know the temptations that may happen vnto theÌ„ It is true that we must not be herein to hastie so that wheÌ„ we heare any mention made of the deliuerance that god will send vs in our aduersities wee begin by and by to replie Yea but when shall it be we must not stay vpon such fantasies but we must generally learne to be pacient in all things least we fall head long into fleeing fantasies and conceyue in our mindes things that God will haue yet to remaine vnknowne of vs Let vs then leaue the iudgement to him vntill he reueale it vnto vs and let vs know perfectly that he doth such things as we cannot presently comprehende This is the cause why Iob sheweth here that all go to the graue and that all are brought thither and it is to the ende that we should gather thus well it is true that in death all are like wee put no difference betweene the godly and the wicked and as Salomon sayeth in his booke of the preacher a liuing dogge is better than a dead Lion and the death of a man is like the death of a dog inasmuch as the bodie of a man shall rot as well as the carkasse of a beast VVe see all these things but yet we must not stay there Let vs then beholde that which is shewed vs in the mirrour of Gods worde That is to wit that there is a greater iudgement which God reserueth and will execute when he shall shewe himselfe to bee the iudge of the whole world Thus behoueth it vs to knowe temptations when we haue known them we must resist them go forward let vs not be so folish as to say Oh whosoeuer shall find prosperitie in this world let him enioy it for in deth there is no hope But contrariwise we must say if we haue aduersitie in this world let vs know that a better hope is layd vp for vs and this is it whervnto God calleth vs If we haue prosperitie in this world let vs thanke him for all but let vs not put any confidence in it for prosperitie may be taken from vs betwene this to morrow specially when we abuse the same Thus I say must we wey things present and thinke with our selues that if we iudge of them according to mans iudgement al shall be done out of order and it is to the ende that fayth might preuaile in vs and that the woorde of God might guide vs so as it may be as a candle to shew vs the way in the midst of the darkenesse of this world vntill we come to that heauenly brightnesse wher ther shal be no knowledge in part but all perfection at which time we shal behold God face to face Now let vs fall down before the face of our God with acknowledgement of our faults desiring him to make vs haue a better feeling of them and that wee may be more and more touched with them so as we may be displeased with them too the ende wee may inioy the grace that is promised vs in the name of our Lorde Iesus Christe And that when oure sinnes passed bee forgiuen vs of him it would please him to guide vs by his holie spirit so as we may alwayes more and more aspire too the perfection of the heauenly riches to the which he calleth vs where being rid of all our imperfections and infirmities of man we may be clothed with his heauenly glorie which hath bene purchased for vs by the bloud of our Sauiour Iesus Christ That it may please him c. The .lxxxiij. Sermon which is the first vpon the .xxij. Chapter THen Eliphas the Themanite ansvvered and sayde 2 Shall a man be profitable vnto God the vvise man profiteth himselfe 3 VVhat careth the almightie if thou bee rightuous or vvhat shall hee gaine if thou vvalke vprightly 4 Is God afeard to reproue thee or to come vvith thee into iudgement 5 Is not thy vvickednesse great and are not thine iniquities infinite 6 Thou hast takeÌ„ a pledge of thy brother vvithout a cause thou hast spoiled him that vvas naked 7 Thou hast not giuen vvater to drinke to him that vvas a thirst and hast denied breade to him that vvas hungrie 8 And the mightie man had the earth in possession and he that vvas in authoritie dvvelt in it WHen wee haue too doe with men if wee can charge our aduersarie with anye thing or can fynde anye thing too reproue in him wee thinke wee haue halfe obteyned our matter yea I say when we our selues are in the faulte and there needeth no other iudge too condemne vs but our owne conscience If any man accuse mee and I finde my selfe culpable I seeke if I can finde any thing