestie and before his iudgement seate to answere for our whole life Then let vs apply our selues to receiue the warnings whiche God giueth vs of our sinnes notwithstanding that we haue verie rough assaultes And let vs Leseech God to holde vs vp that putting our trust in the grace that is offered vs in our Lorde Iesus Christ we may not ceasse to continue and hold out to the end yea euen till he haue humbled vs as he knoweth to be needfull for vs And specially let vs marke well this circumstance VVhen I haue thought that my bed should giue me rest I founde a burning fire in talking to my selfe True it is that we may well hope that God will releeue vs but it is not for vs to appoint him either time or place that must be put ouer wholly to his good will. Then must wee not seeke our rest neither in our bed nor in any other thing but let vs cast vp our sighes vnto God that it may please him to refreshe vs of our sorrowes But by the way as I sayde it is a strange cace that Iob should feele himselfe so burned by talking to himself I haue told you howe this circumstance is well worthy to be marked For whereas men do commonly babble so muche in making their mone their talking of this and that doth but set them more on fire VVhat is the cause that wee ouershote our selues after suche sort in our passions It is bycause euerye of vs flingeth out at randon and deceyueth himself But Iob sayth here how it was contrariwise with him that is to say that he spake in himselfe How then VVhen a man shrinketh intoo himselfe and striueth too keepe himselfe from passing his boundes in wordes for feare of resisting God and represseth his affections is that an occasion to set him on fyre Yea surely sometimes according as it is sayd in the two and thirtie Psalme in such other texts But yet notwithstāding it is not as much to say on the contrarie part that we should therefore bee lauishe of our wordes and complaintes to euery bodye to fynde ease of oure griefe and to quench the fire whereof mention is made heere but tather let vs enter into oure selues True it is that sometimes our passions kindle by talking so to oure selues but yet notwithstanding God will soone after do his office in quenching the fire that shal be kindled by him As for example looke vpon a poore man whome God scourgeth And why the man oftentimes knoweth not why and yet notwithstanding in the ende God will turne it too good But if the poore man continue still in his anguishe what shall hee doe Let him enter into himselfe Howe Let him say hath thy God forsaken thee Or else let him say loke well vpon thy selfe poore creature needs must thou haue offended God greeuously seeing hee executeth suche rigour vpon thee But in the ende the holie Ghoste will still make him to take holde to taste and to apply to his owne vse that the holie Scripture in speaking of the roughest assaultes doth neuerthelesse set forth to vs the infinite goodnesse of our God to the intent that in the middes of oure greatest afflictions wee should be assured that God will deliuer vs out of all our aduersities in time conuenient Yee see then howe Iob hath bene exercized But yet neuerthelesse hee presently protesteth that hee felte himselfe in the greater heate when he had mourned and muzed in himselfe And he ought to acknowledge Verie well my God I haue not yet inough true it is that my miserie is very great in respecte of my ablenesse to beare it but it must yet increase more Lo what Iob ought to haue considered and it had bene a point of true wisedome But seeing that hee did it not euen he which was of such a courage as a mā may see so much the more behoueth it vs to stand vpon our gard and to aduise oure selues well that we pleade not againste God when he afflicteth vs for seare least he put vs to such reproch as we shall not know where to become And hee sayeth that it is God that troubleth him in visions by night according as wee haue seene alreadie heertofore that hee had not to doo with men to feele paine in his bodie onely but that aboue all he was faine to abide temptations as if God were against him Herevpon hee concludeth that his soule had chosen the halter that is to say that he wished the miserablest death that could bee and that he had leuer be hanged than to be in suche case And howe so Those are the wordes of a man in despayre But let vs marke that Iob in speaking so sayth not that he had hilde himselfe there not that he had that purpose settled in him selfe but hee protesteth onely that in making comparison of his life with the worst death that could happen vnto him he was so dismayde with it for a time as hee loked no further asore him than to the feeling of the sorrowes that pinched him Herevpon then let vs consider that if God haue not spared his seruāt Iob it may fall out that we shall be tormented as he was True it is that God knowing what wee bee able to beare will not suffer the temptations to bee so greate as they haue bene in man who had receyued more strength of the holy Ghost than we but yet muste euery of vs be visited by the hande of God in such sorte that sometime our lyfe shall be more miserable than the death of him that is hanged I say wee must bee fayne to come therevnto and therefore it standeth vs in hand to be throughly in a redinesse But let vs learne to fence our selues with that whiche is shewed vs in the holy scripture namely that we shall haue matter of gladnesse ynough when wee shall haue increased and profited in Iesus Christ as well to death as to lyfe Are wee then ioyned to Iesus Christ Although oure lyfe bee more than miserable yet shall it turne to oure profite so as if we haue troubles in this world the same shall be as many helpes to our saluation
like befell to Iobs children But as I haue sayde alreadie we must not haue an eie to persons heere wee muste not onely receyue the doctrine which is that as oft as God stretcheth out his arme too punishe the sinnes of the worlde there is none of vs all but he ought to tremble And whensoeuer we shall haue missebehaued our selues vnto God knowing that he chastizeth vs by other mens harmes and there beholde and after a sort feele howe terrible his wrath is vpon all such as aduaunce themselues to resist him And here yee see why Saint Paule turning his speach to the faythfull saith Be yee not deceyued by vaine wordes for by reason of these things is Gods wrath wont to come vppon the vnbeleeuers True it is that men flatter themselues by discountenancing of their sinnes according as we see howe these diuelish scoffers and iesters doo cloke them at thys day so that nowe a dayes if a man speake of Lecherie it shall be made but a tricke of youth O it is of nature and if a man speake of drunkennesse answere shall be made God giueth wine and will hee not haue vs too be merrie with it ye see then after what maner men become brutish and spewe out their blasphemies agaynst God and howe they seeke nothing else but shiftes to flatter themselues in their owne faults and euill doings And for this cause Saint Paule sayth My friends let not men deceyue you with such Heathenish talke Hee sayeth not for the wrath of God shall come vppon you you shall be ouerwhelmed by it but he sayeth learne to know that which God sheweth ye haue verie fayre mirrors As oft as God chastizeth the whoremongers the vnbeleeuers the disobedient the stubborne and all such kinde of folke hee meeneth too shewe you that no euill escapeth vnpunished So then preuent ye his vengeance and tarie not till he fall vpon you but profite your selues by the instructions that he giueth you a farre of Thus much concerning this sentence wherein the correction that God sendeth is set afore vs to the ende we might knowe that God sendeth all Rebelles to the place of their iniquitie And true it is that some are to be founde so foolishe and madbrayned as they could finde in their hartes to maintayne the cace of the wicked agaynst god But so soone as God shal lay his hande vpon his creatures let vs learne to confesse that he is rightuous notwithstanding that we knowe not wherefore hee doth it And this is according to that wee haue declared more at large alreadie namely that if any notorious sinnes bee punished before our eyes wee must vnderstand that God warneth vs and setteth them before vs as liuely pictures according as Saint Paule speaketh in the tenth Chapter of the first Epistle to the Corinthes so as if we see a man that is full of blasphemies and a despizer of God that will by no meanes abyde neyther yoke nor discipline but is altogither awlesse if we see a worldling a lechour a riotter or a person of lewde and loce life if we see a drunkarde or if we see a naughtie packe that seeketh nothing but to deceyue one and too spoyle another of their goodes and if God performe and execute vpon such a one the vengeance that hee declareth in his lawe let vs assure our selues that it is a good warrant that wee must not dally with him nor surmise that the things which hee hath vttered with his owne mouth are but scarebugges for little babes seeing that the effect of them is matched with them And if wee see not an apparant and visible cause let vs neuerthelesse vnderstande that if God vse neuer so great rigour yet must not wee therfore be inquisitiue and say why doth he so we know not neither must we presume to knowe so long as we be in this worlde Ye see then what we haue to marke and to beare in minde that is to wit that when we see the calamities and afflictions which God sendeth in this worlde we must looke if there be any euident signes to the ende we may learne to yeelde our selues conformable vntoo God and to submit our selues vnto him yea and that euery of vs may examine himselfe that he be not wrapped in the like condemnation Nowe let vs come too the second poynt which is that if God visite vs in this world and make vs to pine away although we bee oppressed so mightily that our life shall bee more tedious and bitter to vs than a thousand deathes yet notwithstanding hee still giueth vs time of repentance and if we returne vnto him out of hande we shall finde him throughly readie too receyue vs and that be will make the dwelling place our rightuousnesse peaseable yea verily if wee come vnto him with prayer and bring a pure and rightmeening heart with vs Beholde a verie good and profitable lesson For thereby men are put in minde to acknowledge the gracious goodnesse that God doth to them and the fauour that he sheweth them in that he suffereth them not too be quite cut away at the first blow but letteth them alone still in this life True it is that such a languishing as Iob was in will be farre harder and grieuouser than death and wee see also that when Iob looketh no further but too his owne state hee coulde finde in his heart to bee hanged for yee see he hath so spoken but in the meane season if we cast our eye vpon the ende that God ameth at and vpon the marke that he setteth before vs also then shall wee finde that all our sorrowes are asswaged And why wee shall feele that he hath yet still pitie vpon vs Put the cace that a man feele here as it were his hell and that in steade of being comforted he haue the horrible terrour of feeling God to be agaynst him and to be his mortall enemie and that herevppon hee haue as it were a fire burning in his minde well when a poore man feeleth such anguish and therwithall do in his person suffer on the one side slaunder and on the otherside so great paynes and assaults as shall be intollerable true it is that this sayde poore man may at the first brunt wishe and desire death in so muche that he would require no better than too passe throughe fire water and swoorde according as wee see howe our Lorde Iesus Christ sayth that such as are ouertaken with this dread of God woulde haue the mountaynes to fall vpon them and that the worlde shoulde be turned vpside downe to ouerwhelme them But what for that If we enter into consideration too say I perceyue that my God doth here offer me his mercie and that his meening is that I shoulde draw nie vnto him that as oft as we bee scourged at his hand he calleth vs to him with sweete and amiable voyce incoraging vs to come too him with assured promise that he will shewe himselfe gracious and pitifull
likewyse bee tormented so that they shall pay very deere for all their ioyes Lo how the Scripture auoucheth it and it behoueth vs to receyue that which is spoken there and to be throughly resolued of it And when wee haue doone God the honour too giue credite to his worde then will hee make vs to vnderstande that which other men perceyue not namely that in the middes of the greatest aduersitie and heauinesse that can betide vs we haue still cause to laugh that is to say to comfort and cheere our selues bycause we haue an eye to the happie ende which God promiseth notwithstanding that the same can not bee perceyued by our earthly eyes and vnderstanding Neuerthelesse it is certayne that God fauoureth not the wicked And why Bycause that althoughe they haue neuer so muche prosperitie and although they flourish neuer so much to outward appearance yet is all of it turned to their ruine and confusion And contrariwise though the faithfull be scourged and tormented many wayes yet notwithstanding for as muche as they bee vphild by the hande of God â–ª they neuer miscarie and all turneth to their welfare and profit And herein we see that thing accomplished which is conteyned heere To bee short we see what we haue to marke vpon this texte So then let vs learne not to put our trust in this worlde nor in any of the inferiour meanes heere belowe But let vs leane vnto God seeing that hee hath giuen vs our Lorde Iesus Christ to the end that being graffed in him we may drayne such strength and sap from him that although our life bee hidden so as wee bee euen as it were in death we may not ceasse to continue still and to be maynteined in good and sure state wayting till this good God haue deliuered vs out of all worldly miseries and oute of all the troubles which wee bee fayne to suffer heere vntill hee call vs and bring vs into the kingdome of heauen and the glorie which he hath purchased by the precious bloud of our Lord Iesus Christ And nowe let vs fall flat before the presence of oure good God with acknowledgement of our faultes praying him to make vs perceiue them better than wee haue done and that therewithall wee maye haue oure recourse vnto him knowing howe it is he onely that can amend vs and all our euill affections and therefore that it maye please him too drawe vs backe in suche wise that forsaking our selues and all that is in this worlde wee maye laboure for the heauenly life vntill suche time as hauing ouercome all the aduersitie of this present life and beeing come to the ende of all the battels wherewyth wee are assayled we may fully enioy all the victories whiche he giueth vs nowe by the grace of his holye spirite That it may please him to graunt this grace not only to vs but also to all people and nations of the earth c. The .xxxiij. Sermon which is the first vpon the ninth Chapter IOb ansvvered and sayd 2 Of a truth I knovv that man shall not bee iustified to Godvvard 3 If he vvould dispute vvith him he should not ansvvere him one poynt of a thousand 4 He is vvise of hart and mightie in strength And vvho is he that shall set him selfe against him and haue peace 5 Hee remoueth the mountaynes and they feele not vvhen hee ouerthrovveth them in hys vvrath 6 He remoueth the earth out of hir place and the pillers thereof do quake ALthough men bee enforced to confesse that God is righteous and that there is no fault to be founde in him Yet notwithstanding their passions are so outrageous that if any of them be afflicted a man shal heare those that are so smitten not onely grudge againste God but also blaspheme him with full mouthe And yet for all that their torment is neuer the lesse but it seemeth too them that they reuenge them selues after a sorte when they can so rayle against him with whome they haue to doe So muche the more therefore behooueth it vs to bethinke vs of Gods righteousnesse a great whyle aforehand to the ende that when he scourgeth vs we may alwayes abyde in the lowlinesse to knowe him as he is that is to witte that hee is ryghteouse and vnblameable Neuerthelesse the whole matter consisteth not onely in confessing generally that God is ryghteouse for wee haue seene heeretofore how Baldad mainteining the sayd cace that God is rightuous wrested it after an euill fashion in staying vppon thys poynte namely that God punisheth men according too their desert But as wee haue seene alreadie that rule holdeth not continually alike God doth somtimes spare the wicked and beare with them and sometimes hee chastizeth those whome hee loueth and handeleth them much more rigorously than those that are vtterly past amendment Then if wee will deeme that God chastizeth euery man according too his desertes what shall become of it when men couet to maynteine his rightuousnesse by that meanes they take a wrong way Yee see then here is a fault for when men will take vpon them to measure Gods iustice and to say hee punisheth no man but for his sinnes yea and looke in what manner and quantitie euerye one hath offended thereafter muste God paye him home in this worlde then do they not take Gods iustice as they ought to doe In this respecte Iob treateth nowe muche better of the manner of Gods iustice and howe it â—s to be knowne than Baldad hath done That is to wit without hauing respecte to one sinne or other but onely taking menne as they bee from their moothers wombe yet notwithstanding the whole worlde muste needes bee condemned afore God and it is apparant that althoughe the afflictions seeme roughe yet notwithstanding God can not be reproued Then let vs marke well that they be two diuers maners of speeche to saye God is rightuous for he punisheth men according to their deserte and too say God is rightuous for how so euer hee handleth men yet must wee alwayes keepe oure mouthes shet and not grudge against him bycause wee can not gaine any thing thereby If wee see a wicked man punished at Gods hand as I haue touched afore then is it Gods meaning that men should knowe the particular iudgement which hee executeth to the ende that men should bee warned by it And the holie Scripture speaketh after the same manner VVee see that God punisheth whoredomes cruelties periuries blasphemies and suche other like thinges Yea verelie eyther vpon mens persons or else vpon countries or vppon some place that shall haue bene giuen too some crime VVhen God layeth his hande vpon suche therein hee sheweth a mirrour to instructe vs according as S. Paule speaketh when hee sayeth that God punisheth the sinners to the intent that euery man shoulde beware For when hee punisheth rebellions against his worde it is to make vs walke in feare VVhen hee punisheth wicked lustes it is to holde vs in awe VVhen hee
do fauour and mainteyne the euill Let vs assure our selues that god hath forsaken them and thereby sheweth that hee hath withdrawne himselfe from vs bycause wee bee not worthie to haue him sit among vs as he hath promised to doo among all such as are conformable vnto him Thus ye see the fruite of our disobedience and of all our sinnes which is that God shall suffer all ciuill order too bee ouerthrowne among vs that all things may bee confounded as wee haue well deserued And so when wee see suche trouble and confuzion among vs let vs assure our selues that God punisheth vs and that when he taketh away al discretion and vnderstanding from iudges after that sort it is bicause hee hath striken them with the spirite of giddynesse as it is sayde in the Scripture But yet must wee not murmure agaynst God assuring our selues that hee dooth not any thing without cause although wee cannot perceyue it And this is it that Iob meeneth by saying If not where is he and who is he It is to shewe that when we haue sought all the reasons why there is so muche euill done in the worlde wee must euermore come vnto god For when the Scripture sayeth that God dooth both good and euill it meeneth that all things proceede from him whether it bee prosperitie or aduersitie lyfe or death light or darkenesse as it is sayde in the Prophete Esay insomuche that whatsoeuer the Diuell doth as I haue sayde afore or whatsoeuer the wicked sorte doo attempt wee muste take the same as at the hande of god For vnlesse hee gaue them the brydle they coulde not attempt any thing and whatsoeuer they deuised they coulde neuer bring it to passe So then it were a fayre martyring of a mans self to leaue God and to seke the inferiour meanes For it belongeth to god to gouern and if he had not soueraine dominion ouer all creatures all would go to wrecke And although men seeke nothing but to rebell against him yet doth he serue his own turne with them spite of their teeth This is it that Iob ment to vtter in saying If not where is he and who is it VVhē there happeneth any mischiefe let men search it out saying who hath done this True it is that when any euill happeneth we can well skill too make our discourses and too seeke some ground of it here beneath If we bee in a Countrey where a King or Prince reigneth tyrannically men will say beholde the King fleeceth and deuoureth his people and moreouer maketh none accoūt of ministring iustice he hath officers like himselfe who seeke but to intrappe men all is ouerturned and out of order it is to be seene that there is none other shift but the realme muste come to vtter decay and who is to be blamed for all this what complaints shall be heard herevpon It is not marked that men are all togither frowarde and naughtie nor that they haue prouoked Gods wrath agaynst them and that they bee folke giuen too all lewdnesse despizers of God and looce of life in all poyntes and respects so as it shoulde seeme they are desirous to kindle the fire of Gods wrath to burne vp all Men then may well alledge the lewdnesse of gouerners when a Nation is so misordered after that maner but yet must they mount vp higher For let vs not thinke that God is asleepe in heauen and hath forgotten the worlde but rather let vs assure our selues that hee worketh with his owne hande and that the sinnes of the people are the cause why the officers and men of law are wicked and that for the same cause God also is fayne too shake them off and to make them as it were mirrours of his wrath and vengeance So then let vs so cōsider the inferiour causes and meanes as we may neuerthelesse perceyue in our reason and vnderstanding that God abydeth continually all the while in his soueraine dominion and as we may know that all things come of him But yet notwithstanding wee shall not alwayes knowe the cause why God worketh so VVhen wee shall haue searched to the vttermost and made great circuites and discourses in the end we shall be dazled and not see any reason why God doth this or that VVhat is to bee done then wee must honour this Iustice of God which is vnknowne too vs True it is that sometimes God worketh in such wise as his Iustice is fully apparant and men may see it with their eyes and sometimes also it is hidden And in this cace we haue no more to do but to honour it and to say Alas Lorde thy iudgements are a bottomlesse pit wherevnto wee bee not able too attaine but yet will wee not ceasse too confesse that thou art righteous although wee perceyue not the reason why Howbeit we must not surmyze as men do that are not well practized in the Scriptures that things are done here bylowe by Gods sufferance without caring for them or medling with them For that were as much as to cut off his power and it were all one as if he were asleepe in heauen and left the ruling of the worlde here beneath eyther to Satan or too men It were I say an vtter defacing of Gods maiestie For it is meete that he shoulde order all that hee hath made and that the same shoulde proceede of his will and good disposition True it is as hath beene sayde that we see not alwayes howe God is rightuous but yet muste wee acknowledge him too bee so and wee muste walke in all sobernesse and modestie and then in the ende God will make vs to knowe that which is hidden from vs as nowe Let vs come to that which Iob addeth he sayeth that his dayes are gone away more swiftly than a poste or a shippe vnder sayle Therefore is also Flying And this woorde is sette downe too expresse the better that Iob speaketh not of some greate ship that is full fraughted but of some little pinnesse that may serue to make sporte and pastime vpon the water which turneth nimbly here and there and goeth away apace Therefore hee likeneth his life to a little pinnesse that is light and glydeth swiftly vpon the water and there withall hee compareth it also to a Poste and finally to an Aegle that soreth in the ayre to seeke hir pray Heere Iob sheweth howe sore hee was caryed away in all his passions And it pleased the holy Ghost that this president should bee gyuen vs to the intent that euery of vs shoulde in the persone of Iob beholde what maye happen to himselfe Then how fare wee when God scourgeth vs Lo here a temptation to driue vs to despayre whiche is when wee forgette all the gracious goodnesse that God hath done for vs If wee coulde bethinke vs of the benefites that wee haue receyued at Gods hande as we haue seene Iob say heretofore it is certain that the same would make vs to forget all our sorrowes VVell
him that there may be some meanes of attonemeÌ„t betwene vs and his Maiestie Ye see how God is estraunged and separated from vs and what is the cause of it Our sinnes sayeth the Prophete Esay For God dwelleth in vs by his power Howe haue wee our beeing our moouing and our lyfe Howe haue wee any continuance at all but by reason that his power is spred out throughe all things And yet for all that wee ceasse not to bee separated from him through our sinnes and iniquities VVhat must wee doo then VVhat remayneth more That Iesus Christ put himselfe betwixte vs Iesus Christe muste bee fayne too bee oure daysman not too passe in iudgement vppon the Maiestie of God nor too sette God at the barre with vs but to bee the meane to reconcile vs vnto God and to draw vs after him as our heade to knit vs in such wife vnto God as wee may be all one in him as the Scripture speaketh And herevpon let vs learne to humble our selues and say â–ª Lord we come vnto thee not too pleade nor to presume vpon any thing that is in vs or in our owne persons but bicause thou art fauourable to vs and bicause thou art willing too receyue vs for thy sonne Iesus Christes sake That is the thing whereof we vaunte our selues Not that wee must not continue confounded as in respect of our selues but that forasmuch as it pleaseth thee to make vs feele thine infinite goodnesse which thou hast set forth in thine onely sonne our Lorde Iesus Christ whome thou gauest too death for our sakes wee will not nowe doubt but thou wilt receyue vs notwithstanding that wee bee too vnworthie of it But no we let vs fall downe before the Maiestie of our good God with acknowledgemente of the innumerable sinnes which we ceasse not to commit dayly against him beseeching him that forasmuche as wee bee full of filthinesse and infection it may please him to purge vs and to rid vs from all our spttes and specially too correct this hypocrisie of ours where vnto we bee much giuen to the ende that we misliking the faults and offences which we haue committed heeretofore may desire nothing somuch as too returne vnto him with true repentance assuring oure selues that we shall not fayle too get pardon at his hande at leastwise so well come too him in true soundnesse of hearte praying him moreouer too gouerne vs in suche wise by his holy spirite that although wee bee full of many infirmities and bee so manye wayes defiled yet it may please him to receyue vs and not to vse rigour and extremity towardes vs 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 .xxxviij. Sermon which is the first vpon the tenth Chapter 1 MY soule is cut off in my lyfe I vvill leaue my complaynte vpon my selfe I vvill speake in my bitternesse 2 I vvill say too God condemne mee not shevve mee vvhy thou pleadest agaynst mee 3 Is it good for thee to doo mee vvrong or too caste avvay the vvorke of thine ovvne handes and to cleere the deuice of the vvicked 4 Hast thou eyes of fleshe lookest thou after the maner of men 5 Are thy dayes as the dayes of men are thy yeares as the yeares of a mortall man 6 That thou shouâ—dest serche out mine iniquitie and make inquirie of my sinne THe things that are spoken here by Iob may well bee spoken by euery of vs so farrefoorth as they bee good and holy prayers made vnto God and as he will allowe them And first of all if wee bee pressed with anguish wee may well say that we shall get no good by aduauÌ„cing ourselues against God in going to lawe with him Secondly we may desire him too make vs feele oure sinnes For the cheefe condemnation that hee shall pronounce vpon vs shall boote no whit to oure saluation except wee bee touched to be ouerthrowne in our selues For a man muste become his owne iudge and condemne himselfe if he will bee quit at Gods hande Also we may well marke all the shewes that are added immediatly that is to witte that it is no reason that God shoulde giue the wicked shorte occasion too like of theyr blasphemies and lewde dealings and that on the othersyde hee is no earthlye creature that hee shoulde bee desyrous too reuenge himselfe and finally that wee bee the woorke of his handes Lastly we may well saye that hee neede not too put men too the racke too boulte oute their misdeedes for all is knowne vntoo him So then wee may well vse the woordes that are reported heere in good sorte But wee see howe Iob vttereth his passions where with hee was caryed away not that hee resisted them not as I haue declared asore and yet for all that it is not to be gathered but that in the meane while hee was coÌ„bred with them a the first brunt And he confesseth here that he was in suche bitternesse that although he should gayne nothing by it yet could he not but strengthen himselfe in his complayntes or rather giue them theyr full scope For the Hebrew woorde that is put there signifieth bothe to leaue or let looce and also to fortifie or strengthen Therefore let vs marke well that Iob speaketh heere as a man ouerfull of passions Neuerthelesse hee knoweth what the nature of God is and restreyneth himselfe neither laboureth he to make his own cace good by accusing god But contrariwise he confesseth that hee is amazed and as it were out of his witte as men say And therfore he resorteth to praying vnto God that before hee condemne him hee shoulde shewe him wherefore hee goeth to law with him and that before he bring him downe to that poynt he should make him perceyue the reason why hee indureth it And now let vs go through with these matters from woorde to woorde He sayeth My soule is cut off in my life The Hebrew worde signifieth oftentimes to mislyke as if he should say my soule is wearie of my life or I am lothe to liue any longer But the truer meening is to say My soule is cut off in my life And why so For although he were alyue yet notwithstanding hee confesseth that his state was such as he was euen as good as deade Behold sayeth he my lyfe is no lyfe For I lyue in death And thus yee see that his meening was so And hereby hee confesseth himselfe to be as it were past hope yea verely as in respect of Gods handling of him Hee had still a hope in God howbeeit too truste therevnto it behoued him to go out of his owne person And this is a poynt whiche wee ought to marke throughlye For if wee looke but vppon oure presente state what can wee doo that wee shoulde not bee vtterlie ouerthrowen by it And for proofe heereof althoughe a man bee at his ease yet hath hee no continuance too beare oute
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
a thing well woorth the noting For wee take oure selues for stoute men of warre and too haue beene tryed too the vttermost when wee haue indured some sicknesse or some other aduersitie and wee thinke then that God ought not too beginne new agayne with vs but that wee bee quite discharged and are become stoute champions And yet notwithstanding all the bodily afflictions that we can indure are nothing in respect of the distresse that a poore sinner is in when hee perceyueth that God is as it were a partie agaynst him and persecuteth him so as hee can finde no meanes too come too attonement and agreement with him Therefore when oure sinnes come after that sorte before vs and the diuell maketh vs to feele Gods wrath and agayne on the other syde oure owne conscience reprooueth vs so as God seemeth too bee vtterly angrie with vs that say I is a farre greater and dreadefuller anguishe than all the miseries are that wee can indure in our fleshe And therefore lette vs prepare oure selues to suche spirituall battelles praying God too strengthen vs for we see how all mans strength fayleth in that behalfe so as wee shall bee quickly ouerwhelmed if wee bee not propped vp from aboue and lifted vp by God when wee bee fallen and sette agayne into the right way when wee bee stepped oute of it By the waye when Iob sayeth Lette him gette him from mee a whyle VVe see yet better howe miserable the state of poore synners is when they haue this conceyte that God perse cuteth them and is agaynste them For wherein lyeth all oure welfare and all oure ioy but in that God is neere at hande too vs and in that wee feele howe his gracious fauoure is neuer separated from vs But a cleane contrarie when a poore sinner is so scared with Gods iudgement he desireth nothing but too hyde himselfe and too finde some secrete nooke that God myght see him no more and that hee myght not make him feele his hande any more And so the greatest benefite that poore sinners could haue when they feele themselues so tormented with Gods iudgement is to preace neere to him to craue helpe and succour at his hande and their vtter vndooing is to shrinke away from him VVee see then what men are when God sheweth himselfe angry with them For they haue none other shift than to heape wickednesse vpon wickednesse and to enter into hell For it is a veâ—ie hell when wee be shrunke awaye after that sorte from god And yet notwithstanding when God holdeth them at that poynt beholde howe all poore sinners wishe that hee would make them perceyue how there is nothing in him but his wrath and curse But heereby wee muste bee prouoked to pray God that whatsoeuer vengcance wee haue deserued for our sinnes yet wee may not forget this grace whiche hee offereth vs namely that wee shoulde alwayes haue recourse to his goodnesse and that although he haue good right to bee angrie with vs yet neuerthelesse we may assure our selues that hee ceasseth not to allure vs to him For his goodnesse surmounteth the rigoure of his iustice whiche is due to vs for our sinnes and thereby let vs be comforted vntill hee haue withdrawne his hand from vs Then let vs not shrinke backe when hee absenteth himselfe from vs but rather let vs say Lorde withdraw thine anger for if thou shew vs thine angrie couÌ„tenance it is all one as if wee were drowned alreadie in hell Lo what wee haue too marke in this streyne And therefore let vs bethinke vs to profite oure selues by it that wee quayle not when God listeth too trie vs and too prooue to the quicke what our strength constancie is in such temptations And here yee see howe wee may say with Sainct Paule neyther things present nor things too come nor life nor death nor any thing else is able too separate vs from the loue of God that is to say nothing can disappoynte vs that wee shoulde not alwayes feele his fatherly loue whiche hee vseth towardes vs to asswage and sweeten our sorrowes withall Sainct Paule setteth down things to come as if he shoulde say true it is that men are subiect to infinite miseries as we can neither number nor measure them The miseries that are in our nature are as it were a maze and yet for all that if wee holde our selues by our Lorde Iesus Christ who is the bande betwene God and vs and looke vpon him as the partie that knitteth vs to God his father There shall bee nothing too hinder vs that we shoulde not be alwayes merie Lo what wee haue to desire at Gods hande when wee knowe in what plyght wee bee Nowe in the ende Iob speaketh of the state of suche as are departed saying Before I go intoo the darke countrey and intoo the lyghtlesse pitte where there is nothing but confuzion and disorder and where is night when the day ought to shine Here Iob speaketh like a man that hath no beleefe either of the immortality of the soule or of the resurrection that is promised vs VVhere is he become then Let vs marke that in this place he expresseth the passions of a wretched sinner which seeleth nothing but Gods wrath as I haue touched heere too fore but yet haue wee neede too bee put oftentymes in minde of it bycause it is for our behoofe Iob then is brought here to suche a hell of minde as hee thinketh that God is his iudge and himselfe as a reprobate before him so as there is no hope of grace or forgiuenesse for him Lo wherfore in speaking of death hee feeleth nothing but confuzion And howe so For death serueth too turne Gods order vpside downe like as sinne had turned all things vpside downe For when God created man it was not to the intent he should haue bin mortall True it is that we should not haue liued euermore in this worlde in the same state that Adam was in For God would haue chaunged vs into glorious immortalitie But yet notwithstanding we shuld not haue bi 〈…〉 ayn to haue dyed neither should oure mortalitie haue needed to haue bin renued The state of Adam should haue bin such as when he had liued his full time in this world he should haue had his euerlasting heritage with god But sinne stepped in And beholde God added death out of hande yea euen a death wherein there is nothing but confusion And why For thereby man coulde perceyue nothing but Gods curse vppon hym which hath after a sort cut off man from the number of creatures Ye see howe God who hath settled vs in this worlde to liue heere as his children taketh vs away when he bereaueth vs of thys life whiche is all one as if hee shoulde driue vs out of hys house and shoulde shewe howe hee myndeth not to recken vs any more in the number of hys creatures See ye not an horrible confuzion And so the cace standeth that when wee haue
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
the verie gate of life assuring our selues that for as much as Iesus Christe hath passed the same away wee neede not to bee afrayde that death shall haue any power ouer vs for it is a rebated or blunted swoord whereof the point is broken off so as it cannot hurt vs and although it draw some bloud of vs yet notwithstanding the same shall be but to rid vs from all diseases It shoulde seeme that these affections are contrarie and so they bee in deede But God agreeth them verie well in suche wyse that the things which wee haue conceyued by our naturall wit are put vnder foote bycause fayth getteth the vpper hande As muche is to be sayde of that which Iob handleth in this streine For ye see that the faythfull are fully resolued vpon this pointe namely to put their trust in God and to hope for saluation at his hande howe so euer hee would goe But this thing they can not doe excepte they hild him for their father and resorted to him for refuge as if they should say behold God hath bene my father to the vttermost and therewithall hath giuen me leaue to come vnto him Therefore muste I call vpon him put my selfe intoo his keeping and not doubt but he will alwayes be mercifull vnto mee Yea but he scourgeth mee and when I am in mind to come neere him I shall not perceiue that he hath heard me Verely this conceite is hard and combersome to beare but yet must I tary the leasure of my God with pacience and do him the honor to rest my selfe vpon his promises Lo howe the faithfull are fully resolued in that point But on the otherside it behoueth them to knowe themselues and it is vnpossible that they should knowe their owne infirmities but that they must also make their moane and say How now And these are things contrarie For if we ought to tarie Gods leysure with silence is it meete for vs to make a disputing and to enter into cōplaints For so to do is contrarie to faith True it is that it is contrarie at the firste sight but God setteth them at one well ynough For after we haue bene tossed and turmoyled with some hartburning behold faith draweth vs in such wise vnto stilnesse as finally wee conclude thus Out of all doubt the goodnesse of God will neuer forsake vs howsoeuer the world go but we shall always find him fauorable althoughe hee shewe not himselfe so at the first brunt Thus ye see what we haue to gather in effect vpon this streine Nowe wee see whereat Iob amed when hee sayde although God kill me yet will I put my trust in him and yet neuerthelesse I will reason with God and reproue mine own ways For the Hebrew word that he vseth signifieth to Reproue and also to Debate or Pleade So then his saying and protestation is that hee is not the man whom the parties that had spoken toke him to be For they toke him to be such a one as would haue played double or quit that he woulde haue trusted no more in God and that hee had spoken those things as it were in dispite of god But he telleth them he is none such for he holdeth him still to his trust in god Nowe then seeing that he trusteth in God he must of necessitie submit himselfe to him For too trust in God is not too shrinke awaye from him and to holde ones selfe aloofe But contrariwise to trust in God is to come vnto him when he seemeth farre off from vs euen then to streine our selues to get to him therwithal moreouer to do as the holy scripture telleth vs namely to shroud ourselues vnder the shadowe of his wings and to returne vnto him that he may receyue vs into his lap as a child is receyued of his own father Ye see then what is conteined here For when Iob saith he will trust in God continually he sheweth that hee is not as one of these stragglers that make out-leaps bicause they be desirous to play the horses that are broken looce It is cleane contrarie saith he for I desire nothing but to be neere him and that he should haue his hand vpon mee Heereby then is hee cleared of the false slaunder that he was charged withall But yet neuerthelesse he saith afterward Beholde yet muste I reason with God concerning my wayes that is to say the hope that I haue is not such as is vtterly vnmingled with complaintes so as I should not lift vp my selfe nor murmure against God at all True it is that this proceedeth of infirmitie yea euen of sinfull infirmitie worthy to be condemned But howe so euer the cace stande God letteth him not goe altogither For as I sayde afore faith ouerruleth our affections VVhen wee truste in God and call vpon him it is not as much to say as wee should neuer haue any bickerings in our selues But fayth must get the vpper hande the peace whereof S. Paule speaketh must winne the victorie that is to say it must get the maistrie in our hearts In that hee speaketh of the peace of God and attributeth victory vnto it he sheweth wel that we shall haue turmoylings in vs and that we shall be tossed to and fro But what remedie is ther for it This peace of God must be of such power as it may get the maistrie in the end and all our passions be brought in awe of it Then let vs marke well that in protesting that he will trust in God Iob doth also cōfesse his owne infirmitie and shew that he is not so perfect but that there is alwayes some fault to be found in him But yet neuerthelesse hee fleeth alwayes to God for refuge Sith the cace standeth so let vs also on our side vnderstād that whē we be shakē with the prouocations of our flesh and our owne affections do somewhat carie vs away we muste not therefore despayre nor imagine that God will helpe vs no more But let vs plucke vp oure heartes to trust in him and although wee doe it not so perfectly as were requisite yet let vs be sure that hee will make vs to feele that our wayting vpon him is not in vayne For hee will strengthen vs continually more and more in faythe and make the same to get the vpper hand of al the temptations of the world and of this present life But let vs fall downe in the presence of our good God with acknowledgement of oure faultes praying him too make vs feele them in suche wise as beeing ashamed of them in our selues we may labour to haue oure recourse to him and to his mercie And that it may please him not onely to forgiue vs our faults that are past ▪ but also to rid vs out of the miseries wherein we be that being receyued into his protection and custodie wee may neuer slip from him and that howsoeuer Satan practize againste vs hee neuerthelesse will bee alwayes so at hande as wee maye
see the vnquietnesse that beginneth to martir men But is a man come to fiftie yeeres old It may be sayde that deathe is seene too summon them dayly Although there were no diseases at all to assayle vs yet it is well seene that we draw neere our ende Is a man come too fourescore yeeres It is seene that his graue is at hande so as in a manner hee is no more alyue For it wyll greeue a man to see himselfe vnmeete for the world hee seeth that hee is a burthen and it brings many troubles and if he be combersome to others hee is more combersome to hymselfe Therefore it is not for nought that this is told vs And why for as I haue earst sayde wee set more by one yeere in this worlde than wee ought too doo by a hundred and agayne wee consider not howe oure lyfe is misguided when it is not put to the true vse of of it So muche the more then standeth it vs in hande to bethinke vs well of suche sayings and warnings that is to witte that man borne of woman is of a very shorte and flightfull lyfe But for the better conceyuing of this shortnesse we must also match it with the troubles that are in it For put cace that our life were farre longer what cause haue we to like so well of it seeing we be so vexed in it VVhy do we not rather come to the seeking of the rest that is prepared for vs in heauen And heerewithall we haue further to marke from whence these troubles come vpon vs that is to witte from our owne naughtie affections For if wee were troubled but by other folks and in the meane while were at rest in ourselues yea verely at true rest we might well complayne of our disquietnesse that this present life had not his free course and that it went not in his owne pace But forasmuch as euery man is a hangman to himselfe as I haue sayd already and our owne lusts passions and desires are the cause of our vnquietnesse and incomberance to whome or against whome shall we make oure complaint Then let vs learne that when we haue considered all well we must not blame God nor commence action against him but only find fault with ourselues For the finall poynt whervnto we must come is to know the shortnesse of our life and to bee abashed at it when wee thinke thereof But this is yet better expressed in that which foloweth when he sayth who is he that is pure or how can that thing be cleane which commeth of vncleannesse or filthinesse By this saying we bee admonished that all the miseries which we indure proceede of the coruption of mans nature And for the better comprehending of this doctrine let vs note that when there is any speaking of mā or of that whiche is in him the question concerneth not Gods worke or creation for Adam was created another manner of one than we be at this day VVe be falne from the state wherein God had set Adam and all mankinde in Adams persone Adam was created after the image of god and endewed with excellent giftes of grace yea and vnsubiect to death And what importeth that image of God A perfectnesse a rightuousnesse and a soundnesse wherethrough God vttered his great riches so that in effect mā was as a mirrour of the excellent glory that shyneth fully in god But by sin we be bereft of all gifts of grace banished out of the kingdome of god And bycause he hath forsaken vs we are also destitute of life whereof he is the fountayne and welspring For wherein lyeth the fulnesse of al good things but only in God Then must we needes conclude that being cut off from him wee bee left in all miserie yea and euen in death But say I this proceedeth not of our creation but of that wee be destitute of the benefite that God had giuen vs and hencefoorth haue it not any more And how are we bereft of it By sin Here a man mighte moue a question It seemeth that Iobs meening is that the cause of our vnbeleefe of all the sinnes and vices that are in vs is bycause wee come and descend of Adams race and we come not of Adam but as concerning our body VVhere doth sinne dwell where hath he his proper seate In the Soule But there is no shew of reason that means soules also should come of the race line of Adam Therefore it seemeth that Iob reasoneth not aright But we haue to marke that like as God created all mankind after his owne image in the person of Adam euē so also through Adams sin not only Adam himselfe but consequently also all his ofspring were depriued and shet out from the grace that had bin bestowed vpon him And whereof commeth that Bycause wee were all inclosed within his persone according to the will of god VVee must not heere dispute by naturall reason to knowe whether it be so or no. It behoueth vs to know that it was Gods will to giue that to our first father which he would haue vs to be and when he tooke the same from him we also were in the same ruine and confuzion with him Then let vs haue an eye too this ordinance of God let vs settle ourselues therevpon and let vs not beleeue our own wit and imagination Thus yee see shortly what we haue too beare away True it is that this matter might bee dilated more at large but it is ynough for vs too vnderstande the cheefe poynt in two or three words which is to mind the thing that is conteyned here namely that it is no maruell though men be full of vncleannesse and that there is nothing in them but filthinesse And why For they be taken out of a corrupt lump and therefore there is not so much as one that is otherwise True it is that although Iesus Christ was very man yet was he exempted from all our vncleannesse but that was bycause he was conceuyed by the holy Ghost God ordeyned peculiarly that oure Lord Iesus Christe should bee conceyued by power from aboue And why To the end that Adams vncleannesse might not light into hym nor hee bee defiled therewith But when that wee be conceiued forasmuch as it is by the common order of mans nature we be subiect too the said corruption It is not possible to find any one mortall wight that is not full of all vnrighteousnesse sauing only our Lord Iesus Christ And why For let vs marke from whence we come So then wee haue to call to rememberance what hath bin touched that is too witte in what wise wee ought to alledge vntoo God the shortnesse of our life and the miseries wherevnto the same is subiecte which is to the end he shuld haue pitie vpon vs and not to murmure against him Howbeit therewithall we must also mislike of our owne life And that is it that I haue touched already namely that if we wist well
charged to haue coÌ„cluded that God doth vtterly roote out men wheÌ„ he taketh them out of the world Iob I say made no such finall coÌ„clusion But yet for all that we muste note that he was so dazeled with his passions that as theÌ„ he remembred not that man continueth still in God after his death hath there a secret life that the same life hath a good seede so as we shall be fully restored to a perfectioÌ„ from which we be farre off as nowe that is to witte in his heauenly glory and glorious immortalitie Iob theÌ„ had not that rememberance with him to settle himselfe therevpon but was dazeled in his passions for a time And therefore wee muste looke to our selues that we be the warer as I saide afore Euen so is it in the rest of these wordes Certainly Iob knew well that God doth men a singular good turne when he visiteth them And if a man had asked him why Is it not a great honor that God doth to vs in that wheras we be but stinking carkasses yet he voutsafeth to caste his eye vpon vs to chastize vs when we haue done amisse as the father doth his child He wolde haue answered Yes But yet for all this he was not able to conceyue it at the first brunt that hee might haue resisted his owne passions but was fayne to bee tormented and too indure greate distresse So muche the more then ought wee too receyue this aduertyzemente Alas Lord our lyfe is but short and brittle there is nothing but filthinesse and corruption in vs and yet for all that thou forgettest vs not Deserue wee that thou shouldest regarde vs Are wee worthy that thou shouldest visit vs Alas no Lorde For the very Angelles of Heauen are not woorthie of that and how then shoulde we bee worthie who are but rottennesse and stinche But what for that Thou of thyne infinite goodnesse arte willing to be friendly and familiar with vs and thou beholdest vs with pitie And when wee haue doone amisse in steade of tying vs therevnto thou still pullest vs backe to thee and asâ—aiest all meanes too bring vs too repentance And Lorde what a goodnesse is that Lo howe wee ought to speake The same also is to bee sayde in this presente sentence that wee maye fare the better by it For sithe that men haue no strength in themselues nor can spring and shoote forth braunches newe agayne as trees doo whiche haue some roote in the earth but doo rotte away quite and cleane let vs acknowledge the good that God doeth vs in that it pleaseth him too preserue oure life after the common order of nature and also keepeth it hydden alofte too bee manifested agayne in tyme conuenient Therefore lette vs acknowledge the same too bee an inestimable priuiledge But for the better vnderstanding of this lesson lette vs marke firste that although men bee immortall yet they haue it not of theyr owne strength For it is not withoute cause that Sainct Paule yeeldeth the title of immortalitie and euerlastingnesse peculiarlie vnto god And what shall wee saye of the Angelles then VVhat shall wee saye of men Are they mortall as the brute beastes It is certaine that we feele well how God breatheth power into oure soules Yee see then that wee haue this spirituall life from else where and as it were do borrowe it But that is not all For although our soules come not to nought ne rotte away as our bodies do yet notwithstaÌ„ding when they be alienated from God they be in a farre more horrible death than if they were vtterly returned to nothing Our state were better if we were vtterly foredone than to beeseparated from God and to feele him to bee against vs Then muste God be faine to giue vs another life which is that hee knit vs to himselfe by the grace of his holy Spirite so as hee may lyue and reigne in vs If we haue this once it is the chiefe benefite wherein wee can ioy But in the meane while God worketh after a straunge fashion and vnknowen too mannes reason For let vs consider what the state of the faithfull is during their life in this world They are not only set in like state with the vnbeleuers but are made muche more poore and miserable For if a man looke vpon the children of God he shall finde that they bee afflicted so as it seemeth that they ought to bee cut off from mankind as though they were not worthy to lyue vppon the earthe Thus ye see after what sort God suffreth his to be dealte withall VVhat is to be done then Let vs come backe to that which Sainct Paule saith to the Colossians that is to witte that we be deade and that our life lyeth hid in our Lorde Iesus Christe and God will shewe it in due time And by this we see a goodly similitude in that which Iob setteth downe For he saieth that the trees fade at the coÌ„ming of winter there appeereth no more greenenesse in them and it seemeth that all is dead when the leaues are falne off and the trees themselues frostebitten and yet for all that life ceasseth not to lye hid both in the rootes and in the heart of them VVee see that when the spring time is come all shootes foorth againe and the liuelines that was vnseene for a time sheweth it selfe anewe Nowe if God shew vs this in the trees will he not vtter a greater operation towards vs that are so excellent creatures Soothly when Sainct Paule speaketh of the resurrection he reproueth men for their beastlinesse bicause they coÌ„sider not how God doth shewe vs as it were naturall figures of the resurrection by the growing of the corne vpon the earth Looke vpon the corne that is in the barn it is drye it is cast into the grounde and there it rotteth VVe see it springeth vp againe and for one graine there commeth vp twentie or thirtie or ten Seeing then that God reneweth the graines bothe of wheate and of other corne yea and that euen by rotting what will hee do to men VVill he not vtter a farre greater woorke in them Now then are not we senslesse and brutish when we perceyue not after what manner God worketh to confirme vs in the hope of the life that hee hathe promised vs As much is to be thought of that which he sayeth here now For when wee see the trees whiche in winter time were deade or at leastwise seemed deade become freshe and greene againe in the spring time we must be coÌ„firmed in that which God declareth vnto vs namely that although our life be hidden and we be heere as it were in the shadow of death yet should not that hinder vs to lifte vp our heades continuallye and looke for the resurrection that hee hath promised vs Yea and euen nowe although wee seeme deade yet haue wee Gods spirite dwelling in vs which is a sufficient warrant of oure life And whensoeuer it shall please God
sendeth vs nowadayes but too call vs to repentance Now if God should tarry till wee were deade the gate would be shut there would be no tyme of returning vnto him Behold sayeth Sainct Paule the acceptable dayes the dayes of saluation are while wee bee in our way Then if God should see men go astray rūne here there letthē go on till they were falne downe tūbled headlong into the pit which they coulde neuer get out of what a thing were that Therefore it behoueth vs to reason contrary too that whiche Iob did that is to wit that seeing our life is short not in so good cace as a tree let vs put the cace it were so bicause that whē we be departed out of the world it seemeth that all is perished therfore it is good that God should chastize vs as long as we liue And to what end To call vs to repentance for after deathe there shall bee no more time And as for the reste lette vs not doubt as I haue touched afore but Iob was of opinion that it is good for men too bee visited of Gods hād although they shunne it But there are skoffers whiche alledge Iobs example for a shrowding sheete saying Beholde the holy men haue forgotten the hope of the resurruction they chafed against God cōplayned that God pressed them ouersore in somuche that they had no leysure too subdue their imperfections and why then shall not the lyke bee lawfull for vs But as I haue declared already although wee bee pacient in bearing of Gods chastyzementes and in induring them quietlye as wee ought to do yet fayle we not to be moued to haue oure fleshe too shewe it selfe somewhat rebellious in vs Therefore wee cannot come vntoo God too serue him but wee shall bee assayled and pricked on all sides But what for that VVee muste styll fighte according as the Apostle sayeth that wee shall get no victorye but by fyghting And the cheefe battell that wee haue to fighte is agaynste oure selues and agaynste oure owne vices and that is the thing wherein wee muste imploye oure whole force So then lette vs marke that whereas Iob speaketh heere of the lyfe of man as a persone withoute regarde of the resurrection to come hee rested not wholly vpon that poynte for hee had well foreseene what that was but meant to expresse the passion that he felt to the end that euery of vs should bethinke himselfe and not be caryed away when such temptations befall vs Moreouer if Iob were weakened after that sort let vs assure our selues that we shall be weakened much more Howbeit God whiche assisted him will do the like for vs also For his power is as inuincible to maynteyne vs at this daye as it was then Hee calleth vs too him at this daye euen of his owne goodnesse which is not abated that he shoulde not make vs to feele it as well as he made his seruants of old time to fele it And therfore when we see all things so cōfounded nowadayes in the world as we wote not what to say nor where to become let vs runne to our good God casting our eyes vpon oure Lorde Iesus Christ who will deliuer vs from all miseries from all the troubles that are at this day in this world VVell then do we feele our selues feeble weake Let vs looke vpon our Lord Iesus Christ who is the power of God his father Do we see our selues as good as already dead The fountaine of lyfe is come vnto vs forsomuch as God hath sent vs his only sonne And to what end Euen to draw vs out of the dungeons of death and to assure vs that beeing vnited vnto him we cā neuer be set beside the saluatiō that is prepared for vs Ye see thē that if we haue our eye settled vpon our Lord Iesus Christ we shall not fayle to thinke our selues safe as wel in the midds of death as of the troubles of this worlde bicause that by the meanes of him we be sure we shall come to the heauenly glory wherinto he is entered before vs when we haue finished the course whiche wee haue to runne which now is subiect to so many miseries But let vs fall downe before the presence of our good God with acknowledgement of our faultes praying him to make vs perceyue them better than we haue done and yet notwithstanding after such a sort as we may not become as folke forlorne but returne too the remedie desiring him to bee pitifull to vs and to shewe himselfe the same towardes vs which he hath bin towardes his in all times and furthermore that seeing it hath pleased him too bee at one with vs in the persone of our Lorde Iesus Christ and that our Lorde Iesus Christ hath giuen in his owne selfe vs so good a gage of his loue speciallye by the death and passion whiche he indured for our sakes hee suffer vs not to forget or too despize so greate a benefite but rather that wee may put oure whole truste in him and by that meanes be stirred vp to call vppon oure good God in all oure necessities and miseries That it may please him to graunte this grace not onely too vs but also to all people c. The .lv. Sermon which is the third vpon the .xiiij. Chapter 13 O that thou vvoldest hide me in the graue and that thou hadst shut me vp till thine anger vvere abated and that thou vvoldest set me a time vvherein to thinke vpon me 14 Shall the man that is dead liue agayne All the dayes of my battell I vvill vvayte till my chaunge come 15 O that thou vvoldest ansvvere me vvhen I call to thee O that thou vvoldest fauour the vvorke of thy handes THe Prophet Esay shewing howe horrible Gods wrath is and howe heauy too beare sayeth that such as feele it wold faine that the mountaines shoulde hide them and wishe that they myghte fall downe vpon their heads and our Lord Iesus Christ also hath vsed the selfe same words And that is done to shewe vs that we must not bee so dulheaded as we be For we know not what a thing it is to haue God against vs True it is that wee shall well ynough feele the mischeefe whē he persecuteth vs but that is not all nor the cheefe thing that wee haue too doo It standeth vs in hande to wey throughly what Gods wrath is And why so For when we vnderstand Gods hande then bethinke we our selues of our sinnes And therevpon wee bee abashed and perceyue full well that we muste needes perishe except God haue pitie vpon vs Howbeeit forasmuche as we shunne that feeling our Lorde exerciseth vs to make vs thoughly awake when he intendeth to shewe vs mercie Thus yee see what is to be gathered of Iobs woordes when he sayth O that thou woldest hide me in the graue For hee preferred death before his life in cace as it was And why Bicause he wold
For as long as this lyfe indureth sayth he it is full of payne and anguishe And what is death It is the extremest of all miseries bycause that there a maÌ„ seemeth too bee vtterly rooted out Iob spake after that maner bycause that as I haue sayd he was caryed away of his passions But on our part let vs be contented too languish and to haue our fleshe payned and our mynde distressed during this lyfe for yet haue wee whereof to reioyce in God bycause he promiseth to be alwayes our father and Sauiour Doe wee die VVee knowe that is our aduauntage as S. Paule sayeth bicause that by that means god taketh vs out of the miseries of this world to make vs partakers of his riches glorious immortalitie Now let vs knele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them so as wee maye craue forgiuenesse of them at his hand and that we may be so stirred vp too pray as he may make vs to feele his goodnesse mercie and wee profit more and more thereby and also that all the tyme of fâ—ur life may giue ouer our selues too the glorifying of his holy name and to the praysing of hym as he deserueth And that when he hath once broughte vs into the right waye he will neuer suffer vs to swarue any more aside but that we may continue with inuincible strength and stedfastnesse euen to the ende That it may please him to grant this grace not only to vs but. c. The .lvij. Sermon which is the fyrst vpon the .xv. Chapter ELiphas the Themanite ansvvered and sayd 2 VVill a vvise man bring foorth knovvledge of vvinde and fill mennes bellies vvith the East vvynde 3 VVill he reason of vnmeete matters and of vnlavvfull vvordes 4 But thou pullest avvay feare and turnest prayer avvay from God. 5 Thine ovvne mouth shall reproue thee of vnrightuousnesse and thou haste taken the toung of craftynesse 6 Thine ovvne mouth shall condemne thee and not I and thine ovvne lippes beare witnesse against thee 7 Art thou the first man borne vvart thou created before the mountaynes 8 Haste thou heard the secretes of God or is vvisedome restrained vnto thee 9 VVhat knovvest thou that vve knovve not â–ª vvhat vnderstandest thou that is not in vs 10 For vve be baldheaded and auncient There is an older man among vs than thy father WHen wee knowe wee haue spoken truth and in Gods behalfe and yet men reiect all that wee haue sayd it is a very harde and greeuous temptation For in that cace not onely we be blamed in our own persons but also wee see that men refuse the things that are of god Neuerthelesse it behoued Iob to vndertake such a battell as we see in this streyne He had mainteyned hys cace not by suttletie nor of wilfulnesse nor through ignorance and yet notwithstanding it was layd in his dish that hee had taken to him the tung of craftinesse or of the despizers of God and that all his sayings had bin but as winde wherein there had bin no firmnesse nor reason Iob therefore is greeuously charged heere for maynteyning the doctrine which he knew to be of god And this must serue for our example at this day For many are so greeued when they see that men receyue not Gods word but rather that the moste part of the worlde condemneth it But what for that Seeing that men haue at all times bin stubborne against God and hee could neuer yet make them to receyue that which were for theyr behoofe let vs not thinke it straunge that wee also muste passe the same way and that the authoritie of God and of hys woord is imbaced by our stubbornesse and by the malice of men considering that their iudgemeÌ„t is so awke and that they cannot giue themselues to goodnesse And as for those that haue the charge too beare about Gods word and to preach it though they see men reiect it yet let them stand to it stoutly and let not such doings thrust them out of the way For not only Iob was condemned in his sayings but the Sonne of God also VVee see that men were so farre off from accepting his doctrine as they did rise vp furiously against it and accused him of blasphemie If the like be done at this day it is no noueltie But in the meane whyle let vs determine to do that which God commaundeth vs Let men aduaunce themselues as much as they list and lette them resist God and his truth yet must all that be ouerpassed and we must not ceasse to do our duetie Marke that for one poynt And by the way it behoueth vs to marke that although the wordes whiche are rehearsed heere by Eliphas haue bin misapplyed too the persone of Iob yet neuerthelesse in generalitie wee may gather a good and profitable lesson of them And first of all where as it is sayd that a wyse maÌ„ wil not bring foorth windie wordâ— nor fill his bearers bellies with the Easterne wind it is the same thing which we see commonly in the Scripture â–ª that is to wit that our words ought not to be vnprofitable but rather well seasoned with â–ª salte according as Sainct Paule vseth the same similitude and afterwarde to expresse his meening sayeth that our words ought to bee substantiall meete to edifie and to profit those that heare them that they may bee instructed in the feare of God guyded aright when they be in the way and incouraged Yee see then that vpon this saying of Eliphassis we haue too marke that our words ought to tend too edification And if they do so they shall not be lyke the wynde that is to say they shall not bee puffed vp with a vayne swelling but there shal bee a substantialnesse in them wherewith to feede mens soules And truely â—eere ye see why it is sayd that good and holy doctrine is as it were foode By taking conuenient foode wee bee satisfied we gather strength and our stomacke is not accloyed but there insueth good and naturall nurrishment Euen so is it wyth the word of god VVhen it is well applyed to our vse we be filled with it and wee bee nurrished with it and yet in the meane while there is no windinesse that breakes vp vpon our stomacke and brings no substantiall nurrishmeÌ„t with it See then the two points that we haue to note The first is that if men find no fauour in our words when wee haue told them the thing that is good profitable and of God we must not therefore be out of pacience considering that the same hath happened not only to Iob but also to all the seruants of God so as their doctrine had no fauour to the worldward but was mocked â—t and taken to be but winde or a trifling thing But contrariwise on our side let vs be well aduised that when we speake it may be to the edifying of our neighbours and carie
whome he shall render an account Such as are ordeyned to be Shepherds to feede Gods people muste imploye all their strength and power therevpon nother muste they openly or particularly conceale that which they haue receyued according wherevnto Sainte Paule sheweth that hee is cleare from blud that is to say he is not faultie before God for hee had taught them Gods truthe faythfullye without ceassing as well at home in theyr houses as openly abroade Also let the Magistrate for his parte looke too himselfe and let him not through negligence quenche the lyghte that God hath put into him But to the vttermoste of his power let him indeuer that iustice maye reigne and haue hir full course that God maye be honoured and his truth receyued and that leasings and all thinges that are contrarie to true Religion may be done away Lo what wee haue to remember in this streyne Nowe whereas Eliphas sayth that God had giuen them the land and no stranger had passed through it it is to expresse that they had receyued an excellent prerogatiue from aboue For it is certaine that if a man be able to mainteine the gouernement that is put into his hande it is a token that God fauoreth him and it becommeth him to acknowledge that benefite For there is no pollicie of manable to do that throughly Also wheras Eliphas sayth that those of whom he speaketh had reigned peasably and that God had blissed them in such wise as they were not troubled but had so guided their subiectes as their dominion conteined in quietnesse thereby we be done to vnderstand that when God maynteineth states and a countrie is in peace wee must not father it vpon mortall men but acknowledge it to be the speciall benefite of god And our acknowledging of it must not be honoring the men by whome God serued his turne in doing it but also in yeelding God his due prayse Nowe let vs come to the chiefe article that we haue touched Eliphas saith that the wicked man is alway as it were trauelling with childe that he neuer hath any rest that hee is in continuall tormente that hee looketh euer at the sworde and that he knoweth not the number of his dayes And our Lorde vseth the same threat against the transgressers of his lawe namely that he will sende them such a fearefulnesse that their life shall hang afore them by a thread that their eyes shall bee sunken in their heade and that they shall bee in such anguishe of mynde that in the morning they shall say who will warrant mee my life vntill night and when night is come howe maye I indure till tomorrowe Lo howe God punisheth such as walke not purely according to his law And in good faith what purenesse is there in our life If we desire to be at rest and not to be tossed with any cares it behoueth vs to knowe that we be in Gods protection and we must be fully resolued of it and then it is certayne that wee may passe through fire and water that is to say hap what hap will wee shall bee sure of a good and stedfast leaningstocke But if wee knowe not that God watcheth ouer vs or at leastwise if wee thinke hee is against vs wee must needes be afrayde and not knowe where to become Therefore it is not without cause that God vseth the said manace againste the transgressers of his law And so is Eliphassis saying very true that the wicked is alwayes fearefull according also as the Prophet Esay likeneth the thoughts of wicked folkes too waues that beate one againste another VVhen any tempest is yee see the water stirreth and the waues come rushing one againste another and breake asunder Euen so is it with a man that is not ayded by god It is not any one passion that shall carrie him away and torment him but there shall bee many contraries and hee shall bee in such a pecke of troubles with it that hee shall bee vtterly at his wittes ende And so when it is tolde vs that the wicked man is in such vnquietnesse Let vs assure oure selues that it is Gods rightfull vengeance vpon all those that haue not sought to bee at peace with him And howe maye wee haue peace with God By walking in a good and pure conscience and specially by knowing that wee haue none other foundation too stande vppon saue onely his mercy in that wee bee in his fauoure for our Lorde Iesus Christes sake and that there with wee call vpon him assuring oure selues to bee happie both in life and death bycause it pleaseth him to be present with vs and to receyue vs and gather vs vp to himselfe Marke I say howe the way for men too haue peace with God is to assure them selues that their sinnes are forgiuen and to praye vnto him and therewithall to walke in his obedience so as they indeuer to haue a good and pure conscience towards their neighbours And this peace is ioyned with a ioye which Sainte Paule termeth the ioy of the holy Ghost which is when we bee strengthened by fayth Saint Paule sayth that this ioy is ghostly and he vseth that terme purposely bycause the wicked do sometimes reioyce that is to say they friske and laugh and are merrie when all things goe well with them and they forget themselues after such a sort as they feele not their owne miserie but become dull Yea but this peace where with God filleth them shall bee nothing at all to their profite And what manner of peace is it It is not for that they drawe neere vnto God but rather they turne their tayle vpon him But the true peace which is happie and blissed of God is when wee haue an eye vntoo him and come to him and thervpon are in quiet assuring our selues that hee receyueth reckeneth and auoweth vs to bee his so as he will not giue vs vp but guide vs always both in life and death Thus ye see what wee haue to remember in this sentence Howbeit it is true that eueramong the faythfull are in suche troubles as a man can hardly discerne betweene them and the dispisers of God but yet in the end God setteth them at rest For by handling them after that manner hee maketh them too knowe their owne weakenesse that they maye humble themselues and learne too call vpon him and put themselues wholly into his hande and trust altogither to hys goodnesse Moreouer somtimes he pricketh and spurreth vs too come too him the more earnestly and too beseech him to reach vs his hande and to shew that he hath a care of vs and that whensoeuer we bee tossed after that sorte we neede no more but to vnlode our cares into his lappe and to rest our selues there in all caces and there to take all our contentation and comforte Yee see then that the faythfull may well be stricken with feare and troubling but yet will God make them to feele what that peace is which hee
vpon the racke And what kinde of thing is that sound whiche God sendeth them euen when al things are at rest when there is no noise at al to trouble them For yet neuerthelesse must this pursue them insomuch that they shall start and tremble at it according as we see in the example of Caine. Beholde Caine had no rest and yet who pursued him God had appointed no iudge to arreigne him neither had he any bodie to stande agaynst him Verely the bloud of Abell cried out for vengeance But as for men hee was sure ynough hee triumphed hee built a Citie after the name of his eldest sonne euery man stoode in awe of him and yet in the meane while he quaked like the leafe of a tree And wherof came that Euen of the secrete voyce of the voyce that was not herd with the eare but yet was the same a dreadful noise insomuch as although the wicked knowe not what it is that God sheweth them yet notwithstanding they cease not to be continually agast Nowe when we heare this let vs pray God to make vs heere also the sweete and amiable voyce whereby hee sendeth vs tidings of his fatherly goodnesse loue Thus ye see that the only remedie whereby we may bee deliuered of the sayde fearefulnesse and astonishment where with the wicked are dismayde is for vs to beseeche God to make vs heare the voyce of the Gospell where hee telleth vs that he receyueth vs louingly that he is our father that hee accepteth vs as rightuous for our Lorde Iesus Christs sake and that both in life and in death hee will alwayes holde vs in his hande VVhen this voice soundeth in our eares so as wee vnderstand it throughly we shall not be dismaide at these deafe and blinde scarings as the vnbeleeuers are but wee shall bee surely fenced against all the dismayings that can betide vs Therefore if we haue our recourse vnto God and he by his holy spirite giue vs the grace too rest vpon his promises let vs not doubt but he will stablish vs more and more in all the good things that hee shall haue giuen vs and so strengthen vs by his power that in all the terrours of this worlde we shall euermore stand stedfast vntill he haue taken vs into his eternall rest Nowe let vs cast our selues downe in the presence of our good God with acknowledgement of oure faultes praying him to make vs feele them too our dislyking of them and that in the meane time wee may not ceasse too trust that lyke as hee receyueth wretched sinners vnto mercie which is the thing wherein hee vttereth the richnesse of his gracious goodnesse so also it may please him to make vs partakers thereof and that therewithall it may please him also too continue that which hee hathe begonne in vs vntill he haue brought vs too the full and whole perfection ▪ And so let vs all say Almightie God oure heauenly father wee acknowledge and confesse according too the truth that wee bee not woorthie too lyft vppe our eyes too Heauen too present oure selues before thee nor to presume so farre as c. The .lx. Sermon which is the fourth vpon the .xv. Chapter 23 Hee vvill trotte vppe and dovvne for breade knovving that the time of darkenesse is in hys hand 24 Anguish amazeth him and ouercommeth him as a king that is prepared to battell 25 Bycause hee hath lift vp his hande agaynst God and strengthned himselfe agaynste the Almightie 26 He vvill leape vpon his necke and crush the strongest part of his shield 27 He hath couered his face vvith fat and fatted his bovvels 28 He hath inhabited the desert Cities and the ruinous houses that vvere falne dovvne 29 He shall not aduaunce himselfe his riches shall not continue neither shall there bee any remainder of them YEsterday I shewed you to howe many miseries and daungers our life is subiect insomuch that wee must alwayes needes tremble for feare if we seke not our rest in God knowing that he hath care of vs and will mainteine vs If this were not we should neuer be in quiet Moreouer whē we vouchsafe not too heare the voyce of peace whiche God prepareth and sendeth vs we must be scared by men And it is a iust punishment for the vnthankfulnesse of all such as receyue not so great a benefite for it is impossible that God should beare it Beholde how God sheweth vs that first hee is willing too forgiue vs our sinnes and that although we deserue to bee ouerwhelmed at his hand yet he desireth nothing but to be at one with vs by his mercie He addeth that he taketh vs intoo his protection and will be the keeper of our life Are wee not worthie to bee deliuered vnto Satan if we refuse this honour and priuiledge and not onely to be vexed by men but also too quake and be afrayd though no man pursue vs Then let vs learne to rest our selues vpon God and to sticke to the promises that he hath giuen vs to the end we may walke safely and quietly heere beneath in the middes of daungers And nowe Eliphas addeth that the wicked man shall trot vp and downe for bread knowing that the day of darkenesse is in his hande Some lay forth this sentence as if he sayde that God will impouerish the wicked howe great riches so euer they haue so as they must bee faine to beg True it is that that cursse is conteyned in the law and we heare also howe it is sayde in the Psalme that the rightuous is neuer forsaken nor his seede begge their breade but God nurrisheth those that are his in the tyme of dearth If God prouide in such wise for his faythfull ones as too succour them at their neede wee must not thinke it straunge that on the contrarie part hee plucketh his benefites out of the wicked mens handes bycause they be sotted on them and make Idols of them certenly we see that the riche folke of this worlde become hungerstaruen notwithstanding that they despise bothe God and men and beare themselues in hande that all is for them And this causeth God nowe and then to spoyle them and strip them in such wise as they are seene to go a begging notwithstanding that they had such abundance erewhile as they were readie too burst But in this place Eliphas ment to say more For he not onely speaketh of the need wherevnto they bee brought which despise God but he meeneth also that euen in the middes of their riches they shall still be full of care and no whitte better than poore folke but shall thinke with themselues Go to it may be that I shall want as wee see by experience For although God giue the vnbeleeuers all that euer they can wishe so as they haue their Garners and Cellers full and money wherewith to buy both corne and wine yea and although they haue prouision made for them yet are they afrayde that the earth shoulde faile