for mee too snatch at in him And that will I alledge for myne owne discharge and why so For mee thinketh that I should so muche the more diuert and turne away the myndes of them that should bee iudges of my cause too the ende that they should not wholy stay vpon me and that the euill which I haue committed might be as it were darkned and wrapped vp The common practise therefore that wee vse one with another is that we seeke some starting hole the same must serue vs to shift off the matter as when we can say what I haue done such a pleasure for a man and if I haue afterward offended him the same ought to be layd in the ballance Thus wee would diminish the fault that wee haue committed or else we alledge thus though I haue offended in this behalfe is this man altogither innocent Now when we come to God and these things fal to the grouÌ„d It is true that wee would vse the same talke with God as we do with mortall men But we are deceyued And why what is that we can charge him withall what can we finde blame worthy in him what seruice can wee alledge that wee haue done him to say that he is beholding or bounden vnto vs for it Our mouth must needes be stopped in all this so as there is no more to doo but to confesse the debt and with all humilitie to acknowledge the condemnation to bee iust without making any replie or without attempting the law any further for we shall get nothyng thereby And this is the argument that is here handled by Eliphas And so we see that of this talke which hee hathe may be gathered a good lesson and hee had spoken verye well if he had applyed the same as he should But he dyd not well in applying it vnto Iob. This is it wherein he was deceiued Yet is this doctrine in it selfe and generally profitable for vs that is to wit that when God doth summon vs before him and stirreth vs vp too acknowledge ouâ—e faults it booteth not to seke any reply or to say If I haue offended in this behalf God ought to pardon me for behold I haue serued him in such a thing and he ought to acknowledge
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
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.
godly in old time 20. b 32. 28. a 38. Deliuering and Deliuerers Only God Deliuereth from aduersitie 109. b 8. Gods deliuering of vs from any one aduersitie or affliction must strengthen vs against all other afterward 818. b 39. The vvickednesse of the Papistes in making many Deliuerers 109. b 19 Deserts and Deseruing It is a renouncing of God for a man to trust in his owne Desertes 594. a 44. It is an Article of beliefe in Poperie to say that men can earne or purchase heauen by their owne Deseruings 803. b 25. God doth not handle menne in this present life according to their Deseruings 496. a 24. Of Despayre Despayre must be taken heede of in aduersitie 51 b 6. VVe must not Despayre nor â—ee discouraged though we slide backâ— oftentimes through infirmitie 659. a 4. b. The meanes too keepe vs from Despaire in time of afflictioÌ„s 152. b 11. Of Death and Dying The Death of the persecuted is a precious Death 112. b 21. The children of God ought to wish for Death 66. a 36. VVhat measure is to be kept in vvishing for Death 64. b 17. Iob wisheth amisse for Death 118. b 35. 58. In what respecte the children of God wish Death 118. b 33. In what respect woorldlings wishe Death 118. b 54. In what respect vvee may wishe for Death 64. a 7. The difference betweene the Death of the godly and the death of the vngodly 112. b 29. 347. b 56. DominioÌ„ ouer death belongeth only to God. 74. a 25. VVhy Death is not desired but shuÌ„-ned of vs. 506. a 25. VVe ought alvvayes to thinke vpon Death 83. a 57. The Death of the wicked is alvvayes forcible 505. a 20. There is no rest for the wicked in Death 61. a 5. All men must neeedes die 84. a 16. Of preparation to Death and cherefulnesse in dying 85. a 44. VVe draw continually vnto Death 83. a 45. b 8. VVhat is is to Die without wisdome 85. b 5. It is for our profite too Die betimes 112. a 61. It is not lavvfull to seeke Counsell at the dead 157. a 48. VVhether the Dead know vvhat we do in this life 290. a 36. VVho be the Dead 488. b 49. In man of himselfe there is nothing but Deadlynesse 141. a 58. Deuotion Our ovvne Deuocions and fancies driue vs â–ª backwarde from God. 458. b 53. VVhat the Papistes call Deuotion 458. b 40. From vvhence Popishe Deuotions sprang 436. a 61. Duties of diuers sortes The Dutie of all Superiors 14. a 12. b 9. 17. 31. 630. b 52. 676. b 2. The Dutie of suche as are in authoritie 14. a 53. b 36. 582. b 25. The Dutie of suche as are of meane degree 677. a 20. The Dutie of Ministers Preachers and Teachers 14. a 60. b 44. 70 a 27. 71. a 54. 627. a 37. 628 a 17. The Duty of men in prosperitie 22 a 31. The Dutie of olde folkes that are ignorant 619. a 1. Dutie of Parents 14. a 28. b 31. 59. 302. a 35. Dutie of Rich men 6 a 58. Dutie of hosholders 14. a 30. b 32. The Dutie of Offenders 50 a 52. The Dutie of a true Christian 70. a 13. b 49. Our Dutie towardes the afflicted 49 a 9. 50. b 1. Our Dutie towards such as are wroÌ„gfully oppressed 718. b 39. Of Difference It is God that hath made and set the sundrie Differences and Diuersities betvveene all things 799. a 18 801. b 24. Of Discerning Howe to Discerne a right meening mynd 684. b 29. VVe Discerne not that which beloÌ„geth to our soules bicause wee are too much wedded to this present life 551. a 33. A marke to Discerne Hipocrits from Gods children 73. a 5. How greatly it is for our behoose to Discerne God from his creatures and vvhat inconueniences insue of the contrarie 715. a 32. Disorder The Disorder of things in this vvorld impeacheth not Gods rightuousnesse 703. a 34. VVhy God suffereth things too bee Disordered in this worlde 703. a 50. Of Displeasing of God. VVhen we Displease God it is al one as if we proclaimed warre against him 771. a 21. Vnaduised Displeasing of God must be eschued 56. a 20. Aduised Displeasing of God is monstrous 56. a 30. Of Disputing with God. The cause why men Dispute vvith God and thinke his iudgementes strange 678. b 32. Of a Dissembling It is not lavvful for Christians in any wise to dissemble 503. b 21. They that Dissemble other mens euill doings are as giltie as the offenders themselues 698. b 2. Diuinitie Popish Diuinitie 215. b 11. 292. a 15. Popishe Diuinitie hath two partes 292. a 15. Doctrine Gods Doctrine must not be corrupted vvith mingling or disguising Al Doctrine that tendeth to the glorie of God must be helde for good and holie 714. b 26. VVhereat the Doctrine of God beginneth to be vaileable in vs. 488. b 50. The naturall office of good Doctrin 520. a 44. VVee must assure our selues that the good Doctrine which God sent vnto vs for our welfare commeth from heauen 573. b 40. VVhy God hath fitted his Doctrine to our capacitie 636. b 10. All good Doctrines must be receiued without questioning 129. a 41. The person that bringeth vs the Doctrine of God ought to be receyued vvith reuerence 715. a 10. Al they that do not submit theÌ„selues to the Doctrin of saluation fight against God. 410. b 53. The faithfull must trie all Doctrines before they consent to them and the touchstone too trie them by 628. b 20. 631. b 3. Looke more in Preachers Teachers Scriptures Gods worde Of Doubting Euen the perfectest and faithfullest men doe sometimes fall intoo Doubt of Gods prouidence 700. a 51. The Doubting of the faithful is ioyned with quietnesse 66. b 56. Though we â–ª see death present before our eyes yet must we not Doubt 563. b 30. The least Doubt or grudge that we receiue against Gods rightuousnesse is blasphemie 654. a 1. No aduersitie must make vs Doubt of God. 535. b 31. Of Drawing The meanes whereby God Draweth vs too him are his feare and loue 532. b 9. Two causes for the which god ought to Dravve neere vntoo vs for our custodie and maintenaunce and for our chastisement 276. a 50. Dust VVhat is ment by casting of Dust vpon mens heades 50. a 42. Looke more in Ashes E. Eagles The nature of Eagles 786. a 32. b 36 Proofe of Gods mightie power and wisedome and prouidence in the nature of Haukes and Eagles 786. a 28. 787. a b. The diligence of the Eeagles in seeking their pray bereueth vs of excuse if vvee be slothfull in seeking the foode of our soules and the heauenly life 787. b 42. Eares To vvhat end vse our Eares serue 661. b 14. 662. a 15. b 1. VVhat is ment by Gods opening of our Eares and howe hee doth it 720. a 8. Earth The Cituation of the Earth and the vvonderfull vvorkmanship therof 758. b 14. 759. a b. 760. a. A double measuring of the Earthe 769.