in our harts to bee as they be saying And why am not I suche a one Beholde yonder naughtypacke is at his ease and in the meane while I am put behind the doore I see he settes his foote vpon my throte and why haue I no meanes to be reuenged of him See howe oure afflictions chafe vs withoute measure as soone as we see the wicked prosper But contrariwise oure Lorde sayeth to vs VVell Sirs it is true that yee may after a sorte bee tempted by beholding this goodly shewe for mens lustes are suddeyne and headie But what for that yee see howe a vine is stripped of his vnripe grapes when it is new burieoned there needeth but one froste to kill them Or if the grapes bee growne to bee full fashioned beholde there falleth a storme that sweepes them all awaye so as there remayneth nother grape nor leafe but the vine is left all bare Also looke me vpon an Oliue tree wherein is the beautie of it Is it not in his floures And yet notwithstanding if the floures be frostbitten or if any tempeste light vpon them all is caste down Euen so is it with the felicitie of the wicked Truly too the seeming of poore ignorant folke their prosperitie shall bee suche as nothing may seeme more desirable than to be in theyr cace but anone both their floure and their frute fade away before they bee rype God will plucke away all before it come too perfection according as I tolde you that they shall not come to so much perfectiō as to shoote out any floures or frute that shall not be taken away before it come to be seasonable Thus yee see in effect what is shewed vs heere And as I sayde afore it serueth too confirme the matter that hathe beene discoursed already Then let vs learne hereby not to desire the felicitie that lasteth not past a day or avery little time But lette vs learne to bee throughly happy as our Lorde would haue vs to be which is to bee well settled in him and to assure our selues that if we bee blissed of God the same shall make vs too prosper not onely for a daye or twayne but also bothe in life and deathe True it is that muche aduersitie may befall vs in the meane whyle but what a priuiledge haue we whē we may betake our selues vnto God and in that we know he will not lay more vpō vs than we be able to beare specially that he will turne all our aduersities to oure welfare and saluation Seeyng then that we haue this prerogatiue haue wee not wherewith to bee contented Although the wicked be at theyr ease for the present time what certeintie haue they for the time to come Although they aduaunce thēselues thinke that God is not able to shake them as it is sayde in the Psalme yet haue they stings within For God woundeth and pricketh them or else tosseth them from syde to side in suche stormes as they be not able to auoyde So then let vs marke that if we desire to be in Gods fauour and to haue a continuing prosperitie we must be grounded in him and then can we neuer quayle VVee knowe what is sayde in another sentence of a Psalme where the wicked are spoken of namely that they bee like greate trees whiche men stub vp so as there remayneth no printe of them but they are plucked vp by the roote But on the contrary parte we must as Dauid sayeth bee like an Olife in the house of the Lorde whiche florisheth alwaies Also this similitude is takē after the same sort both in the firste Psalme and in Ieremie where it is mente that if we trust in God and runne vnto him and hang vpō him we shall bee like a tree that is planted by the water or riuers side so as wee shall alwaies haue good sappe to florish bring foorth frute Now seeing it is so that God hauing drawen vs from the corruptions vayne alluremēts of this world offereth vs also this euerlasting happinesse must we not needs be out of our wits if we go not to it Then let vs bethinke vs well learne to bereeue our selues of all the lusts of our flesh which serue for nothing but to deceiue vs yea and to leade vs to destruction and learne to know where our welfare lyeth Thus yee see what wee haue to beare in minde But alas it is a hard thing as I sayde afore VVe be straitewayes drawen to that which hath a fayre shew and therefore it standeth vs on hande too marke well the similitudes that Eliphas bringeth heere VVe see an Olife tree that looketh faire but it is not of any continuaunce And lette vs also haue an eye too the Storme that is at hande vpon the wicked For God holdeth them at that poynte too beate them downe And althoughe wee perceyue it not at the firste dashe yet if wee looke at Gods iustice with the eyesight of faith wee shall see that all they which are not rooted in God cannot come too full ripenesse nor neuer bring foorth good frute but shall soone come too plucking vp And why For God hath sayde it VVee shall see them drowned in their owne pride And why For Gods word cannot lye So then as ofte as we bee moued by our sensualitie and foolishe imaginations let vs retyre to Gods woorde and looke for that whiche wee sawe not afore specially for the thing that is hydden that we may know it and thervpon turne away from all the vayne conceites that deceyue vs Lo what wee haue to beare away in this streyne And in the ende it is sayde that the householde of the wicked shall be desolate and fyre shall consume the house of Brybes Vnder this terme Hypocrite according too the sense of it in other textes also Eliphas comprehendeth all suche as haue frowarde and disloyall hartes to Godwarde who sayeth hee muste perishe yea euen with all their house and retinue And afterwarde he addeth that the house of Brybes shall be consumed VVhereas he speaketh of the companie of Hypocrites it is to expresse the better that althoughe the wicked haue greate traynes and greate and long tayles yet for all that they shall not misse to bee consumed Then shall yee see farre wickedder men than the common simple sort are and they shall carrye greate companies and bandes after them whiche make a greate shewe they shall haue their alliances and assemblies and so drawe long traynes after them But Eliphas sayeth expresly that suche assemblies shall come to nought meening too shewe howe it is true that the wicked mainteyne themselues for a time by those alliances and that they fortifie themselues of purpose to mainteine their state in somuche that euery one of them thinketh himselfe strong ynough to beare out all bruntes But the wrath of God is kindled to burne them vp all Yea and wee see howe the Prophete speaketh of them when hee likeneth them too faggots of thornes If
a man haue gathered Bryers and thornes and made a faggot of them they wyll bee so snarled as hee wyll bee loth too put his hande to them and hee shall not knowe on what side too take holde of them and specially if he woulde draw out abough of them hee cannot But if hee put fyre to them immediatly they kindle and crackle and cast a farre greater blaze than if they were faste and substantiall woodde Euen so is it with the wicked They be like thornes and bryers and when they bee plasshed one within another a man cannot tell howe to vndoo them nother can hee well come at them But as soone as God putteth fire to them then must they needes cracke in peeces and vtterly consume out of hande Ye see then what Eliphas ment in saying that the assemblies of Hypocrites shall perishe For his meening is that a wicked man maye drawe a greate trayne and bande of men after him but it shall stand him in no sted too mainteyne him against Gods wrath This ought to assure vs that when wee see the wicked men so furnished so allyed and so garded yet shall they not therfore misse to bee suddeynly cast downe and consumed so as wee shall see that this was not spoken for nought And hereby wee be admonished to knit our selues togither in the right feare of God and to haue none other bande too hold vs linked togither but him seruing him with a good conscience and putting our whole truste in him and helping one another and finally to haue such agreement among our selues as euery of vs may sette his minde too walke faithfully before God and man If wee deale after this sort God will blisse our concord otherwise all must needes go to wrecke and hauock It is purposely sayd that the house of Brybes or bryberie shall come too nought For all buyldings that haue bin set vp by pilling and polling must needes perish and decay of themselues I meene not onely the houses that are buylded of Stone or Timber but I meene that when a man enricheth himselfe by bryberie and rewardes so as hee draweth to him on the one side and snatcheth on the other side and is giuen too scraping deceyuing and extortion what hath he doone Hee gathereth woodde and then commeth there a little sparke of Gods wrath and consumeth it euery whit For if there be no woodde the fire can take no holde But the wicked do pyle vp such a stacke on al sides that the wood of it serueth for wood too burne vp them and all theyr traine So then this text ought to be well borne in minde that wee may walke soundly and purely Thus much for the firste poynt And seeing we be warned that when the wicked sorte haue inriched themselues by receyuing of gifts brybes all of it shall in the end go to destruction let not vs repine at them but lette euery of vs looke to himselfe and walke in his owne calling Let those that be called to the state of Iustices be ware to mainteine themselues without bryberie and remember howe it is sayde that giftes do blinde the eyes of the wise and peruert the vnderstanding of the rightuouse Therefore let them absteyne from all corruption to the intent they may continue cleere and sounde Marke this for a speciall poynte Agayne let those that bee in priuate state walke vprightly also Let euery man bethinke himselfe go too I maye aduance my selfe in this world by vsing of wicked trades howbeeit for as muche as they bee things condemned of God what shall do but onely kindle his wrath against me Lo how all the faithfull ought to hold themselues in awe And moreouer whē we see the wicked lay baites on euery side and beare themselues in hande that they haue greatly gayned when they haue gotten muche riches by taking of bribes gifts Let vs say yet will God at lēgth shew how he hath not in vayne sayd that which we heare in this place and whiche the holy Ghost hath vttered by the mouth of Eliphas ▪ For God wil not suffer his threatnings to be in vayne but will match the execution of thē with them anone after ▪ Ye see then how we must be quiet when we see such as rap and rend and pill and poll on all sides Verely we must assure our selues that the things shall not continue with them that God will take suche order as it had bene farre better for them too haue eaten bare breade and to haue bene contented with a little thā too haue glutted themselues after that fashion at other mens cost and to haue drawen all to themselues to make themselues rich for euery whit of it must go to nought and their houses muste fall vpon their heades that is to say the goods that they haue gathered shall bee to their ruine and destruction True it is that for a time they shall haue such scope as it may well seeme that their state shall last for euer But let vs be pacient tarry Gods leysure as I sayde afore till he finish out his woorke And in the meane while lette vs desire nothing but to stande in his grace and fauour For truely that is the onely meane not only to mainteyne vs in our state all the time of our life but also to giue vs a better life after our death as he hath promised vs in the kingdome of heauen Nowe let vs caste our selues downe in the presence of oure good God with acknowledgement of oure faultes praying him to gyue vs suche repentaunce as wee maye chaunge from our naughty life day by daye and not desire any thing but to renounce al our naughty affections and all things that may turne vs from his seruice and the greate number of wicked lustes wherevnto we be subiect and giuen and that forsomuch as wee be so full of infection it may please him to vpholde vs by his mercie and dayly to pardon vs our faultes vntill hee haue fully clothed vs agayne with his rightuousnesse at such time as he shall haue taken vs out of this worlde too make vs part takers of his heauenly glorye That it may please him to graunt this grace not only to vs but also c. The .lxij. Sermon which is the first vpon the .xvj. Chapter with a little remnant of the laste verse of the fifteenth Chapter 1 IOb ansvvered and saide 2 I haue often hearde suche things you be all of you yrksome comforters 3 VVhen vvill there bean ende of your vvindy vvoordes And vvherevvith imboldenest thou thy selfe to ansvvere 4 I coulde speake as you do If your soulevvere in my soules steade I coulde holde you company in talke and I coulde nod my heade at you 5 I could strengthen you vvith vvoordes and my talke should be to receiuegriefe 6 But if I speake ▪ my sorrovve vvill not abate and if I hold my peace vvhat releefe haue I 7 He hath loden me vvith anguish he hath made all my
caste him the deeper into it And afterwarde hee loded him with suche a weight as was impossible for any creature too beare if he had not a greater strength than is in man And soothly it was a maruel to haue such a constancie notwithstanding the infirmities that wee see in him For when God strengtheneth his owne it is not by making them vtterly insensible nor yet by taking their feeblenesse quite away But they muste bee fayne to acknowledge themselues such as they bee that is too witte frayle creatures and yet in the meane season God releeueth their infirmitie and setteth them vp againe when they bee caste downe Thus yee see what happened vnto Iob. Nowe by the way hee sayth that hee clothed himselfe with sackcloth and couered his heade with duste and that hee did it not by hypocrisie Besides this hee sayth that none of all these thinges besell him for his misdeedes For there is no Robberie say the hee to be founde in my handes and my prayer is pure VVherby hee meeneth that hee thinketh his afflictions strange sith hee had not offended God in suche sort as he might deserue to bee so handled This is the temptation that wee haue seene so often before which Iob calleth still to rememberance But nowe let vs lay foorth the matters particularly and apply them to oure vse The similitude that Iob vseth importeth a good Lesson which similitude is that God hath set him as a white in a butte and that he hath sette his Archers againste him and besette him round about and that they haue after such a sort torn him in pieces that his gall is tumbled out vpon the ground that is to say that hee was wounded to the verie heart By speaking so Iob mente too expresse that God afflicted him not after the common manner But nowe let vs looke to our selues for if wee suffer neuer so little aduersitie wee thinke it ouer great and that God keepeth no measure It is pitie to see howe nyce wee bee and there needeth no more to hold vs skirmish to the vttermost So long as it were but a making of some moane it might be thought to be but a part of feblenesse But when mē make such a stir that they lift vp themselues against God for any common aduersitie that they haue to abide is it not an ouergreat impaciencie Is it not a signe that wee were neuer in Gods schoole to learne what it is to suffer and to yeeld obedience to his will So then to the end we may learne to be more strong to indure the chastizementes that God sendeth vs let vs beare in mynde what is shewed vs heere namely that Iob who was of so excellent holinesse and whome God loued so well was neuerthelesse set vp as a white to shoote at And I told you that we must be strong in our afflictions not to harden our selues againste God and to chawe vpon our brydle as wee see many men doe For that maketh men hardharted and suffereth them not to be brought to repentance Therefore we must be tender harted in this behalfe that is to wit as soone as God ticketh vs we must streitways awake to thinke vpon him and not tarie till he drawe out his sword at vs and wound vs nor till he lette his arrowes flee at vs or thunder vpon vs VVhat then As soone as he giueth vs but one stripe with his rodde although it be softly wee must bee quiet And verely if wee were wise and well aduised wee would not tarrie till he should strike so much as one stroke but we would be warned by his threatnings and hie vs apace to come home to him before he touched vs Yee see then that it is expedient and profitable that the faythfull shuld feele Gods hand and not be hard against his strokes For if a horse be dull vpon the spurre will men like the better of him for that will menne thinke it a good propertie in him No it is a vice Euen so is it with vs Though God strike vs not with the sword but onely shewe vs the shadowe of a rodde yet must we be moued But yet neuerthelesse wee must therwithal bee strong in such wise as I haue told you which is that we must not be out of heart nor so ouersorowfull as our griefe might not be assuaged nor we haue any feeling of gods gracious goodnesse For they that are so pressed cānot by any means reclaime thē selues bycause that if we once take a conceit that God is our aduersarie and so haue no trust at al in his goodnesse it is impossible that we shuld come neere him but we will rather flee frō him whē we be once gone away we will stil labor to draw further further from him Therfore we must plucke vp a good hart in our aduersities that we may call vpon God and not be afrayde too returne vnto him trusting that he will be readie to shewe vs mercie if wee seeke it with a good pure and rightmeening mynde Ye see then wherevnto the words that I haue touched do tende namely that wee must not bee too nyce in our afflictions but rather feele them be times that we may returne vnto god Also if God hauing sent vs any aduersitie do double the same and that we may be griped exceedingly both within and without Yet lette vs assure our selues that we are not yet come where Iob was and therfore that if he continued to call vpon God and to flee still vnto him for refuge it is not for vs to turne away frō him Thus yee see what wee haue too marke in this sentence Nowe whereas heere is mention made of Gods Archers it is a very notable similitude For wee se howe men are alwayes troubled when they come too the afflictions of this present life For wee can not father them vpon God as wee ought to doe but wee imagine alwayes that they come by misfortune or else by meanes of men To bee short wee iudge disorderly and can not shape our selues vnto god For this cause the holie Scripture besides that it telleth vs that life and death light and darkenesse good and euill are in Gods hande vseth also familiar cōparisons to the ende that the matter may be expressed to vs the better according as it is sayde heere that God did set his Archers in aray against Iob. Speakes hee heere of men No But of all the miseries that Iob had to indure These miseries are termed Gods Archers And why To the ende we shoulde learne that when God afflicteth vs hee commeth well furnished as if a iudge should haue his officers about him and come with a strong companie too apprehende a malefactor Yee see then that God vseth all the aduersities which we feele in this present life And therfore let vs not thinke it to be misfortune when some indure sickenesse and some pouertie Lyke as the aduersities of this worlde are numberlesse so lette vs assure oure selues that
AFter that Iob had made protestation of his innocencie as we haue seene hee addeth that the same booteth him not and that hee seeth hymselfe in manner forlorne I go sayth hee intoo the path whereby I shall neuer returne agayne And anon he addeth a complaynt of the shortnesse of our life meening thereby that God ought to handle men lesse rigorously seeing they do but passe away ouer the earth Afterwarde he confirmeth this matter new agayne saying that his breath is vnsauerie or his breath is quite spent and hee hath no more lustinesse in him so that there remayneth nothyng for him but the graue on which side so euer he turne him he seeth present death and hee is hemmed in round about so as he cānot scape the graue that is prepared for him Ye see in effect what Iob meeneth Surely as in respect of his motherwit he could not perceiue but that God was minded to dispatch him quite cleane But he might haue loked higher acording as we know that euen in the extremitie of death the faithful must still hope for life so cōfort thēselues in their tribulations as they may not doubt but God will giue them a good end Moreouer God not onely giueth vs wherewith to comfort ourselues in oure tribulations but also whereof to glorie and triumph assuring ourselues that the same shal turne to our saluatiō Iob thē speaketh not here throughly like a faithful mā no but as I haue sayd already he vttereth his passions as euery one of vs findeth by experiēce in himself that although he rest vpon gods promises and comfort himself with them yet notwithstanding he ceasseth not to be disquieted and troubled in himselfe VVe shall not ouercome temptations at the first pushe but we must be fayn to fight with great force and difficultie VVhen wee haue such a battell we may well saye with Iob that we see nothing but the Graue that our breath is forespente that our liuelynesse is cut away and that ther is no more recouerie VVe may then say so for ought that we see howbeit as soone as we haue espied out oure miseries and felte them wee must lift vp oure selues higher vnto Godwarde and not doubte but hee will deliuer vs yea and make that thing turne too our profite whiche wee thinke to bee too oure harme Yee see then in effecte after what sort wee muste practize this sentence that is too wit first of all when any of vs is in suche distresse as he woteth not what to say ne seeth any ende of his cace well we must not therfore bee astonyed thoughe accordyng to the fleshe we dread present death and God seeme too haue forsaken vs and will helpe vs no more And why VVee see that Iob came too the lyke distresse and yet notwithstandyng hee ceassed not too beleeue that God would haue pitie of him in the ende after hee had foughte a good whyle neyther doubted hee of the victorie Yee see then that our owne feeblenesse ought not too bee any discomfort vntoo vs But as soone as we feele suche impedimentes let vs cast our eye vpon God and say well we must bee fayne to passe heere thorough the pathe whereby neuer man returneth agayne according to the course of kind Yea but hath not God promised his seruauntes to holde them by the hande in the middes of death Yes then let vs marche on boldly Againe haue wee not Iesus Christe for our guyde Then let vs goe to death Doe wee not know howe it is the entrie wherby to come to the glorie of heauen Seeing that the resurrection was ioyned too the deathe of Gods sonne was not that also too assure vs that God will not suffer vs too continue in rottennesse Knowe we not that that whiche is written in the sixteenth Psalme was fulfilled in him namely that God preserued hym from rotting too the ende that wee shoulde bee made free from it and drawne quite out of it at length Seeyng then that wee haue suche promises at Goddes hande and suche assuraunce in the persone of oure Lorde Iesus Chryste wee ought to fyghte manfully agaynst the dreadfulnesse of death Loe in effect what wee haue to remember in this streyn Herewithall wee bee also put in mynde of the brittlenesse of our lyfe My breath is forespent sayeth Iob. And in good sooth what is the lustinesse of all men It is but a blaste Agayne were our lyfe as long as wee woulde wishe yet were it but a little start Then are the yeares but few in number as in respecte of mannes lyfe All the lystynesse that wee haue in it is but as a thyng that is so withered as it fadeth awaye Seeing it is so let vs learne not too ouersleepe our selues heere knowing that God in shewing vs howe frayle we be in this worlde giueth vs occasion too thinke vppon him and to seeke for the heauenly life and not too torment oure selues out of measure sith wee see that oure lyfe goeth too decay and by little and little fadeth vtterly Therefore let vs not bee greeued at it And why Assoone as God settleth vs in this worlde hee telleth vs it too the entent wee shoulde passe swiftely awaye and as it were too make but a turne heere as though it seemed that our life were verie strong and in no wise to be misliked This is the thing whiche wee haue yet too remember in this sentence Also it is to bee noted vpon this worde Graues that we bee besieged not with any one kind of death but with many VVe haue but one life yea and the same is verie flightfull consisting in one blast which is nothing But if wee looke nerely about vs whole hundreds of deaths beset vs round about And so ye see why Iob vseth the plurall number Graues It had bene ynough for him too haue sayde The graue is prepared for mee I cannot escape but hee sayeth The graues are prepared for mee And needeth one man anye more than one pitte No but Iob meeneth that as sone as he were neuer so little passed oute of one death another shoulde wayte for hym yea and another after that and too bee shorte hee shoulde bee fayne too perishe thoughe hee had passed neuer so many daungers True it is that wee come not all intoo suche extremities as Iob was at But yet is there none of vs that findeth not himselfe in the same cace that is too saye that he hath but one lyfe among a number of deathes that are readie for vs VVhat is too bee doone then VVe must learne too praye vntoo oure God and to betake oure lyfe intoo his handes too the ende wee may bee sure of it Seeing then that it pleaseth God too be the keeper of oure lyfe lette vs walke on our course withoute ouermuche carefulnesse Agayne though there were a thousande deathes readie too swallowe vs vp God is strong ynough too plucke vs out of them as it is sayde in the Psalme that it is hee that
our sinnes And if hee spare vs let vs vnderstand that hys meening is to draw vs to him by gētlenesse And so whatsoeuer betide vs Let nothing hinder vs to lift vp our heds cōtinually to seke our life cōtentatiō in heauē in the happie rest that tarieth for vs And let it not greeue vs to be aflicted here seing our god calleth vs to the triūph that is purchaced for vs by the death of our Lord Iesus Christ But let vs cast ourselues flat before the face of our good God with acknowledgement of our faultes praying hym to make vs feele what his wrath is in suche wise by oure aduersities as wee may not ceasse too tast alwayes his fatherly mercie and to haue recourse to the same so grounding and setling ourselues therevpon as wee may neuer swarue from it not doubting but he will deliuer vs from all our afflictions in conuenient time and ease vs of al our miseries and that although we bee pinched to the vttermost as nowe yet wee shall bee fully dispatched of them when he hath bereft vs of this flesh too make vs parttakers of all the benefites whych hee hathe prepared for vs aloft in hys heauenly glorye where wee shall triumphe with oure Lorde Iesus Christ according as hee hath gone afore vs in the glorye of his resurrection That it maye please him to graunt this grace not only to vs but also too all people and Nations of the earth c. The .lxvj. Sermon which is the second vpon the .xvij. Chapter 6 He hath made me a common byvvord and set me to be an open gazingstocke 7 Myne eyes is dimmed vvith sorovve and all my limbes are as a shadovve 8 The rightuouse vvill bee astonished at this and the innocent shall lift vp himselfe against the hypocrite 9 The rightuouse vvill hold his vvay and he that hath cleane hands shall be strengthened 10 All of you returne turne ye agayne for there is not one vvise man among you 11 My dayes are glyded avvay mine enterprizes are past and the thoughts of my hart 12 Haue turned day into night they haue offered mee darknesse for light that approched 13 If I tarrie the graue is my house I shall make my bed in the dark 14 I vvill say too the dust thou art my father and to corruption thou art my mother and my sister 15 VVhere is then myne expectation and vvhat is it that my hope must looke for 16 They shall go dovvne into the bottom of the graue there vvee shall bee layed in the earth or our bed shall be in the dust IOb following the matter that he entered into afore intēdeth to shew briefly that as in respect of his present state he is vtterly forlorne and there is no remedie for his miseries Seing the cace is such he must be faine to conclude that if the talk of those that spake afore him be true that is to wit that mē are delt within this world according to their deserts and that we must esteme Gods grace or his loue or hatred according to the state of this present lyfe it shall not boote him at all to flee vnto god Ye see then in effect what we haue to marke And first of al it is sayd that God hath made him as it were a mockingstocke that he was set to be a Gazingstock and for men to make tales of For the second woord which he vseth which I haue translated Gazingstocke signifieth a Timbrell And marke here how some men haue thought that Iob ment to compare heere his prosperitie with his aduersitie so great and extreme as it was at that time as if he had sayd Heretofore I haue bene in great triumph and nowe God hath handled me in such wise as I see my self to be a by-word and a gazingstocke True it is that in steade of Gazingstocke some trāslate it Hel and whereas I haue translated Open it is before them or in their sight And so their opinion is that Iob ment too say that men had damned him as a wretched creature before the tyme But when all is well considered the playne meening is that which I haue touched For it is but a repeting of one matter twyce for the greater confirmation of it according to the common custome of the holie Scripture And therefore the thing that he intēdeth to set downe is that in asmuch as God hath made him as a mirrour of aduersitie if wee should esteeme men in Gods fauour or displeasure by the state of this present life wee should hold him for a forlorne persone But yet for all that he takes himselfe for none such howbeit that he were not vtterly without feeling but what infirmities soeuer he had in him yet did he fight agaynst them and was sure and fully resolued that God would at length pitie him and therefore hild his mouth as it were shet vntill he sawe some end of his miseries And in this respect he addeth That the rightuouse shall be astonished at it but yet neuerthelesse the innocent shall lift vp himselfe against the hypocrite the rightuouse shall hold on their wayes and such as haue cleane handes shall gather new strength to be the more stedfast In saying that the ryghtuouse shall bee astonished Iob meeneth that when wee see the aduersities that God sendeth too such as haue serued him and walked in his feare with a pure conscience we thinke it straunge and are abashed at it And in good sooth we see it runnes in our minde that if God do gouerne the world it is good reason that he should spare good men and such as haue indeuered to walk purely before him and that he should handle them as a father doeth his children And if we see thē afflicted extremely at Gods hand we imagin eyther that he hath turned his backe wil not think vpō earthly things or else that he passeth not how mē liue nor how they behaue thēselues This then is the cause why we be oftētymes astonished at the aduersitie of rightuouse mē when God seemeth to shewe himself their enemie and they see nothing but signes of crueltie And that is the cause why Iob speaketh of astonishment Howbeit he sayeth that yet neuerthelesse the innocentes shall auaunce themselues aboue the hypocrites that is to say they shal not be so sore astonished but they shal make a good winding vp And there is not a sentence which we ought to marke better thā this VVhy so For we know by experiēce how hard it is for men to iudge aright of Gods dooings as in respect of that which we see presently For as hath bene declared more fully already god executes not his iudgemēts after such sort in this world as that all things should be well ruled and nothing out of square But contrariwyse things are confounded and if we see a wicked man punished a rightuouse man is punished much more and if wee see a good man prosper a wicked man shall prosper
that the wicked shall haue roume long and large ynough to sporte in according as we see how they leape about to and fro and therefore it seemeth not that they walke alwayes in streyts Indeede wee see it not but they themselues feele it much better than wee can imagine Againe albeit that we see it not continually yet doth God at length performe that which is sayd here euen according as Bildad vttereth it namely that feare shall dismay them But hee mistaketh the woorde feare as though Gods enemies shoulde needes knowe and conceyue their sinnes too bee afrayde and to repent them and that is not so And why These twoo things namely that the wicked should be amazed with feare and yet be merry and triumphe cannot stande togither For when the despyzers of God would be merrie they ouershoote themselues they forget themselues they become beasts they beleeue they be able to worke wonders and they think themselues the happiest men in the worlde that they can anger god Lo what the ioy of the wicked sorte is that is too witte a furious ioy and a ioy that so bereeues them of their wittes and reason as it leaues no modestie at all in them But yet in the meane whyle God doth now and then call them to account and he summoneth them within so as they be constreyned to perceyue that they must bee fayne to come before him And yet for all this they burie that knowledge as muche as they can and are contented to abyde deafe and blind and nother to see no◠yet to heare what God sheweth telleth them Now wee see how wee ought to set foorth this lesson that wee may practise it too our profite It is in effect that although the wicked haue the worlde at will that is not as much to say as their lyfe is therefore happy And why VVhat is the cheife welfare of man To bee sure that his conscience is quiet and at reste so as hee may goe on in true constancie through life and through death yea and euen be merrie But doth that befall to the wicked No for although they streyne themselues to set light by God and to bee voyde of sadnesse yet are they faine to be sorie out of quiet spite of their teeth Hereby wee see that their life is vnhappie for all the goods that they can haue And so if we vnderstād that God will be mercifull to vs although we be vexed on all sides yet is it a comfort to vs in the middes of al our sorrowes that we are sure that God wil end them to our profit and welfare to the confusion of our enimies Thus ye see how wee must practyze this lesson Verely it deserueth to bee discoursed more at length and so it shall bee by Gods leaue at the next Lecture But as nowe the present time will not suffer vs to goe any further Now let vs fall downe before the face of our good God with acknowledgement of our faultes praying him that when he hath made vs perceyue our selues well worthie to be bereft of all light and to be cast into horrible darknesse for reiecting the grace of his holy spirite which he had offered vs it may neuerthelesse please him to pity vs and like as hee hath once inlightened vs by his woorde and holie Ghoste so too increase the same light more and more in vs and specially too make vs too prosper in that which he knoweth to be fit for vs And yet in the meane while that he suffer vs not too be tied to the corruptible goodes of this world to rest our selues to much vpon them but that wee may alwaies go forward to the euerlasting heritage prepared for vs in heauen so as wee may not be vanquished by the temptations that may befall vs but get the vpper hand in all battelles wherwith we be assayled wayting till our God haue deliuered vs from all miseries of this world and taken vs vp into the blissednesse that is prepared for vs in heauen where wee shall haue our full contentation That it may please him too graunt this grace not onely to vs but also to c. The .lxviij. Sermon which is the second vpon the .xviij. Chapter 12 His strength shal be in famine and breaking of anguish shal be at his side 13 The firstborne of death shall eate vp his braunches or the members of his skinne yea it shall eate vp his members 14 His hope shall be rooted out of his tent and the king of feare shall make him come 15 He that is none of his shall dvvell in his tent and brimstone shall bee povvred vpon his dvvelling place 16 His rootes shall vvither bylovve and his boughes shall bee cut off aloft 17 His name shall perish from of the earth and he shall haue no more renoume any vvhere 18 He shall be cast out of light into darknesse and driuen quite out of the vvorld 19 He shall haue nother Sonnes nor graundchildren among the people nor any ouerliuer in his dvvellings 20 They that liue after him shall be astonied at his day and they that go afore him shal be caught vvith feare 21 Surely such are the Tents of the vvicked and the place of him that knovveth not God. WEe haue too go forwarde with the matter that was begunne yesterday For here Bildad sheweth that God suffereth not the wicked too scape vnpunished howsoeuer the worlde go This saying is very true as I said afore if it bee rightly vnderstood that is to wit prouided that we minde not to binde God in such wise as wee haue bene wont too do to punish the wicked after this maner or that maner but giue him leaue to execute his owne iudgements And now let vs looke vpon that which followeth Here Bildad sayeth first of al that famine shall be the strength of the wicked and that breaking shall be readie or iust by him at his side VVhen he speaketh of strēgth no doubt but he meeneth not all abilitie as if he should say that the wicked mans nurrishmēt shal be turned into hunger And herevnto agreeth the secōd part of the streyne where he addeth that his sides or ribbes shall do nothing else but burst asunder For the ribbes betoken strength according as wee know that the flesh alone were not able to beare vp a mā vnlesse he had ribbes which are of a harder substance wherin consisteth al the force of him Then in effect we vnderstād that god will so curse the wicked that although they seeme strōg and wel furnished of al that belongs to them yet shal not that keepe them from broozing and breaking And that we may fare the better by this sentēce we haue to mark first that according to the Scripture Man is not nurrished by only bread but by euery woorde that proceedeth out of the mouth of god VVherein Moyses doth vs to wit that the abundance which we haue is not able to susteine vs VVhat then nothing els but
the grace of god If it please our Lorde wee shall bee fedde though there want bread drink meate according as he sayeth he wil feede those that are his euen in the time of famine But cōtrariwise a man may haue his garners full and well stored and he may be so full till he burst and yet shall he not be sustenanced euer a whit the more for it To be shorte God shewed once in the Manna how it is he onely that susteyneth vs by his power If the foode that we eate be blissed of God it will serue our turne as the Manna did and if there be any scarcitie of it God will well supply it Againe if Gods blissing bee not vpon vs nothing can do vs good wee must needes wexe leane wee muste needes starue and pine away with our abundance Then is this sentence of Bildads very true and we see there are many other textes of Scripture that agree with it VVherefore let vs learne to profite our selues by it let vs vnderstād that wee haue nother strength nor sustenance but by the spreading out of Gods goodnesse vpon vs whiche is the thing from whence we drawe lyfe and the meane wherby wee bee preserued and maynteyned in our state and therefore let vs settle our whole trust vpon that Furthermore when wee see the wicked to be strong lette vs assure our selues that it shall not last euer True it is that wee muste not imagine as Bildad did namely that God sheweth to our eyesight the thing that is spoken here but wee muste tarie paciently and giue God leaue to execute his judgements when he shall thinke good Thus ye see what we haue to marke in this streyne And now he addeth immediatly that the first borne of death shall eate his braunches or the members of his skinne yea it shall eate his members for that parcell is repeted VVhereas mention is made here of the firstborne of death it behoueth vs too vnderstād some exquisite kind of death For when some mē die we see they passe away easily God spareth thē Othersome are tormented in suche wise as they pine away by peecemeale and are worne away too the harde bones and othersome go away without any feeling Then let vs marke here that this woord The firstborne of death carieth in it a great force when a man is hilde as it were vpon the racke and that God dismayeth him and frayeth him and wrappes him in anguish on all sides in somuch that he seeth nothing but a bottomlesse pitte of horrible feare Bildad therefore sayeth it shall happen after that maner to the wicked True it is that all of vs are mortall and that God hathe put vs into this worlde with condition to take vs hence againe Surely we cānot come to the heauēly life except the corruptible that is in vs be first put away as S. Paule speaketh VVhat must be done then Let euery man dispose himselfe to die assuring our selues that God doth vs an inestimable grace in voutchsafing to deliuer vs frō corruptiō by the meanes of death that although this trāsitory lodging of our body be destroyed yet will he reare vp a new buyldingin vs which shall be much more excellēt in asmuch as we shall be clothed with glorie immortality But on the cōtrarie part let vs assure our selues that our Lord will sende the first-borne of death vpō the wicked so as their death must be full of terrour without any cōfort vnasswaged of the misery that is in it And here ye see that the thing wherein we differ from the vnbeleeuers is that although both of vs must be fayn to passe through death togither and that the same be common to all men without exception yet notwithstandinge God reacheth vs his hande when wee come to the poynt of death so as wee go to him with a quiet minde are able to cōmende our soules vnto him with a true and rightordered trust that hee may receyue them as a good and faythfull keeper But as for the wicked they muste bee fayne too go hence with great violence and to bee troubled and dismayed and too striue with God and to storme and to haue nothing that may comfort them Neuerthelesse let vs bethinke vs of that which hath bene sayde namely that this thing shall not be alwayes apparant For sometime God sendeth a violent death too his children But although their body bee payned yet is not their soule therefore in the worse cace And this is it wherein Baldad was deceyued according as wee haue alwayes too beare in minde that wee muste not iudge by eyesight but for asmuche as Gods iudgements are hidden from vs and wee know not how God executeth them we must not vse our owne wit and imagination in that behalfe Howebeit if God execute his iudgements after a visible maner let vs marke them that wee may take good by them If wee see them not well let vs vnderstand that hee hath reserued the vtterance of them till the last day for the triall of our fayth But yet in the meane whyle wee must bee fully resolued that although death be common too all men yet are the faythfull so comforted and strengthened by Gods goodnesse as they come willingly vnto him knowing that hee will receyue them according also as they bee sure that he will keepe their soules well and safely vnto the latter day in so much that they cannot perish bicause hee hath cōmitted thē into the hād of our Lord Iesus Christ and he hath taken them into his protectiō The faythfull therfore wil go willingly vnto death Contrarywise there lighteth an exquisite and dreadfull death vpon the wicked bycause that first they knowe not whither they goe and secondly Gods Iustice pursueth them in such wise as they can cōceyue nothing but feare and dismayednesse VVhen we heare that the sayde priuiledge is giuen too vs wee haue good cause to thanke our good God and to prepare our selues to liue or die at his pleasure Then lette vs not bee stubborne when hee goeth about too take vs out of this worlde sith suche comfort is prepared for vs Now it insueth immediatly that his hope shall bee rooted out of his tent and that hee shall bee brought too the king of death VVhen he sayeth that the hope of the vngodly shall bee rooted out of his tent thereby it is done vs to vnderstād that God will for a time lodge such as are vnworthie of it so as they shall haue ease at will yea and dwell in palaces whyle in the meane season the poore faythfull ones shall scarsely haue a little cotage too retyre vnto Thus the despyzers of God whiche are giuen too all naughtinesse shall dwell in this worlde as though the Lordship thereof belonged too none but them They shall haue wide and large houses they shal haue goodly long walks and therewithall their trust shall bee in their pleasures that is to say they shall thinke themselues