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
and they say see the wicked fortune but what thoughe wee must for all that be constant Here ye see what the pacience of the vnbeleeuers is Although they bee renowmed in the worlde for courageous and stout fellowes yet ceasse they not to lift vp themselues agaynst God and to finde fault with him and to bee short euery of them wyll needes cleare himselfe I know not say they why this is happened too me but if it bee for that fortune is agaynst me or for that God is idle and hath no minde of things or rather else for that mans state is suche And so in the meane while suche manner of men ceasse not too haue their hearts full of venim But God will haue vs pacient after another manner that is to wit hee will haue vs readye too endure all thinges assuring oure selues that good and euill proceede from the hande of him Hee wyll haue vs too abyde his chastizemente desyring nothing but too be gouerned by hym and renouncyng all oure owne affections And thoughe it seeme troublesome too vs hee wyll haue vs fyghte agaynste oure owne wicked lustes and too resyste them in suche wyse as hee alone maye continue oure maister for it is not possible that we should haue that pacientnesse so franke and free in vs if wee take not occasion too comfort oure selues in god And howe wyll that bee It behoueth vs too bee well assured that when God scourgeth vs hee purposeth not oure destruction but rather procureth oure welfare For as for hym that imagineth and deemeth God too bee bente agaynste hym hee can not but fall intoo some griefe and anguishe of mynde yea and euen into some frenzie to play the sauage beast and to lift vp him selfe agaynst god Can wee loue God when wee persuade our selues that he seeketh nothing but to vndoo vs and to destroy vs So then it is very necessarie for vs to be fully resolued that when God punisheth vs it is not a tokē that he hateth vs nor that he holdeth vs for his enemies but rather that he by that meane procureth our saluation And here we see how that as Sainct Paule sayth our victorie consisteth in taking holde of this loue of God in Iesus Christ so as we be throughly persuaded that God hath adopted vs to be his children for if we haue that principle we shall not be dismayd with any affliction VVhy so for sith that God loueth vs we shall neuer bee confounded and so little shall our afflictions hinder our welfare that they shal turne to our furtherance and God will worke in such wise that our saluation shall be aduanced by the meanes therof So then seeing that Iob who was beloued of God and was one of the excellentest men that euer were in the worlde hath bin so grieuously afflicted Let vs assure our selues that if God do now and then suffer vs too abyde ouer hard and painfull aduersities yet ceasseth hee not to keepe vs still vnder his protection and to loue vs and of very loue to prouide for vs the things that are good and profitable But wee must come too that which is set downe here that is to wit that God punished Iob not only in his goods but also in his children This is to be marked well For sometimes he that sheweth himself stout in some one kind of temptation wil by and by be quayled in some other As for example There may be some man which in such wyse despizeth the goodes of this worlde that if hee haue bin verie riche and afterward be sore impouerished ye shall not see him shrink but continue stil in good quiet and he will say well I haue bin riche but it was Gods will to chastize me I am bereft of al my goods and substance God be praysed for it A man would thinke that this man is so constant as it shoulde seeme hee hath no feeling of his aduersitie Beholde the great vertue of him Yea but if hee bee assayled on the otherside so as there happeneth some newe temptation to him yee shall see him so encombred as hee hath no meanes too comfort himselfe Then is it not ynough for vs too be pacient agaynst some one kynde of aduersitie but we must withstand all troubles And here wee see also why our Lorde exerciseth vs in diuers maners which is a thing to bee marked aduisedly For after that God hath sent vs some aduersitie and wee suppose our selues to bee escaped from it wee thinke it straunge to see an other mischiefe come backe againe in the necke of it This I say is verie harde too our imagination But God hath good reason too quicken vs vp so by diuers temptations too the ende oure pacience maye shewe it selfe as I haue sayde heretofore Nowe if a mans goodes bee deare too him much more precious must his children needes bee And here we see also why it was our Lordes will that this should be the last tydings as though Iob had beene set here vppon the racke VVhen a man is layde vpon the racke his tormentes are continually incresed more more vntil they be come to the vttermost that they can no more Satan vsed the like policie wyth Iob. For when hee caused woorde too be brought him Beholde thine Oxen and thy Shee Asses are takeen awaye by the Sabeans and Robbers are come and haue slaine thy seruants then was it as if hee had fyrst put the corde to him VVell here wee see the man layde vppon the racke VVhen one came and tolde him Beholde fire is falne downe from Heauen and hathe consumed thy cattell it was as if a man shuld haue hanged a great weight at his feete to encrease his paine and too put him too the more griefe But see the extremitie that came in the ende when one brought him word of the death of his children Then let vs learne that when wee haue scaped some one aduersitie which we thought to be ouer heauie and ouer-hard to suffer God is able too send vs another that shall farre exceede all that wente afore And why is that For Sathan preaceth vppon vs on the one syde and God gyueth him leaue so to doo to the end aforesayde which is that we should passe through such tryall to the intent that God might be glorifyed in vs and that we might haue so much the greater cause to yeeld him thankes when he shal haue deliuered vs from the assaultes of suche an enemie and so mightie as Satan is Sometymes also he doth it for our hardnesse sake VVhen he seeth that we be dull vpon the spurre and that we be ouerslowe and restie hee must needes pricke vs so much the more roughly according as we commonly say A rough horse must haue a rough ryder And so haue wee nothing here in the example of Iob but to marke that which I haue touched alreadie But here is also that whiche I haue spoken of afore namely that Iobs temptations were diuers in an other
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
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
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
in a thousand there shall be a hundred thousand others wherat we ought to learne somewhat more But if wee be so dull as that nother heauen nor earth can profit vs let vs come to our selues Let vs bethinke vs well then doth God come so familiarly vnto vs as well in his works as in all things that we see in our selues Though we cannot knowe him as he is yet at leastwise let vs perceyue him whē he worketh so familiarly in vs But it is certayne that we fayle in that behalf and therfore we must conclude that wee haue no wit to knowe god Now then when we shall haue inquired of Gods presence and power let vs lerne to humble ourselues according as Iob addeth heere for a conclusion Behold sayeth he whensoeuer I shall come to answer before him I will neuer attempt to iustifie my selfe but I wil submit myselfe to my iudge to intreate him Now we see wherevnto all leaneth that Iob hath spoken although his talke be disordered Verely we may gather a good lesson of it though we haue no more but the generalitie that hath bin declared heeretofore But now when Iob sheweth vs the mark that he shooteth at it is certayne that that wil profit vs double So then let vs marke well this word how that after that Iob hath spoken of Gods power and wisdome and giuen some mirrours and presidents of it he sayeth what is to be done then my frēds Ye se God is our iudge VVhen euery of vs hath looked into himself put the cace that we be no euill doers that haue led altogither a wicked life put the cace wee haue bin no whoremongers no murtherers nor Theeues put the cace that God bee not able to charge vs that we haue liued naughtily and wantonly yet notwithstanding who is he that dares be so bold as to opē his mouth to say I am rightuouse and I deserue well that thou shouldest receyue me to mercie where is he that dares presume to be so bold ▪ what is to bee doone then VVe must come before our iudge too intreate him by fayre meanes And this worde Intrcate importeth that we must pleade gilty that is to say that wee must knowe how there is nothing but matter of death and damnation in vs that there is nothing but sin wickednesse in vs that we haue none other refuge but only to his mere mercie Thus ye see what the word Intreate importeth And so as oft as there is any speaking of presenting our selues before Gods maiestie let vs marke well that he cannot bee glorified at our hands as he ought to bee except wee bee brought vtterly vnder foote so as all mouthes be stopped and the whole world confesse themselues indetted vntoo God as