let vs marke that God doth erewhiles for a time bereeue the faithfull of the benefytes that he hath promised them to the intent they shoulde bee prouoked to pray to him and also when hee intendeth too humble them or when hee chastizeth them for their sinnes As for Iob it is certayne that hee suffered not for the offences that hee had committed Not that God founde not ynough in him wherefore to punish him but as I haue declared heeretofore bycause hee had not that respect onely but rather meent to trye his pacience But as for vs if hee depriue vs of the blissings that he hath promised vs it is for that we haue offended him and are not woorthy too enioy them or else it is a dashe with the spurre whiche hee gyueth vs to make vs praye vnto him the more earnestly Thus dothe God promise his faithfull that he will guide them in their waies yea that he will lend thē his Angels to bee their guides so as they shall not step one pace awry nor be incoūtered with any euill This is a goodly promise But yet notwithstāding it will seeme vnto vs that our way is shut vp that there is nothing but brābles bushes afore vs that there is nothing but mountaines rockes round about vs thus are we inclosed no likelihode of possibilitie to get out VVhat haue we to do in this cace but only to say alas I am not worthy that God shold performe the goodnesse that he hath promised to his children I should haue my way plaine leuel I know not on which side to step now therfore it behoueth me to acknowledge my faults Truly God hath promised to send his Angelles to guide his faithfull ones But what for that It seemeth cleane otherwise in me Therfore it behoueth me to pray him to voutsafe to shew the performance of the promise towardes me Thus are we by suche meanes stirred vp to call vpon god Heerewithall let vs vnderstand that hee will not berceue vs of skill and discretion vnto the ende but will make vs too finde waye where none is and his woorking shall bee so muche the better knowen vnto vs whereby wee shall haue the greater occasion too glorifie him whē he shall haue wrought after such a manner as we looked not for For when God hath gone beyonde oure witte and hope we haue so much the more cause to glorifie him Thus yee see in effect what wee haue to marke in this sentence Now Iob addeth that God had bereft him of his glory and plucked the crowne from his heade that hee had consumed him destroyed him and berefte him of his hope as a tree that is cut vp Heere Iob betokeneth two things the one is that God scourgeth him so roughly that if hee were compared with other men he shoulde be founde to indure much more than they And secondly he saieth that he is not as other that are in aduersitie who though they suffer very greate miserie yet notwithstanding are as a tree that is plucked vp but yet hath some little roote or string left behinde so as there is yet still some hope for them But as for me saith he I am plucked vp after suche a sorte as there remaineth no piece of mee but God seemeth too haue stubbed mee vp quite and cleane For although he were not yet rooted out of the world yet was his life like a deathe Yea and God had giuen him so many woundes as there had lighted miseries and calamities vpon him his children had bene cursed to deathe before him all his goodes had bene taken awaye and destroyed and his bodie was become a rotten carkesse Therefore it is not causelesse that hee sayeth that God had cut him vp and berefte him of his hope like as if a tree were plucked vp quite and cleane out of the grounde so as there remained nothing of it the strength thereof fadeth awaye and it is not too bee hoped that it will spring any more vppon the earth to bring foorth any frute bicause it hath lost all his freshnesse Iob then sayeth that hee was dealt with in like wise Now when we heare these things we muste not maruell that he was so sore greeued as it seemed that nothing myghte comforte him any more For whiche of vs would not be more impacient if he indured but the hundreth part of that which he indured But yet we perceiue that God stood by him Then must we hope that hee will do as much towardes vs VVhat is the cause of the impaciencie that is oftentimes in vs Like as when wee desire to bee pacient in our aduersities it behooueth vs too take comforte in the fauoure of our God so also on the contrarie part when we cannot abide that God should smite vs but are so testie that to our seeming there is nother order nor reason in his dooyng then goes oure hope to wrecke Euen so happened it to Iob. He not only displeased God by ouershooting himselfe in suche wyse as wee haue seene but also it was not long of himselfe that hee was not caste downe headlong into despaire and he deserued well that God shoulde haue rooted him out and berefte him of all hope and made him as a tree plucked vp roote and rind For in speaking after suche sort as wee see Iob was so bereft of Gods grace as hee had bin vtterly vndoone and as it were plunged into hell if God had not reached him his hand a farre off So then let vs assure our selues it was Gods singular goodnesse that he suffered not his seruaunte too fall euen into the bottomlesse pitte and that thereby we be admonished that God had neede to mainteine vs yea and to lift vs vp againe when we be falne For God woorketh after two sortes towards vs to the ende we should call vpon him Sometimes hee preserueth vs in suche wise by his power as wee fall not at all and sometimes he suffereth vs to fall to the end to lift vs vp againe afterward Yet notwithstanding it is true that we muste not tempt God too giue vs the bridle like frantike folke vnder coloure that he hath well holpen vp suche as haue falne for then shoulde wee abuse his grace Agayne it becommeth vs to magnifie his gracious goodnesse towards Iob assuring our selues that when wee bee as good as quyte quayled hee commeth to vs and seekes vs out and very needefull it is that he shoulde worke after that sort for otherwise we should be vndone at euery blowe as wee see heere in a fayre lookingglesse Thus much concerning that saying And furthermore that wee may withstand suche temptations let vs marke that oure life must be hidden as S. Paule also speaketh of it True it is that we be like a tree that is pulled vp but yet doth not God ceasse to giue vs secret strength and wee shall haue continuall freshnesse notwithstanding that wee seeme to be perished Thē let vs not esteeme our
seeme to bee but a shadowe and my life vanisheth away out of hand but yet for all that my God will shewe himselfe mightie in my behalfe so as I shall see him If Iob spake thus in the time when there was not yet any greate learning nor perchaunce the Law was yet written but admit it were nother were there yet any Prophetes at leastwise not any mo than Moyses for the Prophets make mention of Iob as of a man of old time I say if Iob hauing but only a little sparke of light was so strengthened in his afflictions and that not only when he saw some one kind of death but also when God seemed to haue set hym as a spectacle among men a dreadfull and terrible thing he was able to say yet shall I see my God what excuse is there for vs in these dayes when God sheweth vs the resurrection so neerely and expresly and giueth vs so many goodly promises of it And specially considering how we see the mirrour and substance thereof in our Lorde Iesus Christ whome he hath rayzed againe to the intent to put vs out of doubt that we shall one day be parttakers of the same immortall glorie Then if after so muche assurance we cannot be brought to be of the same beliefe that Iob was of must we not needes be charged with vnthankfulnesse For if we could imbrace Gods promises with true fayth would they not be of sufficient power to make vs to mount ouer all the temptations that do so reigne ouer vs So then let vs marke well this text that wee may say with S. Paule That if this cotage of our body were gone for he termeth it a cotage as a thing made of leaues or as a shed that is nothing woorth wee haue a much better and excellenter buylding prepared for vs in heauen If this outward man that is to say if all that pertayneth too this present life and all that is seene were done away yet would God renew vs againe yea and he maketh vs alreadie to beholde our resurrection after a sort in that we see our bodies waste away after that manner according also as in another texte the same S. Paule sendeth vs too the seede that is cast into the earth saying that the same cannot grow to haue a liuely roote and to yeeld good fruite except it first rotte Do wee then see that death hath dominion ouer vs Lette vs marke that God is minded to giue vs a true life that is to say the heauenly life which is purchaced for vs by the precious bloud of his Sonne If that were not the least temptation in the worlde woulde ouercome vs For as I haue sayd already all the miseries that we haue too suffer are as many messages of death Now if wee sawe death and thought it shuld make cleane riddance of vs must we not needes vtterly quayle Then is there none other meane to comfort vs in oure afflictions but onely this doctrine that when all that euer is in vs in consumed yet shall wee not ceasse to see our God yea and to see him in our flesh Afterward it is sayd Mine eyes shall beholde him and none other Iob addeth this as continuing the matter that he maynteyned that is to wit Seing that my God hath assured me that he will make mee strong agayne I will hold me wholly vnto him ▪ I neede not to stray any further nor too bee haled one way or other for it behoueth me to holde my selfe to him alone Myne eyes then shall behold him and none other Behold heere one goodly lesson more That which hee spake erewhyle that is to wit that hee shoulde see God in his flesh hath a relation to experience that God should set him vp agayne vpon his feete But that which he speaketh nowe is spoken in another respect that is to witte in respect of hope For God is seene of vs in two maners VVe see hym when he sheweth himselfe a father and Sauiour in effect by giuing vs open proofe and experience of it Behold my God hath delyuered me from such a sicknesse which was as it were a raysing from death the same is a recorde that he hath layde his hand vpon me to succoure me thus do I see him yea and I see him effectually Howbeit euē while I am sicke and when there is no more likelyhood of recouerie I ceasse not to see God still For I put my trust in him ▪ Agayne I wayte paciently for the ende that hee shall giue me and I doubt not but I am his still althoughe hee take me out of the world Thus ye see yet another maner of beholding God Iob then meeneth that he shal see God in effect by being set againe in his former state And secondly he addeth that hee will not ceasse to beholde hym although he be ouerwhelmed with miseries that hee can no more Mine eyes sayeth he shall be fastned vpon him and I will not looke aside from him Heere we see what is the nature of fayth namely to gather it selfe in such wyse vnto God as it wander not abrode nor bee drawne away as wee commonly bee I pray you what is the cause that wee cannot repose our selues vpon God as it were meete wee should It is bycause wee parte Gods office and all his power intoo so many peeces and gobbettes as wee leaue him little or nothing VVee can well ynough say it is God to whome it belongeth too mainteyne vs but yet for all that wee ceasse not to trudge vp and downe and forewarde and backwarde too seeke meanes to lyue by not as gyuen of God and proceeding from hym but wee attribute the very power of God too the meanes themselues whereby we make them as idolles Thus ye see how we cannot looke vpon God with a pure eye nor settle our trust and contentation in him Therefore let vs marke well the woordes that Iob vseth heere which are that his eyes shall behold God and none other as if hee had sayde I will holde me there I will not be fleeting as men are but I will put my selfe wholly to my God and say It is thou Lord yea it is thou only of whome I holde my lyfe and when I am gone hence thou shalte restore mee agayne as thou haste promised And lette vs make this comparison betweene Iob and our selues that if Iob hauing not had such assurance of Gods goodnesse nor so familiar teaching by the hundreth parte as wee haue doo notwithstanding say that hee shall and will beholde God are wee to bee excused when wee fleete too and fro specially seeing that our Lorde Iesus Christe offereth himselfe vnto vs in whome dwelleth the whole fulnesse of the glorie of the Godhead and in whom the ful power of the holy Ghoste was shewed at suche time as hee was rayzed from the dead And surely wee neede not too streyne our eyesight too looke farre for him for the Gospell is the cleere looking glasse wherein
that hee may bring all their enterprises to a good ende No. There is nothing with them but pride and statelinesse in somuche as they thinke they shall welynough finde very good and conuenient shiftes in their owne braynes Agayne they know not howe it belongeth too God to guide all things and too leade their doings too their end and marke The wicked yeld not that honour vnto god So then they consult they beate their braynes as the Prophet Esay saith they make their discourses they conclude and they beare themselues in hande that they can go through with all things and bring them too passe as they themselues haue deuised But God sheweth that all shall fall out cleane contrarie too their attempts bycause they haue bene so caried away by their owne fond fancies Then let vs marke well that if the wicked be neuer so suttle and it seeme also too be easie for them to find startingholes by reason they haue laid so well for their affayres aforehand yet notwithstanding God will find them out in the ende and they shall not be able too scape out of his nettes This is in effect the thing that is shewed vs here And why For God hath diuers meanes to persecute his enimies He is not as an earthly Prince who when he hath made great preparation preuailes not by it at all but is disappoynted of his hope and is new to begin againe But without remouing or without deuising any thing hee needes no more but too speake the word and it will bring more to pafse than all the armies of the worlde VVe see how he hath incountered his enimies diuerse times Did he rayse any great hoste of men when he punished Pharao and all the Egiptians No he sent him woormes and filthynesse Beholde how God woorketh when it pleaseth him Agayne if he suffer the wicked too scape some harme it foloweth not that they by their policie haue ouercome Gods hande which was against them But our Lord suffereth it too the end that their condemnation shoulde growe the greater and that they should waxe wilfull in their opinion according also as wee see it come too passe For when the wicked escape some aduersitie vnouerwhelmed they do but shake their eares and they be quite dispatched as they surmize and therevpon they take greater libertie afterwarde God then doth now and then send but some small aduersitie to the wicked and pursueth them not with any greate rigoure but lets them go as if they were escaped scotfree But what It is to dubble it anone after For in so much as they scoffe at Gods pacience and prouoke his anger more and more he also must be fayne to vtter his roughnesse and to thunder vpon them and whereas he had scarce giuen them a ticke with a rod he must bee faine to draw out his sword against them and too take his bow and shoote at them And therefore let vs learne to minde this saying well aforehand too the ende that if our Lorde visit vs we may not thinke to shunne the mischiefe by our owne byleapes but rather commit ourselues vnto him that in sted of persocuting vs as his deadly enimies as we deserue too be he may voutsafe to take vs to mercie And this is the cause why his threatnings are repeted so often in the holy Scripture For it is not heere onely that it is sayd that the wicked man shall flee from the weapons of yron and meete with a bow of steele But we see how the Lord himselfe speaketh it by his Prophet saying It shall be too small purpose for thee to hide thy selfe in thine house If thou go out into the feelds thou shalt meete with wilde beasts when thou art escaped from the mouth of the Lion there shall bee a Beare that shall find thee welynough Heereby our Lord sheweth that he hath all creatures in his hande and can serue his owne turne with them to persecute men so as wee cannot make account to be discharged till wee haue found fauoure in his sight and that he haue pitie of vs So then the onely meane to be sure and safe is that God haue receiued vs But if we flee aloofe frō him he hath too long hands and when hee hath drawne his sworde he hath a bow also that is to say he hath so many sortes of chastizings and punishmens as in the ende wee must needes fall vnhappily except we be reconciled vnto him as I haue shewed alredy Nowe like as God threatneth swords bowes wild beasts and Scorpions to such as lift vp themselues against him and stoutly harden themselues against his hand so also on the contrarie parte hee sheweth that hee hath wayes without number too saue those that flee for refuge to his goodnesse and put theyr trust therein True it is that wee shall be inuironed with many miseries and many deathes shall lie in wayte for vs but God also hath diuerse wayes to succoure vs yea which are to vs incomprehensible Therefore when wee be vnprouided of all meanes so as it shall seeme too vs that we be vndone let vs bethinke our selues thus God hath some issue of death which is knowne to himselfe and the same is hidden from vs bycause he intendeth to exercise our fayth let vs tarrie till he discouer his goodnesse and when it shall please him to make his countenance to shine vpon vs then shall we perceiue that we be in life euen in the midds of death Ye see then that the threatnings which God maketh to the wicked ought to make vs too resort vnto him and so shall wee haue full matter of gladnesse and rest notwithstanding that wee be in many daungers and that assoone as wee bee passed out of one another is at hand and it seemeth to vs that we can neuer be deliuered For like as God hath swords to punish the wicked so hath he infinite deliuerances to succoure his faithfull ones Lo in effect what wee haue to remember in this verse And for a conclusion it is said that the sword shall be drawen and pearce through his gall and that fearefulnesse shal be vpon him VVhen hee saith that the sworde shall bee drawne and pearce the wicked quite and cleane through his gall it is as muche to say as it shall bee a deadly stroke that shall wounde him to the harte and this serueth too do vs too vnderstande that Gods punishementes shall sometimes bee suddayne True it is that they are not alwayes so and therefore it must not be made a generall rule Also as I haue tolde you the question is not whither God perfourme his iudgements swiftly but yet doth hee giue vs some shewe of them euen in this life too the ende wee should the earnestlier herken for the last day whereas all things shall bee set agayne in their full state and perfection Neuerthelesse as I saide Gods iudgementes shall sometime bee suddaine and that is it that Zophar ment too expresse in saying the sword is
mirth that God condemneth VVhereby we ought to take warning to restreyne our selues and whereas we see there are many whose whole delight is too seeke such pastimes let vs say a mischeefe on them And if we will not haue the same curse to light vpon our selues let vs learne too absent our selues from such looce and wanton pastimes but let vs rather aduisedly restreyn our selues and set God alwayes before our eyes to the end that hee may blisse our mirth and we so vse his benefits as we may neuer cease to trauel vp to heauenward Thus ye see how it behoueth vs to apply all our mirth to this ende namely that there may be a melodie sounding in vs whereby the name of God may be blissed and glorified in our Lorde Iesus Christ Nowe let vs fall downe before the face of our good God with acknowledgement of our faults praying him too make vs so to feele them as wee may be hartily sorie for them and in returning vnto him desyre him to mortifie our whole nature ruling all our thoughts and affections by his rightuousnesse and making vs newe creatures to the ende we may so passe through this world as we may not be hindered by any stumbling blocks and bylettes that are in it nor cumbered and thrust out of the way by the miseries that wee haue to indure heere nor by the aduersities that God sendeth nor tempted by the prosperitie of the wicked but that wee may fight stoutly agaynst all temptations euen till hee gather vs intoo his heauenly rest and make vs inioy the inheritance that hee hath promised vs whereof we be yet destitute for a time that our fayth and hope might be exercised That it may please him to graunt this grace not onely to vs but also to all people c. The .lxxx. Sermon which is the third vpon the .xxj. Chapter This sermon conteyneth the rest of the declaration of the xij verse and so forth of the text that here followeth 13 They spende their dayes in vvelth and sodenly they go dovvne to the graue 14 And yet they say vnto God depart from vs for vve desire not to knovv thy vvayes 15 VVho is the almightie that vve shoulde serue him or vvhat shall it profit vs to pray vnto him IT was yesterday declared that Iob here speaketh of those that abuse the benefits which God bestoweth vpon them during this mortall life so as they be caried away with pleasure and are as it were drunken therwith And hereby we ought too take warning so too reioyce that there bee alwayes a measure in vs and that we bridle our selues For the thing that ought moste too put vs in rememberance of God is the receyuing of the benefites that hee bestoweth vpon vs which thing ought to drawe vs vnto him and make vs too loue him Contrarywise we see that they which reioyce without measure and order forget God and are so glad that they thinke no more on him neyther will any more be subiect vnto him So then let vs follow this modestie or meane that I haue spoken of and learne so too moderate all our pleasures that wee bee not caryed away with the worlde And there with all also bicause heere is mention made of the flute of the taboret harpe other instrumentes of musike let vs note that the things which of their owne nature be good ought not by vs to bee put to an euill vse As musike of it selfe cannot bee condemned but forasmuch as the worlde doth almost alway abuse it we ought to be so much the more circumspect this place warneth vs thereof VVee see at this day that they whiche vse musike doo swell with poyson agaynste God they become hardharted they wil haue their songs yea and what manner of songs full of all villanie and ribauldrie And afterward they fall to dauncing whiche is the cheefest mischeefe of all For there is alway such vnchaste behauiour in dauncing that of it selfe and as they abuse it to speake the truth at one worde it is nothing else but an enticement to whoredome So then it is not without a cause that Iob intēding to declare that the children of this worlde and the despizers of God doo passe measure in their reioycings speaketh of the sounde of the taboret of the flute and of other instrumentes of musike As I haue already touched hee dooth not so condemne these things as though they were euill of their owne nature but he considereth the abuse that therin is committed for men doo neuer so well keepe measure as to vse musike modestly This vice then is heere to be noted to the end that we may so thinke of it as we may take some profit thereby To be breefe let vs as long as we liste excuse the vanities that are committed in musike yet doo we see that the spirit of God condemneth them bicause that men delight to much in them and when they sette their delight and pleasure in these base earthly things they thinke not a whit vpon God nother do they ascribe the whole vnto him This is the summe of that which we haue to note out of this place Now at lēgth it is sayd that God wil suffer the despizers of his maiestie to go to theyr graue in a minute of an houre after that they haue spēt their whole lyfe in greate ioye and pleasure This thing also is very well noted in the threescore and thirteenth Psalme although he vseth another similitude there which is that the wicked go to their death without any impeachement or hinderance that they haue nother bands nor cords And thereby the Prophet ment to shew that the children of God in this world doo nothing but pine away hang the wings for sicknesse and diseases and other suche like things are as it were bandes that draw vs vnto death and pull vs backe agayne from it On the one side when wee be sicke we see that death threatneth vs for we are therby taught howe frayle a thing our life is yea they are all of them messengers whiche God sendeth to say vnto vs Prepare your selues for you haue nothing certayne nor sure in this worlde These then are bandes of death which draw vs vnto him And againe we go on pyning and cannot dye yea a man woulde thinke sometyme that wee should not liue halfe a yeare to an ende at the moste and yet wee go foorth on and in the meane season the disease continueth still with vs This wee see in the children of God but in that while the wicked spende theyr tyme in myrth and ioye yea they are lustie and full of courage and when they come to their death it seemeth that euen as they woulde wishe they laye them downe to sleepe This will seeme very strange but let vs keepe in remēbrance that which hath bin alredy declared that is to wit howe Iob ment to shewe that although God punishe not all trespasses heere in this world yet
vs and let vs knowe that to obey him and to submit our selues vntoo him in all things is our true wisdome And when things come not to passe as we would wishe so that we be casily stirred vp to enter into some disputation let vs stay our selues and say yea but God hath such a perfection in him that there can nothing proceede from him but it is good and rightuous and his will only ought to suffice vs for it is the rule of all well doing this is the fountaine thereof let vs drawe out of it boldly So when he sheweth vs the reason of his workes let vs giue him thankes and with all humilitie receyue whatsoeuer hee teacheth vs But if hee hide them from vs let vs bee content to bee ignorant so farre foorth as it shall please him knowing well that hee reuealeth vnto vs what soeuer he knoweth to be profitable for vs Howsoeuer it be he will kepe vs within a certeine measure to the ende we should learne what it is to obey him and too confesse that hee is iust although hee shewe vs no reason of his dooing This is the summe of that which we haue to learne out of this place Nowe to shewe the greatnesse of this temptation it is sayde afterwarde that both of them are conered in the dust and that the wormes eate them In deede when we see that a like ende happeneth to them bōth although wee haue beene diuersly delte withall in this worlde ▪ it might seeme that God playeth no more the iudge But oure sayth muste surmount the graues and what so euer wee can beholde with the eye And this is it that is oftentymes taught vs that fayth is a sight and beholding of thinges inuisible VVe shall see some good man that shall haue serued God all the dayes of his life and shall haue walked verie vprightly and sincerely and neuerthelesse hee shall bee in continuall greefe and paynes and God shall not ceasse too sende hym may tormentes euen too the death to the whiche also hee must goe pyning on a long tyme And others that shall runne headlong too all euill shall dye at their ease As I haue sayde this in the consusion of things And what is the ende of it they come to the graue Are they in the dust they consume away there the woormes eate them it semeth that he that toke paines to serue god hath lost his labor And why Behold they are all gathered into one heape the good and the bad as well those that haue liued heere in great mirth and pleasure as they that haue sound nothing but sorrow and trauell in this world VVhat shall we say to this It is certaine that we shall be amazed if we stay ourselues vpon that which may be seen with the eye VVhat is to be done then VVe mustascend higher and knowe that God reserueth vntoo himselfe a iudgement that appeereth not presently Yea truely For faith beholdeth things inuisible and things that are hid Let vs knowe then that although in death all be like yet there is a far diuers condition And when shal that be our God shal declare it in time conuenient But in the meane season it is our dutie to walke alwayes in his feare and to conclude that seeing hee is iudge of the worlde iniquitie shall not remaine vnpunished And they that haue taken paynes to obey him and to walke according to his rightuousnesse shal not haue labored in vaine nor be disappoynted of their expectation Thus must we conclude and go stil forward And we see also that god ment to declare the same vnto vs by the mouth of a deceiuer For although Balaam endeuered to ouerthrow all truth and to turne it to a lie yet God hilde him as it were in a racke that he was forced to say that the death of the rightuous is to be wished Let my death saith hee be like vnto the death of the rightuous He saith not this of his own head For hee would as much as lay in him haue brought too naught atd vtterly abolished the maiestie of god But yet seeing God maketh him speake thus it is more than if he had sent all the Angels of heauen God I say did then authorize this doctrine with a peculiar marke when he did constrein and inforce a wicked man and an enemie of the truth to speake on this wise This is it then that wee haue to learne to wit that we must not fasten our eies vpon the graue when wee see that all is there brought vnto one heape and that there is no difference betweene the good and the bad betweene the rich and the poore betweene those that haue liued at their ease and those that haue alwayes bin in sorrow and paine It is true that in death all things are turned vpsidedown ▪ but God knoweth how to bring all things into an order and perfect state as it is said that at the coming of our Lord Iesus Christ when he shall appeere to iudge the world then shall be the restoring of all things If it be so then that Iesus Christ shall come to restore the world It followeth that the world at this day is out of frame and things therin are out of order but in the meane season let oure faith surmount all these things here and let vs paciently abide till God finish his works and finde a remedie for all Nowe Iob addeth furthermore that the thoughts of them that went about to confounde him are not vnknown vnto him nor the ways that they vsed to do him wrong as if hee should say I see whereto yetend For yee are as it were suborned of Satan to bring men to dispaire But I will hold me fast in the hope that I haue in my god And although I be here so much oppressed as is possible for any man to be yet will I still continue calling vpon him that hath promised to be my sauiour and I shal not be ouercome for any of your temptations Thus then doth Iob arme and defend himself against al that was obiected against him by his friendes For hee sawe well ynough that they tended to no other end nor purpose but to bring him to dispaire Nowe this place here conteineth a profitable doctrine which is that wee should alwayes learne to knowe the subtilties of Satan when he goeth about to bring vs into dispaire and that we should bee armed against him For if we haue the wisdome to take heed of the malice of men when we see that they go about to hurt vs and seeke our vtter ruine and destruction must wee not much more sharpen our wits and spirites to resist Satan who is the Prince of all iniquitie The thing then that we ought to knowe is that when men goe about to do vs harme we must stand vpon our garde and consider the force and strength that is in our enemies And if we cā not ouercome him by force we must fall to pollicie If we see
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
God will go through wyth his ordinaunce or determination Hys saying then is hee will go through with mine ordinarie or else he will go through with my determination Nowe although the signification of the wordes bee double yet notwithstanding the circumstaunce of the place sheweth vs what the sense of them is namely that Iob meeneth that God will bring to passe the thing that hee hath purposed of him VVhereby he doth vs to vnderstande that wee bee not gouerned here by fortune or haphazard And why for God hath determined what shal befal vs VVhen he did put vs into the worlde it was not to let vs looce at rouers and to let vs walke at all aduenture but hee determyned what shoulde become both of our lyfe and of our death Therfore let vs vnderstand that we walke in such wise vnder the guyding of oure God that as our Lorde Iesus Christ sayeth there cannot one heare fall from oure heade but by his good will. For if his prouidence extend euen to the Sparrowes and to the woormes of the earth what doth it vnto vs whom hee esteemeth muche more as whome hee hath created and shaped after his owne Image and likenesse Therefore it is an article which wee ought to marke well that euerie of vs hath his destinie that is to say that at suche tyme as God sendeth vs intoo this worlde he hath alreadie ordeyned what he will haue done with vs and guideth vs in such wise that our life is no more in our hande than is our death insomuch that it is to no purpose for vs too vndertake one thing or other bycause that in stead of going forwarde we shall go backe except God guide vs Thus ye see howe the faythfull may comforte themselues wyth Gods prouidence True it is that Iob did misapplie this faying for in his first pangs or fits as a man may terme them hee hath spoken heere as a man in despayre Beholde sayth he I know I am vtterly for lorne And why For God hath determined of mee what he thinketh good and the same shal be accom-plished and it shall not boote mee to striue against it But surely we must not beginne at that ende but before wee speake of Gods ordinaunce let vs first consider his righ-tuousnesse that wee may yeeld him his due glorie Then let vs not imagine the sayd lawlesse power in God wherof I haue spoken heeretofore for that were too make him lyke a Tyrant and that were a cursed blasphemie Let vs assure our selues that God in disposing and ordering all things vseth a soueraine rule where by all other iustice and rightuousnesse muste bee squared out Neuerthelesse wee must not do as these vaynglorious folke do whiche argue agaynst Gods prouidence and beginninglesse election For they see not the reason why God doth all things they imagin it to be tirannicall And what a blasphemousnesse is that Are not such men worse than diuels They be most ignorant and yet notwithstanding they be most busie in seeking Gods secrets True it is that they do perchance beare the countenance of great clerks but in verie deed they be starke beastes and yet they will needs haue God to shew them a reason of all his doings or else they will neuer graunt him that hee gouerneth all things heere bylowe nor that hee hath chozen whom hee listed to eternall life before the making of the worlde So then let vs keepe our selues from such outrage and in acknowledging that all Gods doings are rightful and good let vs marke that his woorkes shall oftentymes passe our vnderstanding and yet that wee must not therefore incounter his will. If God once do any thing let vs conclude that it is good Yea say they but we see not the reason thereof Surely whosoeuer woulde make Gods will subiect to our reason what dooth hee but rob him of his glory For gods wil is the rule of all reason and the fountaine of all rightuousnesse Therefore let vs hold our selues contented with it and be so milde as to say that God willeth not any thing whiche is not rightfull and indifferent Further more when we once know generally the said iustice and rightuousnesse let vs know also that God is so gracious vnto vs as to ioyne and knit his iustice to our saluation lyke as hee hath matched his mightinesse with it also VVhen we say that God is almightie it is not only to honour him but also to rest vpon him that wee may bee inuincible agaynst all temptation For inasmuch as Gods mightie power is infinite hee can well mainteyne and preserue vs In like cace is it with his rightuousnesse Seeing then that there is as it were an inseparable knot betwene Gods iustice and our saluation let vs begin at that poynt to the ende that when wee say that God bringeth to passe what soeuer he listeth and that hee will perfourme whatsoeuer he hath determined of vs wee may also assure our selues that there is not any thing amisse in it but that all things are ruled by wonderfull iustice and wisedome Furthermore if we will haue a breefe and familiar exposition of this saying let vs marke that God hath foredetermined what he will haue done both in respect of the euerlasting saluatiō of our soules also in respect of this present life As concerning the first God chose vs for his children before the creation of the world And wherevnto had he an eye in choozing of vs but onely to his owne infinite mercie For we bee of Adams corrupted lumpe VVherefore did he preferre vs before the rest of his creatures as sayth Sainct Paule by sholing vs out to make vs more excellent than our fellowes VVee deserued to be cast away and damned and God hath vouchsafed too drawe vs out of destruction Yee see then that we ought to glorifie God for that determination for somuch as it pleased him too choose vs and too call vs too saluation and to make vs heyres of his kingdome And this determination hath beene vttered to vs in our Lorde Iesus Christ and if wee bee members of our Lorde Iesus Christ we bee sure of our adoption Then neede we not to seeke the registers for it a loft in heauen but let vs content our selues with the assurance that he hath giuen vs of it For if a man that hath but the copie of an autentike register do content himselfe with it ought not wee when God hath declared his purpose concerning our saluation ought not we I say to rest vpon it Yee see then in what wise it behoueth vs to settle our selues forasmuch as wee bee sure that oure saluation is vnalterable bycause God hath made his decree of it which cannot be chaunged And as concerning his determination for this present lyfe let vs vnderstande that God guideth all our steppes and nothing happeneth too vs by casualtie but hee fore setteth all things so as we can neyther go nor come nor do any thing else otherwise than hee hath
regardeth it Do not men wilfully harden their hearts againste Gods warnings And may it not well be sayde that Satan hath bewitched vs Yes but there is yet more For beside suche warnings God sheweth vs by his worde what our faultes are and maketh vs to feele them and draweth vs to himselfe And yet for all this wee ceasse not to welter still in our owne filth and to growe as it were senslesse Hereby therefore it appeereth that this lesson is verie yll put in vre But yet is it not written in vaine and as I haue sayde it is well worthie to bee marked as in respecte of it selfe That is to say for as much as men labour to excuse and iustifie them selues in their euill dooings and yet can not bring it to passe it standeth euerie one of vs in hand to awake and to consider that we shall gaine nothing by our colouring of things for that can serue no further but to eschue the reproch of the worlde If a man haue spent the night secretly in whoredome if he haue gone a theeuing if he haue beguiled his neighbour or if he haue shet the doores to him to practize some treason truly menne can not condemne him till his lewdnesse bee knowne abroade but can he eschue the presence of god Furthermore let vs marke well howe the Apostle telleth vs that the worde of God is a two edged sworde and entereth through the bones and the maree so as there is nothing hidden from it but God examineth vs in our thoughtes and in our affections when he appoynteth his worde to be preached vnto vs Also let vs adde the lesson which S. Paule giueth vs which is that sith wee haue the Gospell to enlighten vs we be no more the children of darknesse but of light Suche as haue not Gods worde thinke they haue made a fayre hand if their sinne be once buried and come no more too their remembrance But what God doth so inlighten vs by his doctrin that we haue daylight in the night according as it is sayde that the Sunne shall no more shine vpon the Church by daye nor the Moone by night but the Lorde shall be the continuall light of it Truly the order of nature continueth always in his state but yet therewithall let a man lay himselfe in his bed or shet himselfe in his chamber or hide himselfe so close as no man may knowe what hee sayth or what he doth and yet the doctrine of the Gospell doth alwayes shine vpon him he can not quench the knowledge that God hath giuen him And out of doubt although the scornefull and heathenish sort labour to do it as we see howe there be mad beastes in these dayes which seeke mothing but to abolishe all religion yet will God haue the sayde Lampe of his worde to burne alwayes before them that they maye perceyue their owne damnation by it Then seeing that God hathe giuen vs the doctrine of his Gospell the brightnesse whereof wee can not dimme let vs bethinke ourselues and vnderstand that when theeues whoremasters and other euill dooers seeke couert they teache vs howe we ought to walke seeing that God is with vs and we present with him and that hee sheweth himselfe as it were with open face eyther as our father or as our iudge VVherefore let vs learne to dedicate our whole life vnto him and whereas wee see that such as would couer their euill dooing shunne the light as the shadowe of death and are glad when night commeth let vs vse the light that is giuen vs to keepe vs from straying out of our waye and from swaruing aside specially seeing that our Lord calleth vs and reacheth out his hande to drawe vs to him Thus ye see howe wee ought to profite ourselues by the grace that God giueth vs in making vs to know our sinnes and wretchednesse by meanes of his Gospell Furthermore let vs marke that like as the wicked doe hate the light of the day and could find in their heart that the Sunne were plucked out of the skie to the ende that they myght alwayes haue freedome to do euill so do they much more shunne the light of the Gospell And heere ye see also the cause why the same doctrine of the Gospell is so yll receiued of the world as our Lord Iesus Christ sayth It is a wonder howe that men should bee so stubborne againste God specially seeing he sendeth his own sonne to be our redeemer and offereth vs forgiuenesse of our sinnes desiring vs with a great gentlenesse and freendlinesse as can be Howe can it be will many say that men should bee so stubborne as to forsake the goodnesse of God Is it not an outrageous churlishnesse Yes certainly is it But behold the reason why the world hateth the Gospell is bycause that as our sauiour Christe sayth who so euer doth euill hateth the light Now the cace standeth so that most men giue themselues to all euill yea and ouen they that are conuicted of their wilfulnesse ceasse not too harden themselues but would faine shet their eyes to spite God with all their heart Then seeing it is so is it any wonder that men bee loth to tast of the Gospell or to byte of it but rather play the mad bedlems Ought it to be thought strange No For we see that theeues murtherers whoremongers and all other euill doers could wel find in their hearts to haue the Sunne darkened and that it should no more shine in the world But as I haue sayde the brightnesse of the Gospell is yet farre greater For that serueth not to gyude our eyes only and to shew vs the way outwardly but it entreth euen into oure secrete thoughtes and must examine that which is hidden in the verie bottome of our hearts So then yee see why the wicked are loth to come to this doctrin or to frame thēselues by any means vnto it But yet must we on our side deale cleane contrariwise as I haue sayde alreadie And therefore as touching the order of nature when God maketh his daisunne to shine let vs vnderstand that it is to the ende that euerie man should giue himselfe to goodnesse and do his dutie Marke that for one point Againe when wee shall haue walked according to our calling and state euery māseruing God and his neighbor all the day long let vs assure our selues that wee must not abuse the darkenesse of the night to libertie of dooing euill And why For the Lampe of Gods worde neuer goeth out as I haue declared alreadie Therefore both day and night let vs bee the children of light and let vs awake and be inlightned as Saint Paule sayth I say let vs not fall asleepe by soothing our selues in our sinnes neyther let vs thinke our selues to be innocent before god But rather let euerie one of vs quicken vp himselfe and not be drowned in our owne conceits so as we should bee past shame of doing of euill but let vs bee sober