S. Paule speaketh in the thirde to the Romanes Therfore when we come to make intreatance before our iudge let it not be with a mynd to iustifie our selues for we shall get no good by so doing Also let vs not imagin that the honor which God requireth of vs consisteth in ceremonies nor in braueries nor in any other like things let vs not stand vpō apish toyes as the Papists do vpō I wote not what other gewgawes that men haue broughte in of thēselues I say let vs not think that God will be serued honored at our hands with such geere But let vs bend our wits to dedicate our selues wholly vntoo hym framing ourselues after the rule that hee hath giuen vs in his word assuring ourselues that if we do so he will dayly increace his graciouse gifts more and more in vs vntill he haue brought vs to saluation notwithstanding that we be vnworthy of it And now let vs fal flat before the face of our good God with aknowledgemēt of the innumerable faults which we cōmit dayly against him beseching him to make vs know thē better than we haue done that wee may bee touched with true repentance desire him to guide vs in all our ways leading vs by his holy spirit and receiuing vs as hys childrē whom he hath adopted in the person of his onely Sonne that he wil make the preciouse bloud auaylable which he hath shed for our redemptiō to the end that being confounded in our own sinnes in the offences that we haue cōmitted against him wee may flee to his mercie for refuge that in the mean while it may please him to susteyn vs in our infirmities not suffer vs to be giuē ouer to worldly vanities but that we may couet the heauēly things apply al our wits therevnto That it may c. The .xxxv. Sermon which is the thirde vpon the ninth Chapter This Sermon contayneth still the exposition of the .xiij .xiiij. and .xv. verses and then the text that is set downe here 16 If I call vpon him and he ansvver mee yet vvould I not thinke that he hath heard mee 17 He hath smitten mee dovvne vvith a vvhirle vvind and he hath vvounded me vvithout cause 18 He giueth mee no ley sure to take breathe but he filleth mee vvith bitternesse 19 If man go to strength beholde hee is strong and if a man deale vvith hym by Iustice vvho is he that may cope vvith him 20 If I iustifie my selfe myne ovvne mouth condemneth mee If I alledge myne vprightnesse he shall esteeme me frovvard 21 If I say I am sound yet knovv I not my soule and my life misliketh me 22 Behold one point vvherein I am resolued that is to vvit that God destroyeth the ryghtuous and the vnryghtuouse alike YEsterday wee treated of thys poynte namely that although wee knowe not our sinnes sufficiently yet notwithstanding it behoueth vs to come vnto God with intreatance That is to say euery of vs must acknowledge himselfe a wretched sinner and assure ourselues that all of vs haue neede of the mercie of him that can condemne vs with good right according as Paule sayeth that al of vs are runne in arrerages with him And why so bycause sayeth he we be destitute of Gods glory As to menward we may wel glorifie ourselues and it maye seeme vntoo vs that wee haue good cause so to doo But come wee once too the greate iudgementseate there we must al of vs stand confounded And here ye see why it is sayd that if God withdrawe not his wrath all strong helpes shall bee beaten downe by hym and when we shall haue gathered togither all that may ayde vs God shall ouerturne it euery whit except he be pacified that is to say except that hee of his goodnesse receyue vs to mercie For there is no hope at all that wee should preuayle agaynst him Therfore it behoueth vs to fall to some agreement And how may God be set at one with men Is it by making payement of themselues or is it by shewing themselues to be rightuouse when hee maketh inquisition No but by making intreatance according to that which I haue sayd already Then let vs mark how it
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