togither as it cannot be sayde but that they are out of order in this world yea truly if we looke no further that is to witte if wee consider not that God reserueth the punishing of the wicked till the life to come to the intent we should not nestle here bylowe but alwaies haue an eye to the comming of our Lord Iesus Christ who muste redresse all things that are nowe out of order And nowe when wee behold the shortnesse of our life and see such as were giuen to the spoyling of poore folke go to their graue and become wormes meat as it is sayd here let vs vnderstand that we be verie miserable if wee labour not for the immortalitie that is promised vs And heere Iob setteth vs downe as it were a liuely picture and Image of mans life and death to the end we might know what wee be if wee haue no better hope than can be seene with the eye To what purpose then is it to haue liued holily and to haue endeuered to serue God and to please him and to haue liued among our neighbours without deceiuing or hurting of any man For yet notwithstanding we must be gathered into the graue with the wicked all must bee shuffled togither there and there must wee rot Lo what menne are when they bee considered but in their owne kynde But what a wretchednesse were it if wee had not a better hope So then considering the alterations that are in the world let vs be warned and prouoked to lift vp our heades and to looke for the heauenly life that is promised vs And although we be as wretched carions subiecte to rottennesse yet let vs liue in hope that our Lord will send vs the partie by whome he hath once redeemed vs who wil not suffer the deare and inestimable price that he hath giuen for our saluation to perish or to be disappointed Lo wherein we ought to reioyce and also wherin our glorie consisteth Iob proceedeth to declare how the wicked are fully bent and giuen ouer vnto euill without any awe or feare of God yea and without any shame to the worldward He setteth down but one kinde only namely that they beguile and oppresse the barreine women that haue borne no children and do no good to the widowes But doubtlesse vnder this one kinde Iob ment to comprehende all poore folke that are not able to reuenge themselues nor haue any maintenance or ayde at mans hand His saying then is that the wicked fall in hande with suche kinde of folke bycause they seeme to be a fit pray readie prepared for them And he speaketh expresly of barreine women For if a women haue children although she be a widowe yet if hir chiidren do their dutie shee hath some succour and she hath as they say a staffe for hir olde age to leane vnto But if a woman be husbandlesse and chyldlesse to then is she vtterly succourlesse These therefore are the prayes that wicked men hunt after bycause they thinke there is no bodie to withstande them and that they may doe what they list without regarde of God who nameth himselfe the defender of the widowes In likewise deale they with fatherlesse children and straungers as hath bin sayd heretofore But as now Iob contenteth himself with the giuing of one example as if hee should say that suche men as are not vphild by the feare of God thinke themselues to haue libertie to doe euill when they see there is no man that can let them Therefore when they haue raked other mens goods to them and none hath withstood them then bestirre they themselues so much the more and take leaue to doe what they list VVhy so For they haue no regard of god And secondly he addeth that they drawe the strong after them That is to say when they haue long time exercised the sayde trade of eating vp and of misintreating the poore and suche as haue no meanes to defend themselues they gather a greater boldnesse afterward set vpon the rich also whereby they make themselues so feared and doubted of all men that men are fain to raunsome them selues oute of their handes as if they were among Outlawes in so muche that euery man is afrayde of his life yea and is fain to compound with them and yet speed neuer the better whē they haue done And why For after they are once become traitors vnfaithfull they become also like wilde beastes After they haue deuoured and fleeced the poore so as men may see there is no more humanitie in them yet must men be faine to giue them some raūsome and be neuer the more in suretie when they haue done For they lie in wayte for the life of suche as haue giuen them and they thinke that when a man hath presented them with any bribe they ought to receiue it euer after as a rent Nowe then we see in effect howe Iobs meening is that after the wicked haue misintreated the poore that cannot helpe themselues nor haue any rescue at mans hand therevpon they become more hardie and play the wood beasts so as they spare no man but set vpon the rich and strong and vpon such as are in credite and authoritie wherby their extorcion groweth so extreeme as there is nothing with them but robbing with beastly outrage so as to be short ther is neither māhood nor shame left in them And this is tolde vs to the ende that we should not bee troubled when wee see such examples as hath bene said afore but rather that being forefenced against such stumbling blockes we might vnderstand that our Lorde suffereth things to be so intangled to the end we should go on to the inheritance wherevnto he calleth vs and not nestle our selues here as though we had a sure resting place heere but rather learne to be as Pilgrymes and wayfarers in this worlde that for as much as there is no settling for vs in this life according as Saint Paule sayth that the estate of the Christians is to be remoued too and fro we may haue skill to profit our selues by these things For except God do as it were pluck vs out of this world by maine force wee will neuer giue ourselues to seeke the heauenly life And this is the cause why hee suffereth so many alterations and remouings of things too and fro so as all things goe to confuzion and there is so great disorder as wee bee amazed at it and the haires of our head stande vpright All this must serue to drawe vs out of the worlde to the intent wee bee not too much wedded to it Thus then ye see wherevnto we ought to apply all these things Againe whereas they that haue no defence indure many wrongs let them be sure that God leaueth them destitute of worldly help to the end they should looke the more vnto him For wee must not impute it to misfortune when no man succoreth vs at oure neede Then let vs assure our selues that God
of his naturall wit assuring himself that that is not a matter for men to purchase estimation by but that he ought too be gouerned by the spirit of God and too haue the vertue whereof S. Paule speaketh to the end he may know that it is God which hath sent him That thing therefore is very requisite But if a man marke well the processe of the text Iob following that which he had touched afore intendeth rather to shew that Bildads words were not well disposed because they did not quicken his soule whiche is the principall poynt that we haue to marke in Gods word I said afore that Gods worde serueth to teach the ignoraunt and too strengthen the weake and that is bicause it incourageth such as are faint colde and slouthfull weakeneth such as are asleepe in their sinnes spurneth such foreward as lag behind and raizeth such as are falne downe yet there is one thing more namely that it quickeneth suche as are dead And this is it that Iob meant to shew when he said Of whome is the spirite that is gone out of thee that is too say in the power of thy wordes Therefore lette vs marke that the worde of God is then well handled when it giueth vs courage to go forewarde and strengtheneth our feeblenes making vs nimble whereas our leggs were broken and making vs stoute and lusty whereas we were destitute of all valiantnesse afore but yet muste it also giue vs life when we be as good as dead And this is verified specially of the Gospell For behold how our Lord Iesus Christ speaketh in the fifth of Saint Iohn The time is come saithe hee that the voice of the sonne of man shall be heard not only of the liuing but also of the dead And who be those dead Surely no mā can be exempted For whereat beginneth God to make his doctrine auaylable in vs Euen at the drawing of vs out of the spiritual death wherin we were all hild For till such time as God inlightneth vs by his word wee be blind till he open our eares we be deafe till he giue vs faith wee haue nother soule nor hart True it is that we may well seeme to haue some outward shew of life the vnbeleeuers do eate and drinke as well as the faithfull againe they can go about their businesse yea and oftentimes there feeme too bee greate vertues in them But all that is nothing bycause that in asmuch as they bee straungers from God all that is in them is but death and vtter confusion God then must be fayne to drawe vs out of death vnto himselfe as the poynt whereat hee muste begin too make his worde auaylable in vs And in good sooth let vs see what strēgth there is in men till God haue strengthened them by his woord They trust in themselues that is to say they leane vnto a reede that shall make them breake their neck Yea and it is all one as if a man woulde gore himselfe vpon a pike For in asmuch as it hath a sharp point and is armed with yron if a man leane vppon it ye see it pricketh him through And such is the trust that we haue in oure owne strength that it must needes be our death Therfore let vs marke well that there is not one drop of life in vs till god draw vs out of death yea euen by the power of his word And therin wee see howe wretched the state of the vnbeleuers is True it is that they be so sotted in their outrages as they perceiue not their owne harmes But yet will the holy scripture always shewe it selfe true in auouching vs to bee dead and vtterly forlorne and that there is nothing but cursednesse in vs so long as wee bee straungers from God And yet for all that we see how thāklesse the world is How many are there to be found that wil suffer themselues to bee rayzed and quickened God offereth vs this benefite when he willeth his word to be preached published to all men Thus ye see then that life is offered vs and we forsake it that is to say the great multitude shrinketh away from it and thrusteth away the benefite which they might inioy by it See ye not a shamefull thanklesnesse Must not men needes be out of their right wits Yet notwithstanding wee see there are fewe whiche submit themselues to the Gospell and giue care to it VVee see they rayle agaynst it and mocke at it and slaunder it and lift vp themselues agaynst God with such rage as there is lesse to be gotten at their hands than of wild beasts Then sithe wee see the number of them too be so small whiche receyue the doctrine of saluation and that the greatest parte withdrawe themselues from it some as I sayd making none account of it some mocking at it and some outrageously setting themselues against it so as they shew full well that there is nothing in them but wickednesse agaynst God therby it is seene how mightily Satan hathe bewitched them But howsoeuer the world go we ought to marke well this sentence where it is sayd that the spirit ought to passe out of vs that is to say that whereas we were dead afore assoone as wee heare the worde of God the same must giue vs such a liuelinesse as our spirit may shew itselfe whiche had not onely bene in a swound but also vtterly quenched before True it is that the worde of God cannot doo this thing in that it is vttered by the mouth of a mortall man for it must first bee quickened it selfe that it may quickē vs How is that VVhen I speake it is not in mee too touche folkes harts nor too make the doctrine that I preach to enter so into euery man as they may bee moued too come vntoo god Howe then Our Lord had neede to make his word auaylable by the working of his holy spirit and too quicken it before it enter into vs that it may take roote there and be vnto vs incorruptible seede of life Ye see then that God must be fayne to worke by his secrete power ere his doctrine can auaile that is preached to vs by men That is true But where of commeth this fault Euen of our selues For God muste bee fayne to boare our eares or else wee will neuer heare him and hee must be fayne too soften our hearts and to make them fleshly for of themselues they be as hard as flint and full of rebellion Yet notwithstanding the worde of God ought to conteine in it the saide power and propertie of mortifying our soules And let vs not maruell at it For to what ende hath God ordeyned his woorde and appoynted it to bee preached his intent is too bring vs too himselfe and to come neere vnto vs and not only so but also too dwell with vs For he is the welspring of life and there is nothing in vs but death Seeing then that hee maketh vs partakers of
would fayne glorifie him in all his workes if he thinke it possible to know all surely he dishonoreth god Can we do God a greater dishonour than to go about to incloze his mighty power within the capacitie of our witte It is more than if a man would take vpon him to shet vp both sea and land in his owne fist or to hold them betwene a cupple of his fingers surely it is a greater madnesse For the heauen the earth are not so great things as the Iustice power wisdome and goodnesse of god they be but little marks of them So then although men bee neuer so diligent in searching gods works yet if they think themselues so sharpwitted as to attayne to them or so self wise as to say I know as much as is too bee knowne and I see now perfectly how good and wise God is beholde there is shamefull wrong offered him VVherfore let vs marke well that the chief poynt whiche wee ought too beare in mind in considering Gods works is to bethink vs of our owne weaknesse and to know that our own wit is to feeble to mount so high so as we must be fayne to confesse with Dauid wonderfull are thy woorkes ô Lorde and who can recken them vppe vntoo thee True it is that Dauid reckeneth them well instructing others to thinke well vpon it Howbeit after he hath sayd what he can hee addeth in the end Lord who is it that caÌ„ atteyn to them Euen so is it sayd now in this streyne Behold the Owtleets sayeth Iob these sayth hee are but the suburbes For if we will enter into the hart of Gods works we shall neuer atteyne to it VVee bee to slow and to lumpish to mount vp so high VVee bee not so lythe as too retch out ourselues so farre and wide nother haue we such a liuelinesse in vs but that all our wits must bee fayne too bee â–ª ouerwhelmed So then when we haue applyed all our indeuer throughly too know Gods works howe excellent they be if we atteyn not to the perfection of that knowledge let vs remember ourselues that we haue found but only the Owtleets that it is impossible for vs to come to the depth of them For our capacitie will not serue vs therto VVee bee to grosse and weake and there is but a small peece of that in vs which is in him insomuche that if the Angels of heauen came and preached vntoo vs yet could they shew vs but a small part of gods woorks And what shall mortal creatures then do here bylow Sith it is so let vs lerne to magnify God in suche wise as nothing may let vs to yeeld him his due prayse For although wee should all the time of our life imploy our whole wit too the glorifying and magnifying of him yet were it impossible to discharge our selues of the hundreth parte of the the dutie that we owe vnto him Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to make vs so to feele them that with harâ—ie repentance and desire of forgiuenesse wee may beseeche him too amend our misdooings and too ridde vs more and more of our vyces too the ende that whyle wee liue in this worlde wee may inioy the great good that he doeth vs in applying the same to right vse namely too the seruing and honoring of him in such wise as wee may not haue our eyes shet when he sheweth his maiestie after so euident a fashion And forasmuch as we be as it were dazeled in our owne vnderstanding let vs beseeche him too inlighten vs by his holie spirit and too waken vs from theâ— drouzinesse wherein wee bee that wee maye not seeke any thing else than to spende our selues in his seruice and to incorage others thereto by our example so as hee may bee exalted and magnified of all men with one common consent as he deserueth And for performance thereof let vs pray him to rayse vp true and faythfull ministers of his woord c. The .xcvij. Sermon which is the first vpon the .xxvij. Chapter IOb tooke vp his parable agayne and sayd 2. God liueth who hath taken away my right the almightie vvho hath set my soule in bitternes 3. So long as my breath shall continue and the spirit of God is in my nozethrills 4. My lippes shall speake no vvickednesse and my toung shall vtter no deceyte HEere we haue still the same matter that hathe bene treated of heretofore For Iob vpholdeth that he was not afflicted for the faults which he had committed but that there was some secrete reason and that if he listed to debate pleade the matter he could iustifie his cace not agaynst god but agaynst such as woulde beare him downe that hee was a wicked man and conclude that the afflictions whiche he indured were bycause of the greatnesse of his sinnes Iob then vpholdeth that the cause which moued God to punish him was not that he was wickedder than other men but for some secret and vnknowne reason too men and therfore that it behoucth them to mount higher than to to the ordinarie iustice of God that is shewed in his law Now wee see what the ground woorke of this chapter is And therfore it is sayd that Iob tooke vp his parable newe agayne And to the intent that the thing whiche he sayeth may be of the more authoritie he beginneth with a protestation that importeth an othe God sayeth he liueth who hath taken away my right euen the Almighty hathe set my soule in anguish and yet for al that I wil neuer swarue And whereas I haue maynteyned my selfe too bee rightuouse that was not through any pryde nor for any hypocrisie nor of any sturdinesse nor for that I knewe not that God myght afflict mee after that sorte but bycause I am not suche a one as you make mee too bee nother will I euer graunt that Gods punishing of mee is for my desertes at leastwyse if I bee compared with other men For you pretende a false and wicked thing which is that God handleth men in this worlde and in this present lyfe according too their woorthinesse and deseruinges But it is not so for God doeth oftentymes deferre the punishments which he intendeth too lay vppon men so as they bee not perceyued till after their death And on the contrarie part diuers tymes hee pretendeth signes of greate rigour agaynst those whome he loueth whiche haue serued him faythfully Therfore we must not make too much haste of Gods iudgements nor think them to be executed at the firste brunt for then shoulde God bee vniuste VVee see thinges disordered at this present and what a thing were it if wee looked and hoped not for a redresse hereafter in tyme too come God were woorse than blind For we haue skill ynough too say that things go not as they ought too doe Then doeth it followe that eyther God knoweth not what he
doeth or else that we muste hope that hee will one day iudge the worlde And where as we hang in suspence and our minds are hild in doubt by reason that things are so confused therein it is Gods will to exercise vs and to shewe vs that as nowe is the tyme of our warrefare Therefore like as in a battel a man knowes not who hathe wonne or loste so long as blowes are giuen on bothe sides and men are yet afrayd but it is the victorie that sheweth who getteth the vpper hande euen so must al things needs be confuzed in such hurliburlie of the world insomuche that to mans iudgement it cannot be perceyued nor hoped that God wil set things in their right state agayne No verely yet must wee wayt that he will do it neuerthelesse howbeeit nother to day nor to morrowe Now doeth Iob hold an opinion here whiche seemeth straunge whiche is that God hath taken and plucked his right from him For hee seemeth here too pleade with God in defence of his owne rightuousnesse and secondly too accuse God of crueltie and outrage Thus see you two things which might bee verye strange if Iobs intent were not knowne But let vs mark that when he sayeth that God hathe bereft him of his right hee meeneth not that God vseth a tyrannicall maner of dealing with him nother meeneth hee that himselfe is so rightuouse that God had not cause too punishe him yet more rigorously but rather he hath an eye to the ordinanarie rightuousnesse that is written of in the lawe and to the purpose of such as had condemned him For as I haue sayd Iobs frendes went no further than thus namely God punisheth suche as haue doone amisse and is the father and Sauiour of good men Therefore it foloweth that Iob is a wicked man and a despizer of God and that all his life is out of order And why For men see he is punished with extremitie If ye marke al the aduersities that happen commonly in this worlde they bee not so greate as this is and therfore it must needes be concluded that God hathe founde this man to bee an outrageous sinner aboue all the reste Loe what conclusion Iobs freendes made But they delte yet woorse for they rested vppon the curses that are in Gods lawe imagining that all of them must be accomplished in this present life and that there is no more reward for the good and for the seruers of God after death and that it is not too be thought that the wicked shall bee punished any where else than heere This is an ouerth wart expounding of Gods lawe For although our Lord threaten that he will punish offenders he meeneth not to restreyne himself to any certain time True it is that this is ordinarly seene in this present lyfe howebeeit not continually wee muste not make a generall rule of it without exception for that were a bringing of God too much vnder coram So then wee see that Iob had the better end of the staffe agaynst his freends and therfore let vs beare in mind how it hath bin tolde afore that it standeth vs in hand to haue great discretion in iudging of the afflictions that God sendeth as well vpon our selues as vpon our neighbours For if wee should conster Gods loue towards vs according to his present handling of vs it were inough to make vs despaire at euery blowe True it is that if he punish vs we be alwayes well worthie of it but howsoeuer the world go if wee shoulde imagine that God hateth vs bicause he handleth vs roughly alas what a thing were it we could not call vpō him we could not haue any comfort to assuage our sorrow and so ye see we should be vtterly vndone VVherefore it behoueth vs to bee so wise as to knowe that Gods afflicting of men is not alwayes for their sinnes but bycause hee is minded to exercise their pacience to tame their fleshly lusts to bring thē wholy vnder his awe to teach thē that in this presēt life they must no more but iourney through this worlde as if he told thē that their rest heritage is not here And if we deale otherwise it will be ynough to cast as many of vs in despayre as do suffer aduersitie like as it was not lōg of Iobs freends that they vtterly ouerwhelmed him not by standing vpon this poynt that God punished him for some great sinnes For Iob at the hearing of such wordes might haue bin caught with such a feare as he should not haue knowne what to do els than to haue takē himself for a damned cursed man And so ye see how we also shuld do VVere there no more but this pride in condemning of innocents what a thing were it So then let vs remember well how it is sayd in the Psalme that blissed is that man which iudgeth discretly of him that is in aduersitie so that if we see Gods chastizements we may profit our selues by them not looking only vpon such as suffer hardnesse but also vpon our selues Moreouer let vs not always measure mens sinnes by their afflictions for oftentymes the good are handled roughlyer than the bad Therfore it behoueth vs to examine mens liues throughly before we fall to concluding too say Such a man is punished of God for some great sin that is in him But do we know who be wicked do we see that God punisheth them Let vs stande in awe knowing that God setteth them before vs as a looking glasse and as a liuely Image too shewe vs what shall befall vs and what wee haue to feare if wee returne not vntoo him But if a man haue liued well and wee perceyue not why he is punished let vs hold our selues short and tary Gods leysure till he shew vs his iudgement and let vs not be ouerhastie in the meane while For whosoeuer holdeth not himselfe still it is certaine that he may peruert Gods iudgements at euery turne by misiudging them and consequently he shall vsurpe the authoritie that belongeth to God alone And so let vs come againe to that which Iob sayeth now which is God hath bereft me of my iudgement VVhat is the meening of these wordes As I haue sayd afore Iob meeneth not that God vseth a tyrannicall fashion in doing so Marke that for one poynt And againe he meeneth not that he hath so good right on his side as that he shall be able to get the vpper hande and to cleere himselfe not too haue done amisse when the matter shall come to debating But he declareth only that the affliction which he indureth is as a thicke and dark clowd which bereeueth him of the knowledge of the vprightnesse that was in him and therefore that his aduersities are not the punishments wherewith God manaceth the transgressers of his law And for the well vnderstanding hereof it behoueth vs to call to remembrance how it hath bin declared alreadie that the threatnings which are conteyned
of god ne haue our eyes shet to the world ward in respect of any opinion that men can conceyue of vs or of any other thing that can be layde vpon vs Therefore without hauing respect of any such thing it behoueth vs to consider our selues in such cace as we are in before God and then shall we bee rightly meekened and not speake feynedly nor disguyze things knowing well that we can gaine nothing by so doing Marke that for one poynt And further let vs marke well this maner of speach which Iob vseth So long sayeth he as there shall be any winde or breath in me and so long as the spirite of God is in my nozethrilles For he speaketh not of his life as though he hilde it without the grace of god True it is that we may say it is a thing common ynough and no man will denie but we bee beholden too God for our breath and for all the liuelinesse that we haue but yet for all that howe many are there that acknowledge it in good earnest men liue here after so brutish a fashion as it might be sayde that they take themselues to be susteyned of themselues and of their owne power To bee short there are very few that know rightly what S. Paule meaneth by saying that we haue our life mouing and beeing in God there are verie fewe I say which know that And therefore let vs marke well how Iob sheweth vs here that hee was not caryed away as many men are who are so dazeled with their passions as they haue no more skill at all neyther know what they say True it is that vndiscrete woordes escaped him as wee haue seene and shall see hereafter but yet neuerthelesse hee alwayes hilde himselfe vpon the good foundation and although the buylding were not sutable to the same yet I say he hilde himselfe in the feare and awe of god And further lette vs marke well this circumstance that Iob speaketh not at his owne leysure and ease Yee see hee is in such afflictions as God seemeth to bee fully determined too destroy him vtterly and yet he honoreth him still for his life acknowledging him to bee the partie of whom hee hath his lyfe And I pray you what excuse shall wee haue if we bee not fully resolued thereof sith that God giueth vs releace too make vs mindefull of his grace or if wee do not acknowledge and confesse that our life and all that euer dependeth therevpon proceede of his grace and power Shall wee not bee the more vnexcusable As oft then as wee thinke vpon our life let vs remember that it behoueth vs to make the same confession that Iob maketh here namely that there is neyther blast nor breath in mee of myne owne power but it is God that hath giuen me euerywhit of it True it is that when Iob speaketh here of Gods spirite we must not imagin as the phantasticall sort do who thinke that the very substance of Gods spirite is in them for there is not a more abhominable heresie than that is And it behoueth vs alwayes too marke suche manner of speaches in the holy Scripture to the ende we fall not into such heresie as to say that Gods spirite is in vs as touching his verie substance For what a thing were that It should insue that Gods spirite were subiect to ignorance to chaunge and to mutabilitie yea and that he were defiled and steyned with our sinnes and vyces And yet neuerthelesse as I haue sayde it is a poynt that hath sore troubled the Christen Church like as the vnhappie Heretike that was punished here had a conceyte to say that mens soules were parttakers of the substance of the Godhead But that is a thing so horrible and agaynst nature as a man must needes be vtterly growne out of kinde ere he can come to it So then let vs marke that the speaking of Gods spirite here importeth not that the substance of him is in vs but it is ment of his breathing that is to say of that which he inspireth into vs by his power according as we see how the Sunne abydeth in the skie and yet the brightnesse of his beames doth in such wise come to vs as we inioy his light and heate But is that as much too say therefore that we holde the Sunne here beneath And in good sooth when as we see that the Sunne by his power which hee sheadeth downe hither cheereth the earth in such wise as it beareth frute and yeeldeth sustenance too the nourishment of men what shall the incomprehensible power do which is in God himselfe and in his spirit Cannot the same spread out it selfe euen vnto vs and yet notwithstanding we not haue any of his substance So then let vs marke well that the verie substance of Gods spirite is not in vs but his power is shed forth in such wise as we liue by it and are confirmed by meanes thereof knowing that it behoueth vs to holde our life of God according as it is he onely of whom we holde all things by the grace of his holy spirite VVherefore let vs consider that if wee ought to acknowledge gods grace in the things that concerne this present life much more ought wee to seeke in him the things that belong to the endlesse life as the thing whervnto he calleth vs shewing vs that we must alwayes labour thitherward till he haue deliuered vs from all the bandes and lets of this present life Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to bring vs so to his lure that when we know our sinnes we may alwayes giue him glorie and prayse not doubting but that if hee scourge vs the same is for our welfare and soulehealth And yet notwithstanding let vs learne too submit our selues so farre vnto him as wee may suffer our selues to be brought to nothing in our selues that we may be strengthened by his hande yea and that so strongly and mightily as we may bee able to withstand all temptations through the power and meane of our Lorde Iesus Christ so that both in life and death he may alwayes find vs obedient children according as hee sheweth himselfe a mercifull father towardes vs That it may please him to giue this grace not onely to vs but c. The .xcviij. Sermon which is the second vpon the .xxvij. Chapter 5 God forbid that I should iustifie you I vvill neuer giue ouer mine innocencie till till I die 6 I vvill keepe my rightuousnesse and not forsake it and my heart shall not vpbrayde mee vvith my dayes 7 Cursed be he that gainsayeth mee and vvicked be he that rizeth vp agaynst mee 8 For vvhat is the hope of the hypocrite vvhen he hath heaped vp and that God plucketh avvay his soule AFter that Iob had declared his minde concerning that which hee had sayde and shewed that hee had not blasphemed God but onely ment that the afflictions
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
knowledge depart out of the world willingly to receiue full fruition of the things that are promised here and whiche we hope for The wicked therefore are plucked away And yet if wee wey the matter well it is a thing against nature to be plucked away so And although the sayde sturdinesse that I spake of bee in all vnbeleeuers yet notwithstanding God hath diuerse times inforced the very Paynims to vtter suche wordes as declare vs to bee vnexcusable if wee shunne death in that wise and be to much wedded to this present life and like as a iudge wyll inforce an offender to consesse what he will haue him by holding him vpon the racke Euen so as I sayde afore God hath as it were by force wrested a confusion out of the Paynims too shewe that all suche as die not willingly and with a quyet harte are as monsters that turne nature quyte vpsyde downe There is a Heathenman that neuer hearde one woorde of good doctrine who when he was tolde of the death of his sonne answered I knowe that I begate him mortall Lo heere a confession made by a Heathen man whiche is ynough to condemne the whole worlde It is as muche as if hee had sayde sith that God hath set vs heere it behoueth vs to wayte after what sorte it pleaseth him too dispoze of vs so as if he list to take vs hence we ought to acknowledge that our life muste bee subiecte to his will. Another Heathen man sayeth Beholde I am in this worlde as if I were sette to bee a watchman in a castle or as if it were sayde to a souldier come hither go thither so hath God set vs here in this worlde with condition to call vs hence when he listeth The Heathen men that haue spoken after that sorte are too sufficient witnesses to condemne al such as will reply to sette any colour vpon their lewde affections in that cace and to excuse them And furthermore as I haue sayde alreadie lette vs marke that those Heathenmen spake not so but by constraynte of God which thing was done to the ende that we shoulde haue oure condemnation written and pronounced by them if wee agree not to his wyll But nowe what is to be done If wee will dispose our selues to dye willingly and go too rest our selues in God lette vs learne to knowe the vices that hinder vs and the remedies to redresse them Then firste of all lette vs learne to submit our selues vnto God and let vs not be so frowarde and madde as to wishe too exempt our selues from the subiection of him that created and shaped vs Behold the first thing whervnto it behoueth the faithfull sort to apply thēselues is to acknowledge to what ende wee be created and shaped Beholde God hath all soueraine dominion ouer vs therefore it behoueth vs to submit ourselues vnto him to dedicate ourselues so wholly to his seruice as wee may be alwayes his both in life death VVhen a man can so submit himselfe to God with all reuerence low linesse and so renounce himself as to say it is mete that the Creator shold haue the vpper hand of thee and be thy maister that is a good beginning Truely this lesson might holde vs tacke three dayes yea and three moneths too But it is ynough for vs if wee knowe the effecte of that whiche I haue touched that euery man may thinke vppon it at leysure Ye see then that the firste lesson whiche it standeth vs in hande too muze vppon if wee minde to liue and die quietly and not too bee plucked out of the worlde by force and violence is to submit our selues to Gods good will. And the seconde is that wee know to what ende and intent wee bee put into this worlde for without that are wee not as brute beastes An Oxe knoweth not wherefore God created him nother doo all other beastes also But man cannot bee excused For he hath witte and reason and God calleth him further than the worlde to the intent he shoulde knowe that his lyfe is but a wayfaring The brute beastes knowe not what deathe is tyll menne haue brought them to it and cut their throtes or till they die of some mischaunce Then doo not they discerne betweene life and death but men haue the vnderstanding thereof yea and our Lorde doth dayly set mirrours of our frayltie before our eyes Nowe if wee thinke not vpon them I pray you are wee not tooto brutishe Nay whiche woorse is the brute beastes muste condemne vs For although an Oxe know not wherefore he is created yet doth he still folowe some order of nature VVhy holdeth he down his hornes and boweth his necke to before the yoke but bicause our Lorde hath giuen him his lesson withoute wyll and withoute vnderstanding so as the poore beaste hath an inclination to doo that whiche is his duetie And is it not a shamefull thing that men in the meane while are more stubborne than Oxen Horses or Asses So then lette vs learne wherefore God hath sette vs in this ▪ worlde and to what purpose we liue heere that is to wit to the ende wee shoulde knowe that wee bee set here but as in a iourney and that wee bee lodged and susteyned heere on earth at Gods coste and that therefore we muste hang wholly vpon his grace feeling him to bee oure Sauiour and father according as hee sheweth himselfe towardes vs by his dooings when wee bee gyuen to serue him Thus then ye see the seconde poynte that wee haue to beare in minde if wee purpose too die willingly and not to bee plucked hence by violente force of Gods hande There is a thirde which is the cheefest of all and that is the heauenly lyfe For death is alwayes terrible to vs of it selfe and wee cannot but be afrayde when a man doth but speake to vs of it and wee be stryken with some astonishment if wee doo but thinke of it And therefore Sainct Paule sayeth that wee desire not death and that it is impossible for a man to be brought to desire to die we shunne it as much as is possible And why For God hath imprinted a feeling in vs that deathe is a curse and as it were a diffeating of nature and a changing of Gods order from that whiche it was before man sinned So then wee cannot but shunne death euen bycause it is contrarie too our fleshe and the terror thereof dismayeth vs by reason of the knowledge that God hath giuen vs And therefore Sainct Paule in the forealleadged chapter sayeth that we desire death not in respect of it selfe but bicause we know that as yet wee are but as it were in transitorie dwelling-places VVhat is our bodie It is so corruptible a thing that the leaues of a tree are not so soone rotten as we be But wee knowe that there is a house prepared for vs and that when wee bee restored to the heauenly glorie wee shall be lodged not