is wont to giue to those that are his And although the same appeere not at the first brunt yet in the end they shall alwayes bee comforted according as it is sayd in the Psalme Lorde thou hast comforted mee after the sorrowes of my mynde For God may well holde vs short sometimes but he will set vs at libertie in the end And heere ye see howe that which Eliphas addeth ought to be expounded namely that the extorcioneres euer the person that is full of violence shall not knowe the number of his yeeres The faithfull are at that poynt as well as they Furthermore we heare what request Dauid maketh Shewe me at leastwise sayth hee what my time is that I maye take my afflictions in good woorth when I perceyue that they shall not last for euer VVe haue seene the lyke request made by Iob himselfe saying that hee knewe not what the length of his time was nor how long God was mynded to hold him heere VVhy then doth Eliphas referre it specially to bee despisers of God and to suche as are full of pryde and outrage It is by cause they be full of care and thought for their life and yet in the mean while wote not how to account it And we for our part knowe that wee haue no certaine terme heere howbeit that wee shall continue heere so long as it pleaseth God to mainteine vs Seeing wee bee come into the worlde and it is God that hath set vs heere wee must giue him leaue too holde vs heere or to take vs away at his pleasure In the meane season wee heere howe he telleth vs by his worde that hee guideth vs altogether the haires of our heades are numbered that wee neede not to bee afrayde of any thing though wee were beset with neuer so many daungers and that wee ought not to surmise that thinges are mingled togither in the worlde or that fortune beareth any sway For although wee bee but sillie wormes of the earth yet doth God thinke vpon vs and he hath our life in his hand and will keepe it well and safely Ought it not to suffise vs when we know this protection of God Seeing I say that we be assured that God keepeth a reckening of our yeares and dayes yea and that he numbereth the verie haires of our heads do we not perceiue a sufficient certaintie And so it is not without cause that Eliphas sayth that the extorcioners knowe not the number of their dayes And why for they seeke it with as great anguish as may be saying How now May we liue yet still Are we sure of this or that But when they haue made their long disputations and great discourses they always turne backe to a continuall vnquietnesse bycause they rest not themselues vpon Gods prouidence But we for our part must not do so but we must pray vnto him that after we haue put our liue into his hande we may be quier whatsoeuer troubles befal vs knowing that forsomuch as he hath made vs and fashioned vs he is able to deliuer vs from all daungers whensoeuer he listeth to shew himselfe our deliuerer and thervpon we must conclude that he will watch ouer vs when we be asleepe As much is to bee thought of that which Eliphas addeth namely that the outrageous man doth alwayes beliolde the sworde that is to say hee doth see the infinite daungers that hem him in rounde about by reason where of hee quâ—keth and is agast This agreeth properly vnto Tyrantes True it is that their state may well seeme to bee happye Howbeit they be so troubled in their myndes that they perceyue it to bee better for them to haue bene of small and bace degree than too bee so honored and feared and yet in the meane while they themselues are afrayde not onely of men but also of euerie leafe that shaketh vpon a tree Verely there was a Tiran that confessed as much For when one flattered him and sayde he was a Prince of such Maiestie as it might seeme that he was a God in the worlde and that euerie man might desire to be in his state If thou sayth hee wart in the like cace that I am and knewest as much as I thou wouldest not wishe to chaunge thy state for myne Herevpon he caused a goodly banquet to bee made ready and setting this his familiar friend in his own place caused a naked sworde to bee hanged ouer his head with the poynt downeward VVhen he sawe the daunger that he was in he could nother eate nor drinke and as for all the braueries that he had esteemed so highly afore he made no more account of them And this is it that Eliphat meeneth namely that Tyrants and cruell folke shal alwayes liue in feare notwithstanding that they seeme to bee well at ease and haue great power and gardes And why For they haue the sworde continually before their eyes Some man will demaund whither the faithfull shall not feele the daungers that threaten them Yes certainly yea and it is good for vs to feele them For if we wist we were warranted wee would not care to runne ynder the wings of our God but we would play the colts that were broken looce God therfore is faine to warne vs and put vs in mynd that we be besieged with a thousand deathes and that wee bee not able to step forth one pace without tumbling into our graue VVhen wee consider this and there withall see plagues warres famine such store of miseries suche store of diseases and so many other inconueniences both by beastes and by other thinges so that looke howe many creatures we see in heauen and earth wee see as many deathes or at leastwise as