as in a little shedde vnder leaues that are soone rotten but in an euerlasting house that is full of glorie Seeing then that we knowe that God calleth vs to so happie a lyfe and gyueth vs assurance of it in oure Lorde Iesus Christe wee neede not to shunne death sith that therby we enter into the full possession of our saluation To be shorte wee come not to death as the vnbeleuers do The vnbeleeuers say I know not whither I go If they haue any opinion of the immortalitie of their soules eyther they muste needes bee dismayed at it when they know that God shall be theyr iudge or else they shall be sotted in such wise as they shall thinke there is no better lyfe than this But for our parte it behoueth vs to know that God hath created vs after his owne image and likenesse to the intente to gather vs vp to himselfe and that wee shoulde bee sure that he will do it if wee referre our selues wholly vnto him following the example that oure Lorde Iesus Christe sheweth vs Father sayeth â—ee vnto thee do I commende my spirite Then lette vs learne too saye freely vnto God Lorde I yeelde my soule into thy handes Thus yee see howe wee shall bee safe when wee knowe that God is the keeper of our soules Thus ye see how we shall go gladly and with a good will vnto death bycause our soules are in Gods keeping till he knit them to theyr bodies agayne in his comming at the laste daye VVhen wee bee at this poynt then to confirme the sayde prayer withall thou mayst adde Thou hast redeemed me ô Lorde God of truth Lo howe Dauid speaketh and Iesus Christ hath vsed the same to shew that it is a requeste whiche oughte too bee common to all members of the Church So then to the ende that we doubt not of Gods receyuing of our soules into his keeping when we betake them to him vnfaynedly let vs know that he is the God of truth in so muche that hee will not suffer vs to perishe whatsoeuer befall vs so wee haue the heart and minde to put ourselues into his handes Nowe lette vs fall downe before the face of our good God with acknowledgemente of our sinnes praying him to haue pitie vppon vs wretched creatures and bycause wee be so loth to followe that which he sheweth vs that it may please him to stablish vs in such a zeale by his holy Spirite as wee may neuer swarue nor be turned from the right way wherein he shall haue once set vs And for asmuch as so long as we liue in this worlde we be inclined yea and giuen vp to many vices and imperfections lette vs pray him to graunt vs the grace to resiste them in such wise as hee may bee glorified by oure confessing of his name whyther it bee in lyfe or deathe and that in the meane whyle wee may bee knitte too him by fayth and hope so as wee may persiste therein too the ende and vntill hee haue gathered vs into the euerlasting heritage whiche is purchased for vs by oure Lorde Iesus Christe That it may please him too graunte this grace not onely to vs but also too all people and Nations of the Earth bringing backe all poore ignorante soules from the miserable bondage of errour and darkenesse to the right way of saluation for the doing whereof it may please him to rayse c. The .xcix. Sermon which is the third vpon the .xxvij. Chapter 8 VVhat is the hope of the hypocrite vvhen he shall haue heaped vp and God shall haue plucked avvay his Soule 9 VVill God heare his crye vvhen trouble commeth vpon him 10 VVill he set his delyght on the Almightie vvill hee call vpon God at all times 11 I vvill teach you vvhat is in the hande of God and I vvill not conceale from you vvhat is vvith the Almightie 12 Beholde yee haue seene all these things and vvhy do yee vanishe avvay in vanitie WE sawe yesterday that if we will iudge of the state of men wee must not rest vpon this present life but we must go further for if we loke no further thaÌ„ to the life of man we shall see that it is but as a shadow although it were grauÌ„ted that he had all his own harts desire so as god wold giue him whatsoeuer he wold wish what were al that but a smoke that passeth away out of hand Therfore it behoueth vs to come too the hope that Iob speaketh of heere that we may haue skill to discerne whither a mans life be happie or vnhappie And hee bringeth vs purposely vnto death declaring that sith the vnbeleeuers or despisers of God are plucked out of this world by violence it behoueth vs to coÌ„clude that they be all vnhappy and that the pleasures riches honour such other like things which they haue are but deceitfull vanitie and we must not busie our heads about them Therfore when a maÌ„ liueth after such a sort in this world as he knoweth himselfe to be in Gods hand so as he resteth disposeth himselfe vpon his goodnesse and therewithall is readie to remoue hence as oft whensoeuer God shall call him assuring himself that his euerlasting abiding place is not here but in heaueÌ„ then is he in the cace that he may be deemed a happy maÌ„ But as for him that regardeth not God ne trusteth in his goodnesse ne knoweth himselfe to be in his keeping but woulde fayne dwell euer in this worlde and cannot bee gotten hence but by force and constraynt although such a man haue all that he can wish for a time yet is he but a wretched creature And for the better confirmation of this matter Iob addeth as now That God wyll not beare the wicked when they pray no not euen in the middes of their distresses This deserueth too bee well marked Iob sheweth wherein the cheefe weale that wee can haue or wishe to haue consisteth namely in hauing recourse vnto God that he be mercifull to vs to succour vs at our neede Let vs put the cace that a man had all things else that coulde be imagined and yet wanted this surely all the rest were nothing woorthe but shoulde bee turned into his bane VVhat if a man laugh what if he liue in ioy and pleasure what if hee haue goods ynough and to muche what if all men honour him and to be shorte what if hee seeme to be a Petigod here by lowe as in a Paradise yet if he haue not this priuiledge of resorting vntoo God with full beleefe that his resorting to him shall not bee in vayne but that his requestes shall bee graunted all that euer he can haue besides shall bee but a curse to him and an increace of his decay Then lette vs marke well that it is not for nought that Iob bringeth vs heere to the principall poynt of our whole life as in respecte of the weale that wee can wishe which is that God shoulde
purposely VVben trouble commeth vpon the hypocrite bicause that then we knowe and feele howe auaylable our prayers are and what frute they yeeld vs True it is that God sheweth his goodnesse towardes vs euery minute of an houre and although we perceyue it not by and by yet doth he preserue vs frō the miseries that hang ouer our heade and putteth his hande betwixt vs and them So then we cannot but be acquainted with Gods grace in the time of prosperitie knowe that we be mainteyned by the same but yet haue we not so certaine and euident experience of his fauour help in prosperitie as in aduersitie Forwhēsoeuer miserie pincheth vs and death threatneth vs we haue the wit to discerne that we were forlorne and fordone if God should not step before vs to reskue vs And in good sooth howe should we be troubled if wee had not that consideration Ye see then an euident demonstration that God hath had pitie vpon vs And so affliction is the thing wherein God sheweth himselfe cheefly to be our sauiour And heere ye see why it is sayd in the Psalme Thou shalt call vpon me in the day of thy trouble and I will heare thee and thou shalt glorifie me But is it therfore to be said that we must not seeke vnto God but when we be in necessitie and at the last caste No for we should be too retchlesse if wee should tarry till such constraint came Then behooueth it vs to call vpō God at all times as shall be shewed anone But yet doth our Lord prouoke vs by scourging vs in so doing he correcteth our slouthfulnesse quickeneth vs vp to come vnto him It is expresly sayd that that is the time wherein we muste call vpon him and that that is the very due and conuenient season according as it is sayd in the two and thirtith Psalme that the rightuous shal seeke God in due time that is to say whē their aduersitie presseth them Not that we haue not occasion to do so continually but bycause we haue more occasion then than at any other time And hereby we be warned that whensoeuer we be pinched to the vttermost so as we can abide no more wee muste not faynte but rather take courage to come vnto God knowing that he allureth vs not only by worde of mouth but also by his doings and that hee not onely reacheth vs his hand and willeth vs to take it but also dooth as it were drawe vs by force by reason of the great sluggishnesse that is in vs Lo what we haue to mark in this streine Now herewithall let vs vnderstand what is the frute of our faith It is that in all our aduersities wee be right happy and that all the curses which God sendeth vppon men for their sinnes are turned to our welfare by meanes of faith whē we pray vnto God and haue our recourse vnto him And why For in the mids of our troubles he sheweth himselfe our Sauiour and maketh vs too feele that hee is neere at hande with vs After that Iob hath sayde so he addeth that the vngodly will not delighte in the Almightie nor seeke alwaies vnto him VVhen he sayth that the wicked man will not seeke alwaies vnto God it is a confirmation of that which hath bene touched already that is to witte that we must not onely pray when we can none otherwise do but also that we muste do it ordinarily as in very deede we cannot passe one minute of an houre without Gods helpe And surely the fauoure that we looke for at his hande consisteth not onely in deliuering from death when wee be as good as at the pits brim but also in preseruing vs and in turning awaye euill from vs For we see that in this life we bee continually beseeged with a hundred deathes and the miseries wheretoo we be subiect are without number God therefore muste be fayne to garde vs and to be our wall and bulwarke according also as he sayeth by his Prophet Esay that hee is our fortresse and shielde and so is hee also named oftentimes in the Psalmes Yee see then how we ought to call vpon God not onely when hee toucheth vs and smiteth as it were with hard strokes vpon vs but euen when wee be at our ease and rest perceyue no daunger towarde euen then say I behoueth it vs neuerthelesse to consider to how many miseries our life is subiect that beeing perswaded that wee can not escape them excepte God preserue vs we may runne vnto him and say Alas Lorde keepe vs thou vnder thy protection and by thy prouidence make vs able too passe through so manye deathes which hem vs in rounde about And this muste bee done both euening morning Moreouer we know without going any further what temptations assayle vs dayly And therefore when we pray vnto God it must not only be that he shoulde preserue vs from the daungers wherin we are concerning this present life but the cheefe poynt is that he shoulde reach out his hande to deliuer vs from Satans temptations and not suffer vs too fall into euill according as there are deadly downefalles whereinto we may tumble euery minute of an houre if wee be not hild vp by his power So then lette vs marke what neede the faythfull haue too bee so defended and shielded by Gods hande For when Satan cannot ouercome vs on the one side hee vndermineth vs anewe both before and behind and hee assaulteth as well at one side as on the other and as well aboue as beneath He hath so many fyrie and burning dartes that hee woulde wounde vs to the death were it not that God dooth defende and preserue vs So then it is not ynough for vs to pray onely once a day or when the neede it selfe constrayneth vs but it standeth vs in hand to do it continually and to make an ordinarie exercise of it And thus ye see why it is sayde that the wicked prayeth not at all tymes vnto God. But there is yet one poynte more which we ought to marke well For Iobs intent is to do vs to wit that whereas the wicked man doth nowe and then make countenaunce to pray yet doeth he not continue in that minde he proceedeth not constantly and after one continuall rate And heere ye see wherein the prayers of the hypocrites differ from the prayers of Gods children For an hypocrite withoute examining of his owne hearte will welynough doo the same thing that Gods children do to outwarde sight hee will pray vnto God yea and he will acknowledge that he hath neede to do so But if the least temptation in the world light vpon him he fretteth with himselfe meddleth no more with calling vpon God but grunteth agaynst him and fometh vp such rage as he sheweth well that he nother depended vppon God before nor trusted in him nor soughte him with a rightmeening minde and that all was but counterfetnesse Thus ye see how the
ought to sticke vnto him To be short they that reioyce in the presence of God sticke not to creatures nor to any of all these corruptible things but do knowe that it behoueth them to impute all things to Gods fatherly goodnesse and to receyue the benefites whiche hee bestoweth vppon them as a confirmation of his loue and fauoure Thus yee see what it is to bee merrie or too reioyce in the presence of god Contrariwise howe fare the vnbeleeuers As I haue shewed alreadie they cannot so muche as laughe or bee merrie but they muste as it were separate themselues from God turne theyr backe vppon him yea and quite and cleane forget him But suche manner of mirth is cursed And so wee see nowe what Iobs meening is For he iudgeth of mens happinesse as he ought to do he resteth not vpon the things that are seene for it hath so falne out that the very heathē men could skill to say of this imaginatiue happinesse that it is like a fayre picture Looke me vpō an Antike of timber it is well guilded ouer and it glistereth maruelously but within it shal be eaten with mothes or other wormes euēso is it with al the braue lads of the world which laugh at God to sport thēselues withal For they may wel haue bothe credite and riches and pleasure and they may be thought to haue the happiest life of the worlde but in the meane while they be wormeaten within their wicked conscience playeth the hangman and ceasseth not to torment them so as they wote not where they bee And forasmuch as they cannot call vpon God they muste needes bee without hope of mercie and withoute certaintie too stay vpon and alwayes in feare bicause they knowe not howe long they shall abyde in that plight To bee shorte they must needes be as blockes and brute beastes But on the contrarie parte yee shall see the faithfull ones merry euen inaduersitie For when wee haue caste our eye vpon God and behilde his fatherly countenance towardes vs this onely saying will comfort vs wherein hee assureth vs that he will not lay more trouble vpon vs than we shall bee able to beare but will giue vs a good ende of all oure aduersities and that when wee shall haue indured them paciently wee shall feele that they haue profited vs too oure saluation bycause it was expedient and profitable for vs to bee chastized at the hande of our father too the ende hee might drawe vs away from the vanities of this world Nowe we see that which I glaunced at afore that is too witte that although the saythlesse haue all things that men are wont to wishe yet is it but vanitie and leazing and contrariwise that although the faithfull bee oppressed with manie aduersities yet they ceasse not to bee right happie bicause they call vppon God and are able to reioyce in him forsomuche as they knowe themselues to bee in his fauoure and that hee chastizeth them after such a sort as he turneth all things to their welfare And heerewithall let vs beare in minde in what manner men ought to be merrie as hath bin sayde afore True it is that our Lorde giueth vs cause and occasion of mirth in that we haue breade to eate and wine to drinke and other benefites necessarie for this life For there are diuers sortes of the liberalitie that God bestoweth vpon vs as when hee gyueth a man issue when hee sendeth him goods and when he maketh him to prosper in such other like things beholde it is alwayes a matter to be gladde of But after what sort muste wee bee glad Euen as in the presence of our God as I haue alledged afore VVoulde we then bee merrie in suche wise as God shoulde blisse our mirth and like well of it and that it might be as it were in his sight Lette vs haue an eye vnto God and acknowledge ourselues to bee beholding to him for all our goods and honoure him for them Furthermore lette vs haue suche a longing after him as wee may learne not to beate oure braynes about these present things nor to set our heartes vpon them but to assure ourselues that this worlde passeth away and that wee ourselues muste passe away too yea and that ryght swiftly and therefore not to tye ourselues to them but too go still forwarde vnto God as too the very ende of our race Now Iob addeth immediatly That he will teach them what is in the bande of God and what is with the Almightie Yea and he addeth that his freendes were verie vnwittie sith that they had seene all those things and yet neuerthelesse did speake so aukly according as we haue seene before But Iob hath alreadye put a sufficient difference betwyxte Gods children and the vnbeleeuers shewing that wee oughte not to deeme any mans life vnhappy for the outwarde shew that appeereth for a day or twayne or for a little time but that we muste enter innermore and search what is in the harte yea and we must come to the hope that is in them at their death and looke whither while they may lyue heere they bee ioyned vnto God and call vpon him and flee to him for refuge and yeelde themselues wholly to him and reioyce in his goodnesse and whither that at their death they be able too commit themselues too his keeping and to betake their soules to him beleeuing that they be safe whē they bee in his hande For these are they that are happie Contrariwise such as are esteemed to be honorable suche as are in authoritie suche as lyue in delight and pleasure suche are alwayes vnhappie bycause they separate themselues from God who is the welspring of all welfare and when they come to death they truste not in him but are as it were haled awaye by force whereas they ought to put themselues quietlye into his handes Iob then hathe sufficiently distinguished all these things already but yet his intent is to confirme his matter better And therefore he vseth this preface that he will shew what is in the hāde of God and what is with the Almightie and hee continueth still the same matter whiche hee dealt with before which is that if we intende to iudge rightly we must not rest here below but we must passe beyond the world by fayth and looke vpon Gods iudgementes after another fashion For beholde the thing wherein Iobs counterparties were deceyued is that they iudged after the presente state and would needes reste vpon these inferiour things Iob therefore sheweth that it behooueth vs to go to the hande of God yea and to marke that his iudgements are secrete as if he shoulde say suche as rest onely vpon this worlde and cast no further but howe things are disposed presently shall alwaies haue an vntoward misordered iudgement And why For our Lord calleth vs to him and telleth vs that althoughe hee execute his iudgementes in part and disclose them to vs after suche a sort as
crie oute I am builded vpon bloud and another I of murther Therefore let the faythfull aduise them selues well when they builde that it bee not vppon goodes wrongfully gotten if they mynde too haue ioy of their dwelling And therewithall how so euer the worlde goe let them not rest there to make their nest of it but let them be readie to remoue when so euer it shall please god Nowe furthermore it is sayde That the wicked man shall die and not bee buried honourably and that hee shall open his eyes and see nothing This serueth too conclude the matter that hath bene treated of for Iob meeneth that it maye well come to passe and so it doeth indeede that the wicked shall stumble yea euen after hee hath bene aduaunced For the thing whereat he looketh is that our Lorde exalteth the wicked and afterwarde letteth them fall yea euen a deadly fall For as touching their death they are not buried honorably and agayne when they looke about them they finde no succoure but are disappoynted of their longing Heere we haue a faire looking glasse of Gods iudgementes howebeit that we play not those which held argument against Iob that is too wit that wee goe not about too inforce God too set things in their perfecte state For that shall not bee done till the last day Yet in the meane season it behoueth vs to bee warned to looke vpon Gods hande as ofte as our Lord ouerthroweth the wicked and beateth them down VVee must not in this poynte seeke any chaunce as the children of this world do whiche imagin a wheele of Fortune where as menne are hoysed vp alofte and afterwarde let fall agayne For the chaunges and returnings which we see in the world are not things that happen by aduenture but it behoueth vp too father them vppon the hand of god As howe Sometimes hee punisheth them that haue abused his grace and sometimes hee beareth with them so as it is not perceyued that hee myndeth too punishe them but yet they shall haue so much the more terrible account to make as I haue touched alreadie Notwithstanding if wee see the wicked fall it behoueth vs to knowe that God did not aduaunce them without cause but that the same was to the ende that their fall shoulde be the greeuouser euen to breake their necke Then after they had beene hoysed vp aloft God must make them to fall after that fashion Furthermore it is not for nought that their buriall is spoken of heere For although it bee neyther heere nor there in respecte of our saluation yet are there two things to be considered The one is that the wicked doe at their death defye God and nature and thinke too prolong their greatenesse and pompousnesse still in spyte of nature when oure Lorde conueyeth them into rottennesse Yea euen then do I say the wordly and fleshely men make muche more brauerie than in all their life afore For their sumptuouse buriall is too saue their memoriall from perishing that men might speake of it for euer So then we see that the foolish curiositie which the worldlings and vnbeleeuers vse in beeing buried with great pompe is to continue their pride in despite of god But God laugheth such presumption to scorne For hee disappoynteth their expectation in so much that whereas they purposed to be buried honorably diuers times he hath giuen them a cleane contrarie buriall Marke that for one point But yet it is also to be considered that buriall was brought in by god It is no inuention of man without good grounde but it is Gods ordinance to the end it should be a witnesse vnto vs of the resurrection euerlasting life VVhen men be buried they are layde vp in the earth as in a store house vntill they maye bee raysed vp agayne at the last day and so our buriall is vnto vs as a looking glasse of the resurrection Therefore when the wicked are disappoynted of buriall it is as much as if oure Lorde vttered his cursse vpon them after a visible manner yea euen as well in deathe as in life according as it is sayde heere And yet notwithstanding lette vs marke that if the wicked bee buried honourably wee muste not bee troubled at it nor thinke that God hathe forgotten hym selfe or that hee executeth not his iudgementes in conuenient time for wee see what the Scripture sayeth of the riche man namely that he was buried And what sayeth it of Lazarus There is no mention made of his buriall in so much that it is not known whether he were eaten with dogges or whether he were cast abroade into the feeldes The Scripture speaketh not of it it speaketh but of the buriall of the riche man Contrariwise if Gods children happen sometimes to lye vnburied is it to be concluded therfore that they are accursed No like as when the wicked are buryed it is not too bee sayd that they are blessed in their death But it is to shewe vs that God executeth not his temporall punishmentes after one egall rate in this worlde but reserueth the chiefe to himselfe till the latter day As much is to be sayd when wee see good men burned and put to open shame and Gods children perishe with the wicked yea as touching the bodie so as they bee caried to the gallowes For although they bee the martyrs of Iesus christ and that that slaunder bee more honour to them before God than all the preserments in the world yet not withstanding God gyueth them not burīall And howe commeth that too passe Howe falleth out the threatnings against the wicked that is spoken of here It behoueth vs to come backe to that which I haue sayde namely that they be suche iudgementes as are hidden and incomprehensible as yet and that it behoueth vs to tarie till our Lorde bring vs to that daye wherein all things shall bee discouered In the meane season let vs knowe that the heauen shall serue for a tumbe too suche as are so martyred I meane too the innocents that are put to reproche by the wicked and the persecuters And that if they had the honorablest buriall in the worlde it were nothing in comparison of the benefite and priuiledge that God giueth them For can a man finde a more honourable tumbe than the heauen But oure Lorde maketh that to serue for a tumbe for his children when he bereaueth them of common and ordinarie buriall And so if it please God to haue vs buried let vs know that the same is as a record of his goodnesse And if hee bereeue the wicked of their buriall let vs also behold his vengeance both in their life and in their death Yet notwithstanding let vs learne to refraine our selues and to haue our eyes as it were closed vp in respect of his secrete iudgemenres vntill we become vnto the last day where hee will shewe vs the things perfectly which are now out of order Nowe let vs fall downe before the face of oure
Psalme sayeth that he fell asleepe since the time that God had settled him in the kingdome and made him to prosper and giuen him the vpper hand of all his enemies and that therevpon he made his reckening neuer to remoue from that state But sayeth hee Lorde thou hast well taught me by experience that the only fauor of thy good will aduaunced me after that maner For as soone as I felt thy hand behold I was in such plight that I was vtterly at my wits end Dauid then sheweth that euen the children of God althoughe they bee not puffed vp with pride that is in the vnbeleuers do so◠themselues in their good fortune as they terme it and are notwithstanding not able to stay frō promising thēselues more than is needefull For they imagine that their good dayes shall last for euer and that their prosperitie shall neuer fayle Sith we are inclined to suche vice insomuche that euen Dauid was not altogither clere of it what haue we else to do but to take heede to ourselues And in what sort Dauid in marking this vice doth also shew the remedie of it whē he sayth Lord the surenesse and safetie both of me and of my kingdome are grounded vpon thine only goodnesse If we acknowledge that all our welfare dependeth vppon Gods good pleasure wee shall conclude that there is no certaintie nor settlednesse in our selues So then let vs call vpon God and wayte at his hande for whatsoeuer it shall please him to send vs And although wee hope that hee will continue his goodnesse towardes vs yet notwithstanding let vs not ceasse too prepare oure selues whensoeuer it shall please him to meeken vs and to exercise our pacience by aduersitie but let vs alwayes bee in a readinesse for it and not thinke it straunge when it commeth Furthermore letvs marke well howe Dauid sayth that he was troubled And why For it is all one as if he should come vpon a man that is fast asleepe VVill not we then be in like trouble when the hand of God striketh vs Let vs dispose our selues to it aforehand and lette vs preuent all the changes that are to be seene with the eye and which God sheweth vs too the ende that euery of vs should keepe good watch Thus ye see why I say that the doctrine whiche is conteyned heere is very necessary for vs which is that we must not thinke to dye in our nest after the manner of the similitude which Iob vseth heere but must be as birds vppon a bough too remoue at Gods pleasure that when we are inriched wee may be impouerished if he list that when we haue bin in great honour estimation we may come to such reproch and shame as in maneral the whole world may mocke vs if it be his pleasure ▪ and that wee may take all in good woorth and as I sayd be in a readinesse before hand to the end we bee not troubled when our Lord shall visite vs in that maner And we haue speciall neede to be warned heereof bycause the state of Christians is to be chaungeable For S. Paule sayth that both himselfe and his fellowes were without rest He vseth that word not that we ought not to be constant For it behoueth vs to determine with ourselues neuer too swarue But as touching the outward and visible state too the worldward we must be faine to be fleeting and without any rest So then seeing that God hath called vs thervnto Let euery one of vs take heed that he make not hys reckening without his host ne beare himself in hand that he shall continue alwayes in one state And why For hee warranteth himselfe that which he cannot performe Behold heere two things which we haue to marke The one is that what prosperitie soeuer we haue the same is no certayne and abiding state And why For so is the good pleasure of God lyke as if a Prince should gyue a man the possession of some Lordship not in feesimple but to holde of him as Tenant at will. He hath it but from day too day and the Prince may reuoke hys graunt when it pleaseth hym In like cace is it with all the thinges that God giueth vs in thys worlde For the condition of them is not that we should inioy them both in life and deathe but onely when it pleaseth hym according also as hee knoweth what is expedient for vs Lo here the first point The seconde poynt is that we must consider it to be the good will of our God to remoue vs from time to tyme so long as we be in this world And why For if he should suffer vs to settle long surely we would as it were gather rust and drawe muche superfluous baggage to vs God therefore remoueth vs that is too saye hee chaungeth our state ▪ hee afflicteth vs hee maketh vs poore and after he hath lifted vs vp hee casteth vs downe and all is too the ende we shoulde not bee snarled in the goods of thys world nor become so foolish as not to keepe on our way continually to the heauenly life Thus ye see what we haue to beare away in this texte Furthermore let euery of vs inure himselfe too consider the turnings that wee see in this world For our Lorde sheweth vs them to the intent wee shoulde fare the better by them And specially if wee see any thyng that was neuer mistrusted nor looked for afore as if some man were aduaunced to great credit and nothing went against him but he had both wind and weather at will as they say so as hee shall haue gathered great riches and gotten great freends haue alied hymselfe well and gotten infinit stayes if wee see such a one fall bycause God layeth his hand vpon him to beate hym downe ▪ let vs be think ourselues that it behoueth vs then to wake and that God declareth vnto vs that ther is nothing certaine in this world to the ende we should come hide our selues vnder his wings and also dispose our selues to aduersitie whensoeuer it shal please him to send it And if we happen to fall let vs not be too much astonied and dismayde bycause we haue minded it a long time before hande ▪ Verely sometimes God maketh alterations not onely vpon men ▪ but also vpon Cities Countries ▪ and kingdoms VVhen any of these great Courtiers that were had in such reputation as mē thought them to be aduanced aboue the Clowdes are seene to come to decay that is a chaunge ryght great and woonderfull But if you see a Citie a Shire yea or a Reahn ouerthrown as I sayd afore where a man would haue thought there had bin so muche help as it had beene vnpossible too haue come vnto it I say if we see all this ouerthrowne let vs vnderstand that our Lord setteth that looking glasse before our eyes to the end that euery of vs shoulde thinke the better vppon his owne frailtie and not fall asleepe
Therefore when we foresee such daungers and it seemeth vnto vs that when we bee escaped from one death there commeth a second and a thirde and to be short we are assayled on all sides that is a thing that stryketh our hart dead and that is it which Iob meeneth by saying that feare had caught holde of him within And this text ought to bee well marked of vs For the chiefe benefit which wee haue and which men do also naturally desire is to be in safetie and God also when hee speaketh of his blissings doeth aboue all things promise vs rest and that when we be in his custodie we shall sleepe at our ease without feare of beeing waked so as we shall not feare to sleepe euen vnder a tree or by a highe wayes side and although wee had neither doore nor barre nor lock nor key to our chamber yet we shall be safe vnder his protection Neuerthelesse wee see how Iob sayeth that he was possessed with feare It seemeth then that hee had no more trust in God and consequently that he was bereft of the souerain benefit that we desire and which God hath promised too all his children And verely the faythfull shal always haue finally such rest in thēselues as they may be cheerfull in their aduersities and that is bycause they rest vpon Gods goodnesse and know well that he will neuer forget thē Ye see then a rest which can neuer fail al the faithful so long as they trust in God and that did Iob well feele in part But herewithall let vs mark that now and then God will cast his seruants in such trouble I meane for a little while as they shall not know where they be And this ioy of the holy Ghost is as it were ouerwhelmed and choked in them so as they cannot resort vnto God nor warrant themselues that he watcheth ouer them nor be sure to say no no Howsoeuer the world goeth yet will my God preserue me indeed I perceyue not that he is minded to succour me but yet will I tary his leysure paciently The faithfull then may at times be scarce fully out of doubt and they shall be tossed with so great waues and stormes as they shall not know where to becom but shall be caried with such violence and tossed and turmoyled after such a fashion as their rest shall bee turned into trouble and what is to be done then It behoueth vs to vnderstande that first of all to be peaceable yea euen in the middest of all our aduersities ▪ it standeth vs in hande to flee to our God to be out of doubt that his promising too bee alwayes with vs is not vaine Therefore let vs mind Gods promises that we may be armed with them on all sides so as we may bee quiet in the middest of our aduersities For there is none other safetie for vs but the hope of succour at Gods hand So long as we haue that we cannot but fal vpon our feet as the prouerbe sayth But assone as we bee turned away from God and cannot beleue that he will helpe vs and hath a fatherly care of our welfare wee are vtterly dismayed and so amazed as we knowe no meanes in the world to quiet our selues And therefore let vs learne to settle our selues in Gods promises if we wil not be ouerwhelmed with trembling and fearefulnesse in the middes of our aduersityes Furthermore if now and then we be so fore oppressed as we knowe not where to become yet let vs not ceasse to resort to our God hoping that hee will chace away oure darknesse and not suffer vs to continue alwayes in suche distresse as there should be no remedie nor asswagement of our sorrowes Now sith wee see that the like happened vnto Iob and also vnto Dauid who are two myriours of pacience fayth and hope let vs not bee too much discomforted when it seemeth too the infirmitie of our fleshe that we be vtterly ouerwhelmed with aduersitie and seazed with such feare as we be vtterly forlorne For surely God will worke continually in his faythfull ones and although his woorke appeare not to the eye yet shall they feele it And truly although the faythfull bee in such anguish and feare as there seemeth to bee no more hope for them in the goodnesse of God yet shal they not quayle but be succored by him notwithstanding that they be not able to perceyue his succour by their natural reason Thus ye see how wee ought to proceede in our heauinesse and howe wee ought to practise this doctrine to profite oure selues by it And when as Iob addeth that God had cast him to the ground and that he was become like dust and ashes for he had erst sayde that his garments were chaunged and cleaued as it were to his skin Thereby he sheweth that he was vtterly ouerthrowne and that there was not one sparke of hope of lyfe left in him insomuch that it might haue bin sayde beholde a man vtterly consumed in whom there reigneth nothing but death For by these wordes carth dust and ashes he not onely meeneth that his strength fayled him but also that hee was become as a dead coarse yea euen as good as halfe rotten Iob then sheweth right wel that there was no more token of life in this extreeme affliction which he indured but rather that hee was condemned yea euen of all men wherein it is shewed vs that our trust muste not bee tyed too the things that are seene but that wee muste trust in God yea euen in the middest of death And that when wee seeme to bee past recouerie yet notwithstanding wee must take holde of the life that God hathe promised vs and continually imbrace it And herewithall let vs marke also that Gods power is not subiect too any humaine or worldely meanes but that hee worketh after such a fashion as is incomprehensible and secrete vntoo vs Lo here the two things which wee haue too marke in this text which goe ioyntly one with another For why haue wee sayde that fayth muste not bee inclosed in the things that wee see but bycause it is grounded vpon the power of God But this power is infinite and may not bee compassed or ruled by worldly meanes or by ought that can be seene For God is able to worke after such maner as is vnknowne to vs Seeing it is so it behoueth our fayth also too be inlarged lykewise And so for the better vnderstanding of this doctrine let vs begin at the seconde poynt which I haue touched which is that Gods power whereby he intendeth to work for our welfare is not boūded within these lower things and therfore that wee must not say that God will do thus or thus bycause the order of nature is so or bycause wee see some likelihood of it or bycause there is such a meane or helpe to compasse it For that were to doo him great wrong inasmuch as the things that are in him are infinite
Therfore we must not inclose Gods mightie power within our imagination vnderstanding Like as Gods goodnesse is endlesse and a bottomlesse pit so also are his wisdome and rightuousnesse and the same is to be said of his power Now if we would comprehende this mightinesse and power I pray you are wee able too inclose it in our brayne It is impossible So then let vs marke well that when God intendeth to saue vs he doeth it not after the common fashion but worketh by miracle towards vs insomuch that he will rayse vs euen from death And that is the cause why he chalengeth the office of sending men to the graue and of talling them backe againe Also it is sayd in the Psalme that the issues or outgoings of death are in the hand of our god VVhen it is sayde of our God it is to the ende that the faythfull shoulde taste the neerenesse of God and that hee shoulde make them feele the thing by experience which is conteyned heere namely that he hath the issues of death in his hande And what are those issues It is that when death shall haue reigned ouer vs and we seeme to be vtterly ouerwhelmed so as there is no more hope of life our Lord can well quicken vs yea euen after a wonderfull fashion vnknowne vntoo vs and which men cannot perceiue vntill it be shewed by effect And this is the cause also why Ezechiell had this vision giuen him that when God vttered his worde the bones that were drye before and wherein there was no substaunce came togither and the sinewes did knitte againe and breath and liuelinesse came into them and so they became liuing men Thus ye see howe we ought to bee grounded vpon the inestimable power of our God that is to wit that when it commeth too the trusting in him we must not fall to reasoning â–ª Hath God any meanes to do it Are the things likely or haue wee any thing in vs to further him No no but God knoweth howe too deale and therefore let vs wayte at his hande But now as I sayde it behoueth our sayth too bee inlarged vpon the mightie power of God and seeing that Gods mightie power is not to be measured nor to be inclosed and made subiect to worldly and naturall meanes our beleefe also must stretch out both hie and lowe and become infinite Verely it will neuer be so perfect as it ought to be we shal but only haue some little pece of it But yet must we labor forward and although our beleefe be weake and that we haue receyued it by measure yet must we alwayes tend to that marke VVhat marke Euen too rest our selues on God and to wayte for helpe at his hande And how shall we wayte for it must we rest vpon these earthly things No no but euery one of vs must stirre vp himselfe and consider well Lord thou art Almightte Therefore thou wilt saue vs by thy mightie power which is vnknowne to vs as yet Lo what is shewed vs in this streyne So then seeing that God hath giuen vs such a proofe of his mightie power in the person of Iob let the same confirme vs so much the more In the ende after that Iob hath spoken of the wrongs and reproches that were done vntoo him and complained of the feare wherewith he was seazed he directeth himselfe vnto God and sayeth that althoughe be turned himselfe vnto God to call vpon him be was not heard yea and that when he â—â—ld on and wayted Gods leysure God pitied him not ne made any countenance to regard him but which worse is turned toward him as a cruell person Surely this is the greeuousest temptation that myghte bee For if any aduersitie happen vntoo vs wee knowe that Gods setting of vs in this worlde is with condition that wee should be tempted diuers wayes and martyred with many miseries too the intent to shewe vs that this transitorie lyfe is nothing woorth and againe if wee haue some sorrowe our frayltie beareth it and if wee bee not stoute ynough to comfort our selues we impute it still to the feblenesse of our nature But when we flee vnto God and yet feele no ease at his hand but rather that he dissembleth so as the tyme seemeth to bee lost in praying vnto him then are we at an vtter extremitie VVhy so For it is a soueraine remedie whiche God giueth vs when hee sayeth come vnto mee when you are at an afterdeale yea and as good as deade and you shall perceyue that I haue power to quicken you I recouer those that are quayled I rayse vp them that are dead and I fetch them out of their graues which were suncken in it yea euen so deepe as it might seeme that they should neuer come out again God therfore is liberall ynough to promise vs that he wil neuer refuze our prayers but come we to seke him he shrinketh away and seemeth to be deaf This is a temptation that is able to ouerwhelme vs vtterly Therfore let vs mark well this text how Iob ment to declare that he was come euen vnto hel and that he was not chastized after the common fashion but that God to outward appearance had so forsaken him as he might coÌ„clude I haue hitherto bin deceyued in seruing God and I haue beguiled my self in hoping that he would helpe me and be my sauiour and why For in deed he sayth that his seruants shall be afflicted howbeit he calleth them to him saying cal vpon me in the day of thy trouble and I will heare thee thou shalt glorifie me for the same Then ought we to hope for life eueÌ„ in death through his power For behold God openeth vs the gate when he sayth that he is nere all those that call vpon him in truth But now saith Iob if I seeke thee I sâ—nd thee not â–ª if I call vpon thee thou answerest me not I knock and the gate is still kept shut VVhy sayth he so For a man might first demaund whether God hath not performed the sayd promise wich he made to al the faithfull of being nere to all those which call vpon him For although those textes were not yet written yet did not God cease to haue pitie vpon his continually Howbeit in causing them to be written afterward he had declared what a one he is and what a one he hath always shewed himself to be Then if Iob had lost his labor in praying vnto God these promises should haue bin false that God wil be nere vnto all those that call vpon him in truth and that he will heare all those that cal vpoÌ„ him and graunt whatsoeuer is asked him in the name of our Lord Iesus Christ yea and that he will be readie to succor vs before we open our mouth But let vs mark wel that although Iob did not as theÌ„ perceyue that god would succor him yet notwithstanding he knew it in the end God also made him to feele it
alledge no such thing and therefore thou mayst wel seeke to thy good God and returne vnto him seeing he sheweth himselfe so kindharted and pitiful towards thee he wil stil be thy father and preseruer Ye see thē how this comparison ought to serue our turne and that it behoueth vs to master our affections when we fele to much hartburning repining in our selues that we be tempted to stomaking rebelling against god It behoueth vs I say to thinke vpon the things that are set downe here And Iob alledgeth again vnto God that he is a poore fraile man and neere vnto death and that therefore it is a maruell why God should persecute him so roughly I know sayth he that thou wilt sende mee to the graue too the house that belongeth vnto all that liue Seeing that the state of all men is such as thou hast set them heere too make them passe away as it were in a moment why shouldst thou trie thy self and vtter thy force vpon them and against them Lo what Iobs meening is we haue heard the like sentences heretofore and it is not without cause that they be repeated here For vndoubtedly God will haue vs to pray vnto him and setteth the infirmitie of our fraile state before him to moue him to take vs to mercy and to ease vs as when it is sayde in the Psalme that the Lorde knoweth how we be but dust that when we haue passed through this world we must be faine to come to rottennesse And seing we know that God spareth vs and pitieth our miseries ought not that promise to moue vs to pray vnto him after that sort And again in another text it is said that god forgiueth mens sinnes bycause he seeth they are but a shadow that passeth and vanisheth away Therefore when we pray God too deliuer vs from our miseries let vs learne how we ought to alledge that wee our selues are nothing and that although we haue life yet wee die in the turning of a hand insomuch that euen in our cheef floure and florishing time we be likened vnto grasse which is greene to day and cut downe tomorow so as it with ereth and dryeth without moisture or substance The alledging of these things vnto God will make him pitiful towards vs to deliuer vs from our miseries Not that he hath need to be put in mind for he knoweth our infirmities better than we our selues and therfore needeth not to be aduertised of it But like as our praying to him is for our owne selues so lykewise all the requests and reasons which we alledge in our prayers are to our owne vse and profit Then if a man alledge vnto God that he is a poore fraile creature he beholdeth himself in himself teacheth himself lowlinesse If we think not vpon our state we shall alwayes be puffed vp with pride or else we shal not be disposed as we ought to be to obteine mercie But if our Lord bring vs once too that point that we be ouerthrowne in our selues then shal we be the better disposed to seke his ayde yea that with greater earnestnesse and desire And forthermore our Lord also receiueth and accepteth the seruice which he demaūdeth aboue all thing that is to wit the seruice of a broken and lowly hart as it is sayde in the Psalme Ye see thē that the alledging of our frailtie vnto God and that we be but dust and rottennesse yea and that we bee nought worse than nought must be to induce him to take vs to mercie but let vs mark also that there must be no repining mingled with it nor any such complaints as wee may haue any grudging or hartburning as surely Iob had not so good stay of himself here as he ought to haue had For to what purpose sayth he I know I must go to the graue euen too the house of all liuing creatures no doubt but he sheweth here excesse of the passion wherewith hee was tempted not that he was ouercome of it but yet he felt such rebelling in himselfe as he yelded not so peaceably to gods wil as he ought to haue done as if he should say Thou tryest mee here thou persecutest me and who am I must thou needes shewe thy selfe so sharpe and rygorous agaynst a poore creature that is nothing Then behoueth it vs too beware of such impaciencie as this And heerein wee see what the corruption of our nature is For euen the best things in vs are alwayes mingled with some faultinesse except God preserue vs by miracle I sayd heretofore that it is a good and holye thing that men whiche are smitten by Gods hand should for the obteining of mercy alledge their owne feeblenesse and shewe that their life is nothing and that they haue not anye strength in them and that death threatneth them euery minute of an houre This I say is a good and holye thing and it serueth too humble vs to the ende wee may offer vntoo God the sacrifice that pleaseth him so well But yet notwithstanding we turne this thing to euill according as wee see in this present example If a man say vntoo God Lorde who am I Thou knowest I am but a shadowe that passeth and vanisheth away and all my strength is but a smoke if a man I say speake so and therewithall frette and repyne bycause hee thinketh it straunge that God shoulde chastice him No doubt but the same is a wicked and cursed passing and yet as I haue tolde you this complaint is good and profitable And so it is in deede but men can not withhold themselues from mingling some excesse alwayes with it and from peruerting the thing that is good And so there is such an vngraciousnesse in our nature as wee corrupt the good and turne it into euill So much the more then behoueth it vs too stande alwayes vppon oure garde and to mistrust our selues seeing we be so wauering that wee cannot follow right foorth the things that God commaundeth vs Yet notwithstanding we must not therfore discōfort our selues for our lord will take vs in good worth so we cōdemne the excesse in our selues Truly we must not vse here any flatteries nor make our selues beleue that vice is not vice But we must cōdemne it whē we haue so don no doubt but our lord receiueth vs Here withall it behoueth vs to returne to Iobs intēt I go to my graue sayth he and I know that none shal stretch his hand thither or that God shal not stretch his hand thither But the natural sense is this when neuer so many men haue bewayled me yet shall none of them stretche his hande thither to succour me when death hath once caught mee there is no more remedie all mans helpe booteth not VVee see then that Iobs intent is to say seeing that death taryeth for vs and is allotted to vs and when we bee deade we are clean dispatched and no man can succour vs at leastwise
to the heart And what shall become of vs if we proceed to lying in wayte and to watching to deceyue other mens wiues So much the more then behoueth it vs to bee vigilant in watching ouer oure lusts and for as much as they be stubborne let euerie of vs bethinke him selfe and holde him selfe in awe vnder the feare of god Also let vs haue an eye to the horrible threatning which God maketh against whoredome and be zealous to correct it when wee see it raigne among vs For if we beare with it and nourish it by our negligence we shall be hild for bawdes and ruffians before god It is not for any man to excuse him selfe for hee that is purblind or beetleblind in that behalfe and suffereth whoredome to be committed can not cleare him selfe but that he is a bawde before God as I haue saide alreadie and as much as in vs lyeth wee doe but heape vp the fyrewoode of Gods wrath Seeing that the house of a whoremaster must be consumed and that there is a fire to deuoure all If wee indeuer not on oure behalfe to quenche it and to stoppe whoredomes from hauing their full scope among vs that they may not bee commonly suffered The fyre must needs spread through the whole town and through the whole Countrey and wee muste needes feele Gods curse vnderminding vs till we bee vtterly consumed And for as much as here is expresse mention made of Iudges let all suche as haue charge and office of punishing sinne looke wel to themselues For they shal be double bawdes and double ruffians before God if they suffer whoredome to slip before their eyes and they themselues couer it and make no reckening of it but rather are contented that it shoulde continually haue more scope Thus yee see what wee haue to marke in this texte Furthermore let vs beware that wee bee not onely restreyned by some forced feare for committing the outward acte of whoredome But for so much as God is so gracious vnto vs as too choose vs too bee the temples of his holie spirite and hath drawne vs to him selfe let vs pray him to graunt vs the grace to serue him in all purenesse not only of bodie but also of mynde And for as much as we be graffed into the bodie of our Lord Iesus Christ that he hath knit vs into himself as his meÌ„bers let vs beware that we do him not the dishonor to defile our selues with such filthinesse Ye see then after what sort the faythfull ought to induce them selues to chastitie not through a forced feare but by knowing the grace and honour that God hath done vnto them in that it hath pleased him to come vnto them after that sort Therfore let them desire nothing so much as to come vnto him by the meanes of our Lord Iesus Christe Thus much concerning the protestation that Iob maketh here of whoredome And now let vs come to the second protestation which he addeth which is that he was so far off from taking away of other mens goodes that he vsed not any pryde or crueltie eueÌ„ towards those that were his vnderlings Menseruants and maid seruants in those days were not as they be now adays meÌ„ had theÌ„ not for wages so as they were bound to do no more than couenant but they were bondslaues euen to liue and die with them and men possessed them as their Asses and Oxen. And this is well worthy to be noted for although by mans lawe the maister had power of life and death ouer his bondslaue yet notwithstanding we see how Iob delt in that cace that is to say he restreined bridled himself bicause he knew that according to Gods law those that haue such superioritie must not abuse it nor play the tyrants to tread reasonable creatures vnder their feete Therefore we ought to marke well what the state and condition of seruants was in that time For it will make vs knowe the better howe great Iobs gentlenesse and vpright dealing was in not taking libertie to do that which the world gaue him leaue to do For he saw it was not lawfull for him to doe it before god Now let vs marke the words that he vseth here â—fâ— saith he haue refused the iudgement of my seruant or of my maid when they striued against me For the word striue which he vseth here signifieth to quarell or debate and to be at some variaÌ„ce or pleading Here Iob meneth that although hee might haue stopped the mouthes of his men and his maides and haue loden them with stripes when he had listed so as none of them shuld haue durst to quetch against him yet notwithstanding he had giuen theÌ„ leaue to plead their good cace so that although he were neuer so angrie yet if his seruantes had any reasonable excuse they might freely debate the matter with him and shewe theirright so as hee did not oppresse them by force VVee see then that there was no pride nor crueltie in him And he sheweth therewithall howe hee was able to master his affections in such wise as he could be gentle in bearing with his inferiours For sayth he he that made them made me also wee were fashioned all of one This may be taken that we were fashioned all in one wombe that is to say wee come all of Adam and are all of one nature Howbeit it must yet extende further Iob then considered two things when hee bare so gently with his seruantes The firste is that wee haue one common creator and are all come of one God and also that wee are of one nature in so muche as it is to bee concluded that all men thoughe they bee of neuer so base degree and despyzed in the worlde are neuerthelesse our brothers For he that disdayneth to acknowledge any man for his brother must make him selfe an Oxe or a Lion or a beare or some other wilde beast and disclaim the Image of God which is imprinted in vs all Lo heere the two reasons that Iob alledgeth and thervpon he concludeth what shall do when God commeth to visit me should he not lyft vp him selfe against mee Might I be able to stande before his face If he should call all my life to accâ—â—nt how coulde I aunswere if I haue beene churlishe too my seruauntes Lo heere a texte which importeth a verie great and profitable doctrine if so bee that wee can vse it well For if wee ought too bee so gentle towardes oure inferiors that when it lyeth in our hand to oppresse them we must of oure owne accorde bee a lawe measure and rule to our selues howe gentle ought we to be towardes our equalles For it seemeth that if any man be subiect vnto me I may vse suche authoritie ouer him as hee shall not speake but I may do what I list to him according as wee see how men beare them selues in hand that they may do much more than they may and if God giue them an inch of authoritie
our enterprises which is the pryde that is in vs VVhat is the cause then that men do leape after that sort and fling thēselues in the aire and make such kicking and wincing Euē their foolishe ouerweening which blindeth them For if men knewe themselues they would be tame ynough But they take them selues to be maruellouse wights They knowe not that they are borne and created to obey god Then vntill such time as pryde be abated in vs surely we wil be ouerbold to run astray therfore if God intend to withdraw vs from our enterprises it behoueth him first of all to cure this disease of pryde which reigneth too much in vs And here is expresse mentiō made of hiding our pride not that it is ynough to bury it to the end it may not shew it self but Eliu vseth here the same similitude which we oftentimes vse towards men to make them ashamed as if a man shuld say go hide thy self like a villeine to one that made great countenances in a brauerie and should deface him with such reproches as he durst no more shewe himselfe but should be fame as it were to bury himself in his house Lo after what sort his pride is as it were hampered And after the same sort doth God worke towards vs For whereas we would faine play the wise men our folly bewrayeth it self and God suffereth not our pryde to be always concealed but it bewrayeth itself VVel then when this is perceiued what doth God hee afflicteth vs to the intent to meken vs howbeit he doth it to our shame that is to say he buffeteth vs and therewithal worketh vs such reproche as wee perceiue our owne dishonestie and are faine to goe hide our selues like leude lozels that went about to exalt themselues beyond measure and reason Ye see then what Eliu ment Therfore God couereth not the pryde of men but sheweth that hee beareth it downe and thrusteth it vnderfote yea euen in such wise that men are ashamed of it wheras they had erst bene to bold thinking themselues able to worke wonders So then let vs marke now that God sheweth vs a singular fauor when he speaketh to vs seeing that we should be but as wretched brute beasts if we were not taught by him Agayne hee sendeth vs hartbitings to nip vs to the quicke If they doe vs no good and we be afterward afflicted by his hand let vs assure our selues that that is bicause wee bee too hard and stubborne and therefore must bee tamed as wild beastes Yet notwithstāding let vs consider that they are al of thē Gods seales wherby he heleth and ratifieth the warnings which he had giuen vs by his word And therefore let vs make much of them and receiue them paciently seing that by that means he procureth our welfare and saluatiō And so let vs desire nothing all our life long but to shewe our selues true children towardes him and to giue ouer oure selues wholly to his obedience and seruice Nowe let vs fall downe before the face of our good God with acknowledging of oure faultes praying him to make vs feele them better than we haue done And for as much as hee hath chosen vs to be of his housholde let vs desire in any wise to be guided by his hande in all simplicitie and reuerēce and that for asmuch as he hath kindled the light of his worde amongs vs we may be gouerned by it vnto the end and our mynds maynteined in such purenesse as they ought to be so as we may from day too day growe and increase in the knowledge of his worde vntill we come to behold his glorie fully and perfectly and bee transfigured into the same and that althoughe it behoue vs as now to passe through many battels and to fele vnto what wretchednesse we be subiecte in this world yet notwithstanding we may be vphild alwayes by his power to get the vpper hand of al temptations to the intent that his goodnesse may strengthen vs more and more to walk in his obedience That it may please him to graunte this grace c. The Cxxv. Sermon which is the fourth vpon the .xxxiij. Chapter This Sermon is yet still vpon the .xvj. and .xvij. verses and then vpon the text which is added heere 18 He plucketh backe his soule from the graue and his life that it should not come to the svvorde 19 He chastizeth man vvith greefe vpon his bed and breaketh his bones vvith chastizementes ▪ 20 So as his soule refuseth bread and his life the pleasant meate 21 His fleshe is consumed so as it is seene no more and his bones also vvhiche are not seene doe clatter 22 His soule dravveth to the graue and his life vnto them that follovve at death 23 If there be an eloquent messanger one among a thousande to shevve a man his rightuousnesse 24 That God hath pitie of him and sayth deliuer him to the end he go not dovvne into the pitte I haue found attonement 25 His fleshe shall come agayne more freshe than a chyldes and shee shall returne to the dayes of his youth WE saw yesterday that God must bee faine too drawe vs by force from our foolishe enterprises bycause that naturally wee bee so presumptuous as ther is nothing but we would be medling with it If God should but only warne vs to be myld and not to thrust forth ourselues ouerhastily it were not inough For ther is a folish boldnesse in men which can not be held in awe but with great violence as if a man should tie vp a wild beast with cheynes God therfore must be faine to deale with vs as is shewed vs in this text that is that man wil neuer turne away from his own enterprises excepte God subdue him by mayne blowes And what is the cause thereof Euen pride as hath bene sayd alreadie Therfore vntill the pryde which is in mans nature be beaten downe and thrust vnder foote they will needs be always roisting and starting out on the one side or the other yea flinging away like wild beasts And so let vs marke wel that the chefest thing which we haue to doe in our afflictions is to learne to humble oure selues that wee bee not so foolish and ouerbold as to take more vpon vs than God gyueth vs leaue too doe but that wee walke vnder his gouernment asking counsell alwayes at his mouth holding ourselues stil to that which is cōmaunded and not chalenging aught at all to our own strength and power Yee see then a lesson which it behoueth vs to remember earely and late when God afflicteth vs But Eliu expresseth yet more the thing whiche I haue touched that is to wit that God procureth our welfare by the sayde meanes of humbling vs And how is that Bycause it is the destruction and vndoing of mē to be so puffed vp and to exalt themselues more than is lauful for thē Therfore there is no other meanes to drawe them oute of the ditch and
to kepe them from stumbling into a deadly fal but that God do hold them back by afflictions And so ye see that the cause why wâ—e fall not intoo the graue is that God afflicteth vs But therewithall Eliu sheweth vs howe harshe this medicine is in that hee sayeth that it consumeth oure fleshe so as wee haue no more the shape of man but are like vntoo deade men that are taken out of the earthe and oure bones doe clatter without and wee can not so much as take breathe but are in continuall tormente so as wee haue no release but God persecuteth vs with such extremitie as we can no more Thus he sheweth that God can not at the first blowe winne that thing at mennes hande which were to be desired that is to wit that they should knowe themselues wretched and full of infirmities and there vpon stoup vnto him but that they must be faine to be ouercom with strong hand and continual torments or else they will neuer yeelde and submit them selues vnto him Behold the two poyntes which wee haue to marke And as touching the firste let vs learne to beare our afflictions patiently sith wee see that they serue vs for medicines and salues Is it a small thing for vs to bee drawne out of the graue These wordes concerne not onely the bodily death whiche passeth awaye but also by a similitude the euerlasting damnation is termed heere a graue or a pit Then are we readie to fall not to breake our armes or our legges no nor only to breake our neckes but also to perishe for euer and to be wiped out of the booke of life and to be cut off from the kingdome of heauen Lo to what state our pride bringeth vs For so long as we flicker after that sorte in the ayre and thinke wee haue anye strength of our selues and build thervpon after our own fancie I say so long as we be possessed with suche foolishe presumtioÌ„ we are always ready to stumble and to perish But God hauing pitie on vs sendeth such remedie as he knoweth to be conuenient which is that he afflicteth vs and beateth vs with his roddes If we grudge and can not be pacient when God doth so chastise vs Is it not an extreme vnthankfulnesse not to suffer God to remedie our destruction to draw vs froÌ„ it So then let vs mark well that here the holy ghost ment to make gods chasticemeÌ„ts sweet and amiable to vs to the end we should beare them â–ª quietly when they be sent vs Marke that for one poynt Verely this will seeme straunge too fleshely reason For oure fleshely reason will saye coulde God prouide no better meane for oure welfare than by tormenting vs after that sort Behoued it him to sende vs to death that he might call vs vnto life Surely it is an incredible manner of proceeding if a man debate it according too his owne reason and he will thinke it but a foolishnesse that God shoulde kill vs in pardoning vs For what are afflictions Signes of his wrath and wee knowe that all diseases are the messengers of death and that all the sorrowes whiche we conceiue are drownings of vs But our Lord sendeth vs sorrows sicknesses and tormentes and holdeth vs in them as vpon the racke till we can no more and till wee faynte in suche wise as our life draweth to the graue For these words concerne not the small afflictions where with we are accustomed but they concern Gods sending of vs to so great extremitie as there remayneth no more hope in vs And how is that must God cast vs into the bottome of death to the end to drawe vs out againe But so worketh he and we must not pleade against him for we shall alwayes haue the worse end of the staf And out of doubt that is the cause why the holy scripture sayeth that it is his ordinarie maner to kil before he quicken and to bring to the graue before he raise to life Then let vs vnderstaÌ„d that God intendeth heere to exercise oure obedience by trying vs to the vttermost so as wee can indure no more no nor so much as drawe our breath but seeme to bee vtterly choked Therefore when our Lorde bringeth vs to that point it is to the end to know whether we be wholly his and whether wee can abyde to be gouerned by his hand or no. Howsoeuer the world go â–ª when we be tempted in our troubles and greefes let this sentence come to our mynde to comfort vs withall behold it is sayde that God in bringing men to their graue intendeth to drawe them out againe and that in consuming their fleshe hee mindeth to restore it again and that in tormenting them with extremitie hee purposeth to comfort them and too bring them to rest Seeing it is so let vs take hold of this comfort and let it suffize vs to assuage all our sorrowes let vs not be out of hart although it seeme that we be vtterly forlorne let vs alwayes passe further and further in the strength of this doctrine and let vs learne to raise vp our selues by it euen when wee bee cast downe into hell Thus ye see what we haue to beare in mynde And afterwarde when Eliu maketh so long a description of Gods chastizements it is to shew vs how dreadfull his wrath is And this also is a very profitable lesson for vs For which of vs thinketh of the greatnes of Gods wrath as it is spoken of the holy scripture It is sayd in the song of Moyses who knoweth the greatnesse of thy wrath And vndoubtedly although Gods wrath bee a fire that consumeth all things yet notwithstanding we thinke not vpon it but ouerpasse it It is tolde vs in Sermons and we reade goodly texts of it but we are not touched with it nother doth any maÌ„ rest vpon it For as much then as we make no accouÌ„t of Gods iustice and take it to be but as a sport we ought to marke wel the counsell that is giuen vs by the holy ghost like as in this text it is saide tha God breaketh mens bones that is to say vseth so great violence as there remaineth no strength at al in them vnconsumed Their flesh wasteth and consumeth away so as there remaineth but an image of death and a man is so continually tormented as he is like a deade man It is not without cause that all this is set afore vs but it is too the ende to waken vs and that when God vttereth his iudgementes against vs to make vs feele our sinnes we should the better be thinke vs that those tormentes are more terrible than can be expressed According also as wee see howe the holie scripture vseth many comparisons in that behalfe VVhy doth it likeÌ„ God to a Lion that breketh and brozeth things with his teeth and plucketh them in peeces with his pawes It is not to attribute such a crueltie vnto God as is not coÌ„uenient for him but
we seeke rest we shall finde none if God bee our enemie that is to say if we take hold of his wrath For when the Scripture sayth that God is our enemie and is angrie with vs it meeneth not that he is so in deede but that he pretendeth to be so bycause we haue neede to be put in feare that we may be sorie for our sinnes So then let vs marke well that when a man is so tormented hee is forced to haue warre without end and if he seeke to haue rest he shall find none For the hand of God is to long we shall not be able to scape from it till we bee reconciled to him This is the thing that ought to bee vnderstoode in this sentence And if God giue vs any release let vs assure ourselues that he bereth with our infirmitie and the same ought to serue to our singular comfort For although god examine vs roughly and bring vs euen to the pits brim yet notwithstanding hee giueth vs still some taste of his goodnesse with it that wee may take breathe againe It is sayde heere that hee hath not graunted this grace vntoo all men but that he persecuted some in such sorte as they had no rest at all And what meeneth he by saying so He speketh not of the reprobates only but of those whom he had chosen and whose saluation he had procured and furthered by that meanes So then let vs vnderstande that when God suffereth vs not to be afflicted ouersore but giueth vs only some litle stripes he hath a respect to our feblenesse bycause he seeth we are too weake Furthermore when hee sayeth that a man forsaketh his meate in so much that he findeth no tast in pleasaunt meates and woulde fayne be out of the world It is to shewe vs that when we be touched with the feeling of Gods wrathe and haue conceyued it too the quicke wee can find no tast in any thing VVhat is it then that giueth vs tast of all the benefits that wee receyued at Gos hand in this worlde It is his grace True it is that the heathenishe sort and the despysers of God whiche are saped in their sinnes and are become vtterly brutishe and feele no more sting of greef doo finde taste ynough in their pleasures yea euen in their beastly pleasures For they haue not yet conceyued the wrathe of god But as for those that feele God against them they must needes mislike al things that are desirable of their owne nature yea and vtterly lothe them And why â–ª For they cannot take pleasure euen to liue Although this life bee full of much wretchednesse and is as it were a Sea of all miseries yet must we set store by it bycause God hath set vs in it and preserueth vs in it to the intent wee shoulde knowe him to bee our Creator and father according as in deede the end why we were created and why we be mainteyned in this transitorie life is that we should know how it is God that interteyneth vs here and that we should feele his fatherly goodnesse in that it pleaseth him to haue a care of vs and to gouerne vs So then our life ought to be deare vnto vs in that respect and when he sheweth himself angry our life must needs be bitter For it is impossible that a man should not desire too bee fordon when he feeleth that according as it is wriâ—ten that they shall say too the mountaynes couer vs Thus ye see to what point wee are come And therfore let vs learne to find tast first of all in the goodnesse of our God to the end that the rest of his benefits may be pleasant vnto vs and that wee may finde sauor in them I say let vs learne to tast the goodnesse of God that is to say let vs not be so giueÌ„ to worldly things as that our cheef marke should not be to say let vs seeke to obey our God and to submit our selues quietly vnder his hand Yee see then what we must desire Haue wee so do one whensoeuer we inioy the benefits that he giueth vs whither it be in eating and drincking or in the rest of our life let our reioycing be in suche wise as it may bee wholly referred too the acknowledging of the fatherly goodnesse of our God too say behold God doeth well shewe the care which he hath of our welfare seing he voutsafeth to feede our wretched bodies Behold they be but deade carkases and yet God voutsafeth to nourishe them Yee see then that it behoueth vs to eate and drinck in such sorte as wee may thinke continually vpon the goodnesse of our god Furthermore when all things be out of tast with vs and that we be so ouerpressed with anguishe as our very life is hatefull too vs let vs consider from whence the same proceedeth And that is bycause God hath hidden his coÌ„tenaunce from vs we feele no more his fatherly goodnesse which should make vs too sinde tast and sauoure in all his benefites So then if wee mourne and bee in perplexitie and anguishe let vs praye God to make vs feele his goodnesse whiche as yet is vnknowne to vs And when we feele that let it serue vs not only to take breth by and to set vs in rest but also to restore vs in such wise that wheras we were vtterly dismayed afore we may gather newe courage and come againe to the floure of our age according at it it sayde heere byandby after Thus ye see what we haue to beare in mynd To be short it is sayd that the flesh of a man shall waste awaye so as it can not bee sayde any more that he is aliue Now if it be so that we must be brought as it were to nothing and that God doth vtterly disfigure vs let vs loke to arme oureselues with pacience and not enter into disputation although we come to the sayde extrametie And why For it is sayd that God haÌ„dleth the chosen after that sort Here is no speaking of those whom he intendeth to ouerthrowe and destroy but of those whome he hath ordeyned to saluation which are in his hand and whome he guideth Euen those doth hee disfigure in suche wise as a man would take them to be vtterly forlorn Seing it is so let vs pray him that although we become like as dead meÌ„ yethe wil kepe our life hiddeÌ„ in his hand And very needfull it is that he should do so For although all men be not afflicted so roughly as Eliu speaketh of here and that God vse not such rigour but wher he listeth yet notwithstandding generally it behoueth our life to be as it were a kind and shape of deathe as Sainct paule sayth And as wee see that in winter time the trees haue nother floures nor leaues nor any freshnesse in them but their life is drawne into them Euen so must our life bee hidden in the hande of god And when we haue done him the
I not serued God as I ought to doe And though I haue committed some fault is ther not some meanes to recōpence it withall Yes And I haue done this and that Behold I say howe men would euer put some barre in Gods way to the end he should haue no vantage of them Thus seeke they their rightuousnesse in their owne merits But when God intendeth to giue vs a rightuousnesse whereby we may stande before him he vseth a contrarie kynde of speach which is that he admitteth vs and accepteth vs for ryghtuouse by couering oure sinnes VVhere on then shall our ryghtuousnesse rest On the free mercie of our God bycause that when hee hath once scoured awaye oure spots with the bloud of his sonne and discharged vs from death and damnation by the raunsome which oure Lord Iesus Christ payde vpon the Crosse he wipeth oute our sinnes and layeth not oure offences to oure charge Thus the ryghtuousnesse which is preached vntoo vs by Gods messengers is that wee be iustified or accepted for ryghtuous And it is not without cause that the holye scripture vseth continually the word iustifie It might wel sayd that we finde fauour or grace when God pardoneth vs according also as it is often said so but the holieghoste thought it not ynough to vse such words And why For so long as wee bee sinners God muste needes hate vs wee knowe that hee is the welspring of ryghtuousnesse and there is no agreeument betwene him and vnryghtuousnesse Therefore so long as we be sinners we be lothly in Gods sight and hee must needes reiect vs and to bee short we haue no enteraunce vnto God till wee bee iust and ryghtuous Nowe then howe become we rightuous It is bycause God regardeth not oure sinnes but buryeth them and hydeth them and clenseth vs from them So then our sinnes are wiped out in the death and passion of our Lord Iesus Christ in so much that wee bee taken for ryghtuous and God findeth no more fault with vs when he accepteth vs after that sort for his sonnes sake This is the ryghtuhusnesse that is spoken of in this strayne Furthermore whereas it is sayde expresly that the messenger which recomforteth vs is one among a thousande It is to make vs set the more store by the benefyte whereof wee sildome make account that is to wit of the meane of our attonement or reconciliation Then is it declared that the same is no base nor common thing It can not at all times be stumbled vpon that we should haue a man sente of God to warrant our saluation or to bee the meane of oure attonement with him and therefore it is no suche thing that wee shoulde cast it vnder our feete And that is the cause why the Prophete Esay sayth how beutifull are the feete of them that bring glad tydings of peace Nowe by the feete the Prophet meeneth their comming and presence as if hee shoulde say if the worlde knewe what a benefite it is when God declareth his mercie vnto it it would loue and esteeme those that preache the Gospell and it would acknowledge that God hath committed suche a treasure vntoo them as surmounteth all the goods that we can wishe Sainct Paule also alledging the same text applyeth it to shewe that the preaching of the Gospell is a singular gifte of god Then let vs not thinke that the same commeth of men but let vs be fully assured and resolued that God seeketh vs when his Gospell is preached vnto vs God must bee the builder thereof such goodnesse must proceed from him and therefore if wee father it vpon men it is too great an vnkyndnesse VVherefore let vs beware that wee deface not the goodnesse of God and when the Church is in such order that we haue preaching and all other things let vs assure our selues that it is all one as if God came to seke vs to bring vs to saluation And there withall let vs knowe that hee granteth not that grace and priuiledge to al men In good soth ther are countries which we esteeme and also to the worldward are to be more esteemed than we which yet notwithstanding haue not the message of saluation Let a man go through the whole world let him serch al natiōs yea euen those which haue bene most excellent in times past let them go seeke in Greece where al sciences of the world were inclosed as it seemed let him go into Italie into Fraunce which now is in some estimation or let him go into Spaine And what shall hee finde but vtter desolation For there not onely those which ought to be the messengers of saluation are vtterly dumme but whiche worse is yee shall heare mastie dogges barking oute blasphemies againste God and yee shall see wretched soules led too destruction and the Diuell hunting euerie where after his praye For vndoubtedly looke howe manye preachers goe vp into their Pulpits so many dogges are there to hunt and fetche in the game and too bring it into Sathans toyles that the wretched soules maye goe to damnation But heere wee haue Gods promises preached vnto vs to leade vs to saluation Therefore wee see it is not without cause sayde that a faythfull messenger of Gods grace is an odde man among a thousande and so rare a benefite as wee ought too esteeme hyghly Howe be it this is not sayde to make vs esteeme the persons but to make vs to receyue the benefite which is ministered vntoo vs by them with the greater reuerence that is to say to make vs receyue the grace of God for so much as it pleaseth him to drawe vs to him and to iustifie vs of his fatherly loue shewing vs that although wee bee wretched and miserable and that there bee nothing in vs but deathe and damnation yet hee will not leaue vs there but deliuer vs by the meane of oure Lorde Iesus Christe Nowe let vs fall downe before the face of oure good God praying him so to make vs feele our faultes as wee may mortifie all our lustes more and more and bee withdrawn from the corruptions of this world and frame our selues to seeke vnto him and that for as much as in this mortal life we be subiect to much wretch ednesse and miserie It may please him to reach vs his hand from aboue too deliuer vs from them after hee hath once taken vs from the gulfe of death That it may please him to graunt this grace not onely to vs but also to all people and nacions of the earth c. The Cxxvj. Sermon which is the fifth vpon the .xxxiij. Chapter This Sermon is yet still vpon the xxiij xxiiij xxv verses and then vpon that which is added heere 29 He shal pray God and appease him and behold his face in triumphe and a mans rightuousnesse shall be restored vnto him WE saw yesterday that whē God afflicteth vs he procureth oure saluation by that means although it seeme not so to vs True it is that
for salues medecines marke that for one poynt Therefore although they be bitter at the first sight yet let vs receyue them at Gods hande knowing that they be recordes of his loue and that hee hath a care of vs too woorke oure saluation Beholde I say the thing that ought too appease all our grudgings so as we shoulde not be impacient when God chastizeth vs And why so For it is for our profite that it shoulde be so Neuerthelesse it is not ynough to knowe that afflictions serue vs for medicines but it behooueth vs also to consider for what disease and then will we like the better of them If a man bee sicke but of some small light or cōmon disease yet will he like well of the thing that shall remedie him But if hee be wholly giuen ouer and taken but for a dead man and yet recouer then will hee set the more store by the remedy that was giuen him Euē so is it with the thing that Eliu sheweth here For hee sayeth that God in afflicting of vs doth not only remedy our vices but also fetch vs from the graue quicken vs Hereby he sheweth that we be vndone and vtterly drowned in destruction except God plucke vs backe vnto him euen by violent meanes And sure it coulde none otherwise bee considering our hardhartednesse or rather that we be so snarled in our sinnes as we cānot easily be woūd out of them Seing then that God rayseth vs agayne according as was treated more at large yesterday let vs assure our selues that wee cannot sufficiently esteeme the goodnesse that hee sheweth vs when it pleaseth him too chastize vs That therefore is the second poynt which we haue to marke The third is that we must nedes passe that way For in that he sayth to the intent to draw backe ▪ he betokeneth an inforcing necessitie True it is that god could well saue vs without this meane but here is no disputing of Gods mightie power and Eliu hath respect too oure state which also is the poynt that we must rest vpon And therfore let vs learne that if God shold deale gently with vs and let vs alone in quiet that we might sleepe in oure sinnes without waking it woulde be the cause of our destruction Then is it nedefull that we shoulde be handled with such rigor as we oftentimes are yea if he bare not with our frailtie and feeblenesse he should be faine to vse a farre greater roughnesse towards vs Therfore howsoeuer a man be afflicted he ought to beare it paciētly assuring himselfe that God doth it not without cause no nor euen without a necessary cause Also therwithall we haue to marke the cōparison which is set betwene the graue the lighte of life VVhat is it when God with draweth vs backe from death And why doth he bring vs to the light of life yee see on the one side an extreme miserie yee see also one the other side a souerayne benefite And therfore let vs learne that if God suffer vs to folow our own lusts we make hast alwaies towards the graue that is to say we do nothing but plundge ourselues into vtter destruction out of the which we cā neuer get out agayne Lo what mā would do if God should giue him the bridle And hereby we haue good cause to mislike of ourselues cōsidering the frowardnes that is in vs True it is that euery one of vs wil say he is desirous to go vnto God to attayne to saluation but in the meane while what do we looke vpon our life looke vpon our thoughts looke vpon our whole doings it will seeme that we be mad in seeking our owne destruction For wee ceasse not to prouoke the wrath of God as who should say we coulde neuer come soone ynough to the depth of our misery Seeing then that we be so giuen too all euill by nature as though wee were desyrous to perishe wilfully let euery man learne to knowe himselfe and to mislike of himselfe and therevpon suffer God to gouerne him seeyng our owne guyding and gouernment is so wretched and vnhappy and let vs forget all the foolishe presumptions wherewith the worlde is so sotted that euery man thinkes himself wise ynough if he may haue his owne free will. Lo howe men deceyue themselues in making themselues beleue that they haue greate store both of wisedome and strength But contrariwise we see that God had neede to correct by force this cursed affection of desiring to knowe more than is meete for vs Therwithall on the other side let vs cōsider whervnto God calleth vs when he draweth vs backe from the graue into the light of life He setteth vs not in some middle state to say ye shall not be starke dead ye shall but lāguish but hee calleth vs to the light of lyfe that is to wit to that newenesse whereby we are regenerated to the incorruptible and heauenly lyfe The matter then concerneth not Gods deliuering of vs onely from death but also his bringing of vs to his euerlasting kingdome And although we walke in many corruptions here bylowe and are beset round about with them yea and that they dwell in vs and are euen in our bones and maree yet will God guyde and gouerne vs euen till wee come into his kingdome Thus ye see a cōparison which cōfirmeth yet better the infinite gracious goodnesse of our god to the end we should be the more stirred to seeke him when he shall haue brought vs into the right way indeuer our selues to go forwarde from day to day and when hee shall haue drawne vs backe suffer him to teach vs and desire him to continue his teaching styll And here withall let vs marke also that we muste not be discouraged though we do oftentimes fall backe seeme to clyue asunder And when God hath set vs in a good trade and that we be as it were throughly tamed if the vices of our fleshe happen nowe and then to get the vpper hande of vs so as we be driuen from him and our infirmitie groweth into misbeleefe so as we be couered with darkenesse let vs not therfore be out of heart And why For it is sayde that God will worke many times in a man to the intent too bring him into the light of lyfe Therefore when we be come vnto God and haue had a sure hope of saluation if now and then we fall into trouble and anguish so as a suddayne storme seemeth to ouerwhelme vs let vs not therfore cease to trust in god And why For it is sayde that he will beginne his woorke new agayne in vs not that we should giue our selues the brydle lette vs beware of that but that in the meane while we shoulde put in vre the saying of the Prophet Esay whiche is to strengthen the quaking legges and too cheere vp the faynting hearts If a man bee strong in despysing God and in making no accounte of his grace he had
in Gods worde The ignorant bicause they knowe not what it is do shet it out of their dores and are loth at any time to come to good doctrine The fickleheaded assoone as they heare but some woorde at a glaunce thinke themselues to bee so greate Clarkes as they haue ynough of it and therevpon ouerpasse it according as wee see to muche experience of it in these dayes Howe many are there that haue their eares stopped and which although the woorde of God do dayly sounde foorth so as they might be partakers of the doctrine of lyfe and saluation yet notwithstanding make none account of it And why For they haue no taste of it There are some to be seene who hauing vnderstoode some small thing of the Gospell doo beare themselues in hande that they are so great clarkes as they neede not to heare any more VVhat a number of these fantasticall and lightheaded Christians are there which say as for me I vnderstoode the truth it is thus many yeeres ago since I knewe the Gospell And what knowe they of it That a man may well eate flesh vpon the frydayes that a man is not bounde to shriue himselfe and therevpon they fall to babling and mingle cursed blasphemies with the slender things which they know I wote not howe And why For they hilde skorne to be taught in Gods schoole For somuch then as we see that God doth so punish mens negligence wee ought to take the more heede of this doctrine and to marke well howe Salomon sayeth that the wise men shal grow continually in wisedome by hearing Now if God so punishe the negligence and ouersight of men what shall become of theyr pryde when they shet the gate wilfully agaynst all good doctrine and conceyuing a disdayne agaynst it do swell like toades so as they will not in any wise bee taught After that Eliu hath exhorted the wise men and men of vnderstanding to heare he addeth the reason For the mouth sayeth he doth serue to tast meates and the eare to trie and iudge woordes Hereby he betokeneth that such as disdayne to giue eare to God and to his truth to be taught by it seeke not to be confirmed more more in the things that they haue heard already peruerte the order of nature and become as it were monsters and woorse than brute beastes And why For a beast followeth his owne kinde but behold a man whiche shall call himselfe wise hauing reason and discretion and which was created after the image of God to be inlightened in all truthe shall notwithstanding gyue his minde dayly to eate and drinke but not to profit in Gods woorde He hath that point cōmon with the brute beasts for they bee nourished with foode and seeke no further And a man who woulde be more excellent than the Angles of heauen doth notwithstāding giue himself wholly to eating and drinking like a beast and in the meane season vouchsafeth not to vse his eares whiche hee hath receyued to a more noble and pretious intent than eating and drinking For these serue but to maynteyne vs in this transitory life but the other serue to giue vs hope of the euerlasting life and saluation Then it a man will not vse suche a gift of God muste he not be esteemed as a monster agaynst nature as I haue sayde or as a double beast Now we see what Elius meening is for hee sayeth to vs my freendes if any man refuse to bee taught marke what he doth for when God created vs hee gaue vs a mouth to tast meates to the intent we should receyue foode dayly at his hand And the same is a benefite which we ought to esteeme in that our Lorde nourisheth vs by it but that is not the principall benefite For hee gaue vs eares also And to what purpose For to be taught by They are not to communicate one with another onely about the buying of bootes shooes cappes bread and wine the vse of the tongue and of the eares is yet more noble that is to wit to leade vs into truth by the meane of Gods woord that we might know how we were created incorruptible and that when we be passed out of this world there is an heritage prepared for vs aboue and to be shorte to bring vs vnto god Fayth commeth by hearing as sayeth Sainct Paule Seeing then that God hath ordeyned our eares to so excellent an vse as to lifte vs vp to heauen to beholde our God and to behold him as our father to witnesse vnto vs that hee receyueth vs as his children and to sowe the seede of the incorruptible life in vs in the middes of the corruptions that are in vs seeing I say that wee may obtaine such a benefite by the eare shoulde wee play the deafe men or stop our eares when men speake vnto vs tell vs of the truth which we know to be for our saluatiō Is it not an ouergreate beastlinesse to do so Then muste not a man boast any more of perfectnesse wisedome and vnderstanding if he cannot abyde to be taught But contrariwise he is worse than all the beasts in the worlde as I haue shewed before And althoughe this sentence of it selfe haue no neede of long exposition yet notwithstanding wee haue neede to bee quickned and styrred vp too knowe it For we see in what cace wee bee Euery man is busie ynough about the things that concerne this present lyfe but as for our owne saluation and the glory of God a man cannot bring vs too thinke vpon them VVee are carefull ynough to eate and drinke not onely to dresse it three or foure houres aforehand but also to make prouision a long time afore yea euen for foure liues For men haue so greate care to compasse transitorie goodes to the end they may neuer haue want that they are euer in hand with them And although they haue inough to find them during their life yet they beare themselues in hand that they shoulde wante euen after theyr deathe Yee see then howe we be gyuen to the transitory things of this world without cōsidering that God hath not created vs as brute beasts but haue giuen vs a more excellent thing than our bodie which is the hope of the eternall life that we looke for Seing then that of very nature we be so brutish wee haue so muche the more neede too marke that whiche is shewed vs here that is to wit that seeing God hath created and fashioned vs and that there is no parte of vs nother in our body nor in our soule which is idle but that al ought to be applyed to some vse wee ought to make all those things auaylable which God hath giuen vs Seeing also that we are so buzied in our earthly cares that some 〈…〉 arre themselues with eating and drinking and are alwayes at their gluttony and riot and other some are busie in pinching and gathering and desire nothing but too heape vp more and
must inspire vs with his grace and inlighten our harts which are full of rebelliousnesse Then vntill suche time as God hath reformed vs Surely wee will alwayes shet our eyes that we may not see his wayes Now if this bee spokē of such as had not the meanes that God giueth vnto vs what shall become of vs For it behoueth vs to come backe againe to the point which I haue touched I sayde euen now that the heathen men were not to be excused in turning awaye from God and therefore muche more are we double backslyders we I say whom God had drawne vnto him Nowe if it bee sayde that the heathen men haue not regarded Gods goodnesse nor lyued and walked accordyng too godlynesse I praye you in what cace are wee whiche haue a farre other knowledge than was gyuen vntoo them For our Lorde poynteth vs as it were with his finger what way we shall go And the texte which I alledged out of Moyses namely that is the way walke therein is of greate importaunce I take heauen and earthe to witnesse sayeth hee that this daye I haue shewed you life and death and that if you goe amisse yee shall bee withoute excuse before god For it appeareth that you seeke your owne destruction And why For in as muche as your God teacheth you and graunteth you such prerogatiue as to declare his will vnto you it is all one as if he should put the way into our handes and you refuse it and choose death Nowe when men make suche a choyce must they not needes become starke Diuels So then this protestation of Moses ought to perce our harts and make vs to bethink our selues better And sith we see that our Lorde setteth a doctrine before vs whiche is for our behoofe as it were in a glasse or a liuely picture let vs not playe the blynde and bleare eyde folke nother let vs drawe a curten before vs too the intent to bee ignorant in that which wee ought to knowe whereas in deede the thing is manifest ynoughe vnto vs And heerewithall let vs mark that when God speaketh to vs it is not to leaue vs in doubt so as wee should not knowe what his wordes ment but contrariwise to the ende wee shoulde receyue good doctrine and instruction by his worde And this is another poynt well worthy to be marked For many pretend that Gods word is so deepe as men cannot tell what to take too or what to followe But this is an accusing of God as if so be he mocked vs in putting vs in hope to deceiue vs Therfore let vs marke wel that when God speaketh it is to the end we should receiue good doctrin and that wee should become wise and skilfull to followe the thing that is good according as it is sayd that the word of God giueth wisdome to the ignorant which is by knowing their owne slendernesse that they may yeld thēselues vnto him Then shall we alwayes find the sayd vse to our owne profite in the worde of God if wee haue the wisdome to be desirous to goe forwarde in the right way of saluation and to keepe vs in it And if a man turne aside bycause he hath not considered Gods wayes it can not be said that he hath erred for want of better abilitie but contrariwise he himself is the cause of al his euil and it ought to be wyted vpon him There is yet one saying more to be noted which is that he speaketh of all the wayes of God. VVherein wee be aduertized that it is not ynough for vs too content vs in parte and too serue him by halues but we must throughly and wholy frame our liues altogither to his will. For to giue eare to al that he saith and to submit a mans selfe to him without exception come both to one end and vndoubtedly those two commaundements are inseparable Like as God himself cannot be deuided so also let vs marke that his rightuousnesse can not be deuided VVhat maner of one is the rightuousnesse of God He hath comprehended it in his whole lawe He saith not only that a man shall absteyne from whoredome nother hath he only forbidden theft nother hath he only cōdemned murther but he hath ioyned ten commaundements togither and will haue men to hold them all Now if one man obey God in chastitie and another in absteining frō fleecing of his neighbour and a third in keeping himselfe from dooing wrong or violence or from taking leaue to hurte or harme other men is not this a rending of Gods rightuousnesse in peeces For as I said al the commaundements are inseparable and there is in them a holy bond which ought to bee kept vnbroken And so let vs marke well that if we will be blissed of God we must take good heede not to some one part of his wayes but to all Thus ye see what Eliu ment to note heere And heereby we see that euerie man ought to bee diligent in looking to himselfe Therefore if we intend to examine our life wel and to square out our works and our thoughts by it when we haue sound any outward or actuall sinne in vs let vs proceede further and see whether wee haue not had wicked affections and thervpon let vs learne to condemne our selues and pray him to clenze vs from the euill which we feele so in our selues Lo howe we ought to practize this sentence And furthermore it is shewed vs also that when men haue once begon to ouershoot themselues they run astray further and further and become euerie day worsse than other till they haue renounced God and quite caste him vp VVe are not so malicious as to giue our selues ouer to al vices at the first day we shall be hild in the feare of God for a while but if we take liberty to runne at rouers and God do happen to winke at our sinnes and iniquities then Satan taketh possession both of our soules bodies thenceforth carieth vs away in such wise as we become vtterly vnrecouerable Ye see then that after men haue once left to frame themselues wholly to Gods wil and to giue themselues to soūdnesse and simplicitie they do so appayre as there is no more consideration in them but they greeue God not in some one sinne only but by all meanes and in all caces so as they vtterly reiect al his wayes And furthermore wee see heere yet better than afore howe rightfull Gods iustice is in chastizing vs And why They that had done amisse rebelled still further against God they ranne away from him and had no will to be taught good but gaue themselues ouer vnto euill wittingly and willingly then is it not high time that God should set to his hande to correcte them nowe or neuer Seeing it is so let vs alwayes be fully persuaded that God neuer punisheth vs till he haue bene to much prouoked to anger and that wee haue deserued long time afore too bee thundred at by
consumed too ashes He shall keepe still his shape and hardly shall yee finde a hole so bigge as a pease and yet notwithstanding the man shall bee quite consumed A hard swoorde shal be vtterly molten and the scabber that yeeldeth shall be whole still Trees shall be sometime rooted vp somtime wrung asunder and somtime vtterly consumed so as there shal be nothing left of them As much is done too houses To bee short if a man consider all the effectes of a tempest they bee things that could not bee beleeued if they were not knowne by experience And therefore it standeth men in hande to humble themselues considering the weakenesse of their owne witte and the mightinesse of Gods workes If we be not worse than blockish wee must needes learne heereby to submitte our selues vnto him and to honour him and too yeelde him all glorie and soueraintie This in effect is it that Eliu sheweth vs But first of all let vs beare in minde what hath beene touched that is to wit that it is not ynough for vs too conceyue God too be the maker of the worlde and to father all power vpon him but wee must also knowe him too be our father because hee draweth vs too him with so gentle and louing a care as if wee were his owne children VVhat earthly father doth so much for those that are descended of him Then too knowe rightly what God is it behoueth vs too taste of his goodnesse which hee vttereth too vs and maketh vs too feele and whereof wee receyue the frutes and the inioyment euen in this mortall lyfe Nowe when wee do so taste Gods goodnesse it is too leade vs further that is too witte that wee should trust in him and consider that hee hath not put vs intoo this worlde too the ende wee should perishe as brute beastes but too bring vs too the euerlasting heritage which hee hath promised vs Therefore wee may well ground a right must in God by reason of the benefites which wee receyue of him and wee may well conclude that our soules are more precious to him than our bodyes and that if hee vouchsafe too sende vs the things that are requisite to mainteine vs in this world hee will not leaue the cheefe point VVee see then that if wee had our eyes open too beholde Gods prouidence and the order of nature that is set afore vs the same would serue too teache vs too put our whole trust in him And when wee repose suche trust in him wee may also call vppon him assuring our selues that sith he watcheth ouer vs our prayers shall not bee vnknowne vntoo him but hee will accept them Lo what wee haue too put in vre And surely it woulde bee our true wisdome if wee could minde these things and settle our thought vppon them VVe shoulde fare the better all our lyfe long But what VVe do nothing else but wander in fonde speculations and therefore wee reape none other rewarde but oure owne vanitie VVe see howe men are intangled in these earthly things and if a bodie speake too them of the heauenly kingdome they vnderstande him not for surely they bee not worthie of it So muche the more then behoueth it vs too take heede too that which is conteyned heere namely that wee acknowledge the goodnesse of our God in that hee nourisheth vs and that wee be bolde too call vppon him as our father and too flee too him for refuge seeing hee sheweth himselfe too bee our father and that we haue so good a gage of it in that he not onely telleth vs it by hys owne mouth but also hath his hande open too make vs feele wherewith On the other syde let vs learne too feare when wee see him execute his iudgements yea euen by meanes whiche sometymes are for our welfare So then let vs learne there that God myndeth too subdue vs too himselfe and too teach vs too serue him and not too prouoke his anger wilfully but rather too come vntoo him with all reuerence sith wee knowe that hee is armed with suche power too reuenge himselfe of the dispysers of his maiestie least hee poure out that greate and terrible puissance vppon vs And that also is the cause why Sainct Peter bringeth vs too these considerations namely that God did once destroy the worlde and wipe away all the inhabiters of the Earth by water which notwithstanding is the beginning thereof If a man demaunde whereof or of what stuffe the worlde was made wee see in the holy Scripture that it was a confuzed matter whiche God did set downe at the first beginning and that the same was water wherein there was nothing but depth and confuzednesse VVell then ye see that such was the originall beginning of the world and when God intended to destroy all mankinde wherewith armed hee himselfe He sente a floud Ye see then that the water from whence wee drawe oure lyfe and whiche hathe beene as it were the ground woorke of the whole worlde hath neuerthelesse beene the destruction thereof Sith wee see this let vs consider that wee haue no being here by lowe without the hand of God and that whereas we be lightened by the Sunne whereas we draw breath from the ayre and whereas wee be nourished and fedde with bread it is not the Creatures themselues that doo giue or mainteyne our lyfe And why For God will turne all into death when he listeth and the instrumentes of hys goodnesse shall bee turned intoo deadly swordes to destroy vs So then let vs learne that when God sendeth vs either hayle or noysom rayne or sore frostes his shewing of himselfe terrible in those things is to the ende that wee shoulde knowe our sinnes and entering intoo ourselues beseech him of forgiuenesse for our offences past and learne to stande in awe of him hereafter and to obey him better than wee haue done heretofore Moreouer whensoeuer wee haue felt one stripe of his hande let it not sticke in our minde for one day onely but let it serue vs too thinke vppon euer after Hath God sente vs any drought Or hath hee sent vs any raine VVe must beare it in remembraunce and not looke too haue it beginne againe but bethinke vs thus Go too during the tyme that I haue liued in the worlde I haue seene sometymes that the rayne hathè marred all the seede that was layd intoo the ground in steade of Corne men haue had Darnell or nothing at all and againe God hath so parched the earth with heate that all hath beene seared away or else there hath beene some winde that hath shaken downe or blasted all that was for the sustenance of man and beast I haue seene all this and I haue seene also that by suche meanes God hath sent famin Nowe then I must not tary till God strike againe but it must be a learning to mee for all the tyme of my lyfe Thus ye see in what wise wee must put this doctrine in vre
and transitorie prosperitie For the heauenly life was not then so perfectly discouered as 〈…〉 is nowadayes by the Gospell Iesus Christ was not yet manifested who came downe hither to lift vs vp and clothed himselfe with our flesh too shew that God dwelleth in vs and hath ioyned vs to his glorie immortalitie These things were not yet come to passe and therfore it behoued the faithfull too be handled partly like little children And that is the cause why that when the auncient fathers are spoken of in the scripture it is purposely said that God blissed them in their ofspring in their cattell in their possessions and in such other things and specially in length of life and why so It was for them to be helped by those meanes in wayting till the heauenly life were discouered vnto vs vnto whom our Lord Iesus Christ hath opened the gate of Paradise by his comming to make vs mount vp a loft with him Then if God make not vs now to prosper so much to the worldwarde wee must not be greeued at it for our state is not worse thā the state of the auncient fathers wee haue afarre better recompence which ought to comfort vs For example let vs take but only that whiche is said concerning long life God in his law hath highly esteemed the long life that he gaue to the faithfull And yet notwithstanding many vnbeleeuers and vtter reprobates haue liued long Therfore we must not rest there forasmuch as it is a benefite that may be cōmon as well to Gods enimies as to his friends It is not the souereine good thing it is not the true and perfect happinesse no it commeth farre short of it But we must also adde the second point which is that the fathers of old time knewe not yet so perfectly as wee do that God had prepared them an heritage in heauen True it is that they had some taste of it and they had the same faith which we haue but yet had they no such opening as wee haue in our Lord Iesus Christ Therefore it was meet that God should let them liue long and make them too profit in knowledge by long experience in the world Lo why Iob liued long time Now adayes our life is shorter and that is bycause Iesus Christ is appeared vnto vs and hath shewed vs that we are but straungers in this worlde that we might runne to the heritage which is purchased by his bloud The thing that was then but in shadowes was too be confirmed by visible benefites But now we haue the substance the shadowes and figures are past wee haue the bodie of them in our Lorde Iesus Christ therfore wee must be contented with whatsoeuer God giueth vs and referre our selues wholy to his guiding And furthermore let vs vnderstand that wee must bee contented with the life that we haue liued whensoeuer it shall please God to take vs out of the world True it is that when the scripture speaketh so of Iob and Abraham that they died olde men and full satisfied with dayes it is to expresse the temporall blissing that I haue spoken of But howsoeuer they fared neither Iob nor Abraham nor such other like would euer haue bin satisfied with liuing in this worlde if they had not amed at a better and more excellēt end Ye see thē how it was requisit that God should prolong their life to the end to giue them the longer experience of his goodnesse which thing is not nowe so requisite for vs whiche haue a more large declaration of Gods fatherly loue towards vs Therfore it behoueth vs to be satisfied with our life and too dispose our selues to die when it shall please God so as we may go hence with a glad hart not with gnashing of our teeth as the vnbeleeuers do For if they had liued a hundred thousand yeres yet would they faine tary here beneath still for they haue none other hope but of this present life it seemeth to thē that death dispatcheth all And that is the cause why they are neuer redy to go out of the world Contrariwise the fathers of old time were wont to confirme their faith by the length of the life which God gaue thē and therwithal disposed themselues to depart whensoeuer God listed to take them hence too himselfe And what ought we on our side to do nowadays I haue told you alredie that we must not loke to liue long to take knowledge of gods fatherly loue therby for if you liued but three dayes in this world it were inough to giue vs a tast of Gods goodnesse mercie and to cōfirme our faith For seeing that our Lord Iesus Christ hath died and is rise again we need no long time in this world to know that God is our father and that we be sure of our saluation Therfore as soone he giueth vs knowledge of the truth of his Gospell let vs alwayes be readie too die assuring our selues that hee hath adopted vs for his children and that he will shew himselfe our father both in life and death Ye see then that we must alwayes be satisfied with life seeing that God hath giuē vs so good a pledge of his loue in our Lorde Iesus Christ and we must not desire too haue our life prolonged here to the end to haue a larger confirmation thereof VVherfore let vs continually pray him that hauing guided vs cōtinually with his holy spirit he will draw vs hence too himselfe and that wee may come thither full satisfied bycause he hath nourished and mainteyned vs and shewed vs that our true life and euerlasting happinesse is prepared for vs aboue Now let vs fal down before the face of our good God with acknowledgement of our sinnes praying him too vouchsafe to touch vs with them more and more that we may come to him with true repentance to frame our selues after his rightuousnesse and that for asmuch as we be wretched sinners and wrapped and ouerwhelmed in so many temptatiōs as it is impossible for vs too discharge our selues of the hundreth part of our dutie it may please him too ayde vs with his holy spirite and too beare with our infirmities and imperfections vntill hee haue quite cleane rid vs of them And so let vs al say Almightie God heauenly father c. All prayse honor and thankes be vnto God. ¶ The prayer which master Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs call vpon our good God and father praying him too vouchsafe to turne avvay his face from the great number of faults and offences vvhereby vve cease not too prouoke his vvrath against vs and forasmuch as vve be too too vnvvorthie to appeare before his maiestie it may please him too looke vppon vs in the countenance of his vvelbeloued sonne our Lord Iesus Christ accepting the desert of his death and passion for a full recompence of all our sinnes that by meanes therof he may likevvell
of vs and vouchsafe too enlighten vs by his spirit in the vnderstanding of his vvooâ—â— and graunt vs the grace to receiue the same in true feare and humilitie so as vve may be taught th 〈…〉 y to put our trust in him too serue and honor him by glorifyng his holy name in all our life an 〈…〉 yeeld him the loue and obedience vvhich faithfull seruants ovve to their maisters and children 〈…〉 their fathers seing it hath pleased him to cal vs too the number of his seruants and children And 〈…〉 vs pray vnto him as our good mayster hath taught vs to pray saying Our father The Prayer that Maister John Caluin ordinarily made at the ending of this Sermons LEt vs fall dovvne before the face of our good God c. Here he addeth as the matter treated of 〈…〉 sermoÌ„ giueth him occasion to require at Gods hand and bycause the same chaungeth almost in euerie SermoÌ„ it cannot here be specified That it may please him too graunt this grace not onely too vs but also too all people and nations of the earth bringing backe all poore ignorant soules from the mis 〈…〉 le bondage of error and darknesse too the right vvay of saluation for the doing vvherof it may please him to raise vp true and faithfull ministers of his vvord that seeke not their ovvne profit and vainglorie but onely the aduancement of his holy name and the vvelfare of his flocke and câ—â—â—rarivvise rooâ—â— out al sects errors and heresies vvhich are seedes of trouble and diuisioÌ„ among his 〈…〉 to the 〈…〉 vve may liue in good brotherly concord all togither and that it may please him to guide vvith his hâ—ly spirit all kings princes and magistrates that haue the rule of svvord to the end that thei◠〈…〉 ning be not by couetousnesse crueltie tyrannie or any other euill and disordered affection but iâ— iustice and vprigthnesse and that vve also liuing vnder them may yeeld them their due honor aâ— obedience that by the meane of good peace and quietnesse vve may serue god in all holinesse and hoâ—estie that it may please him to comfort all afflicted persoÌ„s vvhom he visiteth after diuers maÌ„ners vvith crosses and tribulations all people vvhome he afflicteth vvith plague vvarre or faminâ— or other his rods and all persons that are smitten vvith pouertie imprisoment sicknesse banishment or other calamitie of body or vexation of mind giuing them all good patience till he send them full discharge of their miseries and specially that it may please him too haue pitie vpon all his poore faythfull ones that are dispersed in the captiuitie of Babylon vnder the tyranie of Antichrist cheefly vvhich suffer persecution for the vvitnessing of his truth strengthening them vvith true constancie and comforting them and not suffring the vvicked and rauening vvolues too execute their rage against them but giuing them such a true stedfastnesse as his holy name mayebe glorified by them both in life and death and finally that it may please him to strengthen all Churches that are novvadayes in daunger and assaulted for the quarell of his holy name and ouerthrovv and destroy all the deuises practises and attemptes of all his aduersaries too the intent that his glorie may shine ouer all and the kingdome of our Lorde Iesus Christ be increased and aduaunced more and more Let vs pray him for al the sayde thinges in such vvise as our good master and Lorde Iesus Christe hath taught vs to pray saying Our father c. ALso let vs pray our good God to giue vs true continuance in his holy faith and to increase it froÌ„ day to day vvhereof vve vvill make confession saying I beleeue in God the father c. The blissing of the people after the Sermon THe grace of God the father and the peace of our Lorde Iesus Christ through the felovvship of the holy Ghost dvvell vvith vs for euer Amen IMPRINTED AT LONDON BY Henrie Binneman for Lucas Harison and George Bishop Anno. 1574.
seeing man is ordeyned too sinne seeyng hee is misframed by nature seeyng there is nothing but ignorance in him seeing hee is altogither rebellious agaynste God what can the poore creature doo Is it meete that God shoulde there vpon condemne vs For certesse although wee bee so wretched yet is that no shifte for vs but it rather serueth too inhaunce oure euill VVhen Sainct Paule sayeth that we be naturally the children of wrath me oneth hee too cleere men that they myghte haue a good cace to Godward and that our sinnes might not bee layde too our charge bicause wee haue the roote of them in oure owne nature Sainct Paule meeneth no such thing but sayth it is to the end that all fleshe shoulde bee confounded and all mouthes stopped before god Yee see then to what poynte we muste come as oft as we speake of originall sinne namely we muste from day to day enter into the examination of our selues to knowe that wee haue offended God so many wayes as wee haue deserued to dye for it and therevpon too say Alas when wee haue gathered togither all the saultes that we know of yet are there an infinite sort beside For it is impossible that men shoulde call to minde the hundreth parte of the offences that they haue committed againste god And yet besides all this we be borne in sinne yea we be soked in it behold we be sinners before God before we haue any discretion VVhē we be think vs of this we shall haue cause why to hūble our selues to yeelde all glory vnto god VVhē Iob saith who is hee that can make a pure cleane thing to come out of vncleannesse thereby he sheweth that mē are starke mad whē they beare themselues in hād that they be pure cleane Thē let vs beare in mind that as in respect of oure selues there remaineth nothing for vs but cōfusion decay bicause we bee so ouerloden with sinne vices that God might rightly cast vs away yet neuerthelesse that forsomuch as hee chalengeth to himselfe the office of washing clensing vs from all our spottes we must resort to him for refuge specially bycause he hath giuen vs our Lord Iesus Christ who hath al cleannesse in him God seeing vs de filed and stayned and that the way was ouerlōg high for vs to come to him hath voutsafed to giue vs suche a holines in Iesus Christ that if we can once wash our selues in his bloud wee shall become pure and cleane from all oure filthinesse VVhen we once know what lump we come of that there is nothing but vncleannesse bothe in oure bodyes and in oure minds Let vs pray our Lorde Iesus Christ to voutsafe to rince vs with his bloud and to sheade out those his cleere waters vpon vs wherof Ezechiel speaketh that is to wit That by the holy Ghost which was giuen vnto him in all fulnesse we may be washed frō day to day as in the ende we may come to the purenesse which hee hath promised vs And now we haue need of a double clēsing The one is that God should forgiue our faults that is the washing away of our spottes The other is that he should renew vs by his holy spirite clenze vs frō all our wicked affections and lusts Hath he done so for one day He muste be faine to cōtinue it all our life long vntill he haue brought vs to the perfection which we long for and shew vs that our hoping hath not bin for nought and that we shall not bee disappoynted of oure longing conditionally that we haue wayted for it as he requireth But let vs fall downe in the presence of our good God with acknowledgemē of our sinnes praying him to make vs so to feele them as we may know how great neede we haue to flee to his mercy and that whē he shal haue made vs to feele his goodnesse in the middes of our afflictions we may not desire to liue in this world saue only to glorify his name And so let vs all say Almighty God oure heauenly father wee acknowledge confesse according to the truth that we be not worthy to lift vp our eyes to heauen to present our selues before thee nor to presume so farre as that our prayers should be c. The .liiij. Sermon which is the second vpon the .xiiij. Chapter 5 Are not his dayes limited is not the number of his moneths in thee Hast not thou made an ordinance vvhich hee shall not passe 6 Turne thee avvaye from him and lette him bee at reste tyll his desired day come as the daye of a hireling 7 For there is hope in a tree that is cut dovvne that it shall spring agayne and that his impes vvill grovve vp agayne 8 Although his roote bee vvaxed olde and that his body bee seared and deade 9 Yet vvill hee spring agayne by force of vvater and then vvill hee spred foorth as a plant 10 But if a man fayle so as hee dye he commeth no more 11 Like as if the vvaters shoulde shrinke out of the Sea and that a riuer should passe avvay 12 Euen so men rise not agayne till there be no more any heauen they thinke not of it nother doe they rise agayne out of their sleepe YEsterday wee sawe the request that Iob made by reason of the ficklenesse of mans life The sum whereof was that for asmuch as man is so fraile and flightfull a creature it seemeth not reasonable that God should pursue him with such rigour vtter his force so against him And as we haue seene afore he declareth that the life is not so short but it is much more miserable men are as it were in cōtinual torments in it But now he addeth further that God hath the life of man in his hande hath limited it a tearme whiche cannot bee passed If a man lyued but for a fewe dayes and that God hath not ordeined it yet might a mā say well God is displeased and therfore he cannot abyde that a little tyme shoulde passe withoute punishing them that haue doone amisse But seeyng hee hath foreordeyned that wee shoulde liue and all at his pleasure and determination and seeing he hath poynted the laste instante of our life and will haue vs to come to the same seeyng it is so saith Iob that he cannot indure that a man should finishe his course and come to his dayes ende as dooth a hireling why doth hee not handle me more gently And seeyng wee bee so troubled with vnquietnesse in this presente lyfe it may well be sayde that we be like a labourer that is hyred by the daye Looke vppon a labouring man see hee toyles himselfe too earne a peece of money but when his dayes woorke is at an ende hee taketh his reste hee hath his wages Euen so is it with vs all oure lyfe long bycause it is subiecte too so manye miseries wee are in hope that when that is
paste wee shall bee quyte discharged For if Deathe bee once come it is as wee had made an ende of oure taske we haue cause to be gladde bycause wee come too reste Thus yee see what Iobs meaning is But heerewithall wee muste also beare continually in minde what hath bene sayde namely that heere hee declareth his owne passions which we muste not allowe of for so muche as God condemneth them And wherefore are they wrytten Firste to the ende that we myght see that euē the perfectest sort although they bee neuer so pacient fayle not too haue greate hardinesse in fyghting agaynste the passions of theyr fleshe when God layeth his hande vpon them VVe must not thinke that Iob and suche other lyke were made of steele or senslesse folke Althoughe there were a singular stoutenesse in them that they indeuored themselues to obey God yet was it not withoute touche of breste for they were fayne too feeele maruaylous stings in theyr fleshe And althoughe they outstoode the temptations and gat the vpper hande of them yet had they stormes and were tossed too and fro in the meane season And this is tolde vs to the end we should stand the more vpon our garde and pray God too strengthen vs assuring our selues that although wee had neuer so good a desire to honoure him yet should wee be vanquished by and by were it not that he holdeth vs vp by his hand and giueth vs strength from aboue to fight valiantly with stedfastnesse Besides this we be admonished also not to be out of hart though wee seeme at the poynt to quayle nor to bee discouraged for all that For the excellentest men that euer were haue alwayes bin so effeebled for a tyme howbeit God hath stood to them in such wise as they haue gotten the vpper hande in all their battelles And God will giue suche victorie also if we call vpon him and bee not so foolishe as to sooth our selues in our owne vices Finally let vs cōsider to what vse wee ought to applie that whiche is sayde heere namely that God hath bounded the tyme of mans lyfe Very well Is it to the ende wee might say hee ought too leaue vs as he found vs and that he should get him away from vs as Iob sayde yesterday that it seemed vnreasonable that God shoulde open his eyes vpon so wretched creatures and that hee ought to let men alone there bycause they bee not worthy too bee matched with him for what strength is there in them No. But lette vs marke what a fayre hande we shoulde make if God shoulde get him away from vs I meane if he shoulde not guyde vs to redresse vs when wee do amisse If wee liue but one daye without Gods visitation we fall asleepe in our sinnes much more if hee spare vs a long time according as wee see that when men are in prosperitie they know not that there is a God which is a iudge ouer them they cannot find in their harts to be hild vnder any yoke or to be bridled a man cannot by any meanes bring them to reason Seeing it is so how rebellious wold we be if God should let vs alone all the time of our life How woulde we play the horses that are broken looce There wold be no way to make vs to knowe our selues that wee might returne vnto god Therefore it behoueth vs to pray him too pitie vs and so to tame all the lustes of our flesh as we may bee teachable and obedient towardes him So then let vs marke well that it was an excessiue passion in Iob too alledge that it were meete and conuenient for God to let men alone as they are bicause their life is shorte and brittle and bicause that hee himselfe hathe assigned it a determinate terme Agayne it is verie requisite that God should watch ouer vs and looke narrowly to vs bycause it lyeth not in vs to guyde oure owne steppes And if wee were not in his protection I pray you what wold become of vs For it is pitifull to see with how many deathes wee be beseeged Had not God neede then to haue a fatherly care of oure life So whereas Iob desireth God to withdrawe himselfe from him let vs pray him to draw neerer vs and that in two sortes The first is that inasmuch as it is for our behoofe to be in his custodie to be mainteyned by him bicause we liue not but in him nor are susteyned but by his power it may please him to make vs feele his presence and to know that he is newre at hande to vs too aide vs and succoure vs And furthermore whiche is the second point that it may also please him to bee neere at hande with vs to chastize vs when hee seeth vs too farre out of square True it is that wee ought to pray him too vse such gentlenesse towardes vs as we may not be pressed more than we bee able to beare But yet therewithall we haue also to desire him to lifte vp his hande when hee seeth that wee haue neede of any correction For if hee shoulde let vs alone it were ynough to rocke vs asleepe and to make vs very blocks Thus much concerning that poynt But aboue all we ought to wey well that which is sayde heere namely That the life of a man is determined by God that bee hath the account of oure monethes in his handes and that he hath sette an ordinance whiche cannot bee passed Heerevpon wee haue cause to take greate comforte for that our life is in Gods hande Beholde heere what is the cause that men are so fearefull as they dare not stirre one finger but with trembling and it seemeth too them that this thing or that thing may befall them namely for that they knowe not that God hath them in his keeping and that it belongeth to him as well to take them out of this world as he hath created them For were wee throughly perswaded of that it is certaine that we should go on our pace not be so tormented as we be So much the more then ought wee to make accounte of the doctrine that is conteyned heere that is to witte that God hath limited our dayes Howbeit it is true that we must keepe a meane in this behalfe For although wee ought to warrant oure selues seeing our life is in Gods hande yet must wee not be rash to cast our selues geerishly into any daunger but wee muste walke aduisedly according as God commaundeth vs There are some fantasticall persones who hearing that the dayes of a man are numbered and that wee can nother lengthen nor shorten our lyfe bycause it is in Gods hand and at his good pleasure will by and by say very well then if I do all that comes in my heade it is all one he that is borne to be hanged shall neuer be drowned as the prouerb sayes among the Papists Yea when the vnthrifts that are among vs are disposed to dally