many thinges against vs then we bethinke vs Alas wee bee very wretched creatures if God pitie vs not Moreouer we be prouoked to runne vnto him and to saye Lorde thou seest that if thou sheeld me not with thy hand I haue not one minute of an houre to liue and therefore good Lorde voutsafe to preserue me See howe the faythfull beholde the sword howbeit in beholding it they behold also the grace of God and when they be made priuie to the dangers wherein they are they flee to the sayd suretie which is shewed vs so often in the scripture which is that if we put our whole trust in God hee will not onely be a wall and dubble rampire to vs as it is sayde in the Prophet Esay but also a wall of brasse or steele and at a worde he will be an inuincible fortresse to vs â–ª Lo howe the faithful hauing behild the sworde do neuerthelesse behold Gods protection being well assured that although death seeme to manace them on all sides yet shall not the sword come at them and if it doe come yet shall they not fall headlong as men say But the wicked shall for their share haue this fearefulnesse that the beholding of the sworde shall sinke into their stomackes and make them say
they shake off all feare and beare themselues in hand that they should not indure him any more to be their iudge â–ª and to be short that they ought not to owe God so much dutie as to come to account before him and therwithal they become the bolder too giue themselues ouer to all naughtinesse as though it were lawfull to doo what they list And Eliphas giueth the title of almightie vnto God purposely according to the circumstance of the place Not that God can at any time be ouercome but Eliphas inteÌ„ded here to scorne the pridefulnesse of the wicked in strengthning themselues after that maner against god And who is he what meene you He is the Almightie yea and what shal become of your strength If ye had to incouÌ„ter with creatures it wouldstand ye in hand to knowe which of them is strongest But sith you make warre with God must ye not needes be ouerthrowne ere ye come to hand strokes There is no strength but of him yea and whereas yee haue borowed it of him will ye come to turne it against him Thinke ye that hee will suffer the strength whiche he hath giuen you to diminish any whitte of his maiestie Must it not needes serue him to confounde you withall Yee see then for what cause Eliphas hath expressely sette downe here the worde Almightie in reproching men for strengthning theÌ„selues agaynst god But we haue yet one other good and profitable lesson to gather hereof which is that if wee will not haue warre with God we must bee well ware that we absteyne from all euill doing and from all wrong â–ª and we must liue among our neighbours without working them any anoyance or iniurie For assoone as wee doo but stirre one finger too poll other men of their goodes or to trouble one and too deuour another beholde God is as it were chalenged by vs to make warre with vs bycause wee haue gone aboute euill towardes them whom hee hath taken vntoo his tuicion VVee see that when earthly Princes haue giuen their protection to any house if a man doo them any wrong it is not simple felonie but high treason whereof they will bee auenged And doo wee imagine that God will bee lesse priuileged than Princes Hee hathe set his badge vpon all poore folke by taking them into his owne charge and protection Nowe if any man come too torment them and afflict them will he suffer it Then as I sayde let vs learne to brydle our selues to the ende that wee vse no outrage against our neighbours And further more also let vs keepe our selues from this frenzie that is spoken of heere For we bee not well in our wittes if we take our selues too be mightie and strong before god Therefore let vs aduisedly walke in modestie and acknowledging the frailtie of our nature let vs humble our selues and let the same serue to holde vs within our boundes and knowing that thing whiche God permitteth vs too knowe let vs bee contented too walke plainly on oure waye wythout running ouer the feeldes like stray cattell for what else is that but too strengthen our selues agaynst God when wee presume to doo that which God hath forbidden vs shall wee esteeme it too bee but a single disobedience Is it not more than a diuelish furiousnesse So then let vs vncace our selues out of all pride and presumption and simplie followe that which God sheweth vs And if wee be tempted nowe and then with the sayde vaine fancie let vs marke well this woorde Almightie too brydle vs withall saying Howe nowe wretched creature what wilt thou doo wherevpon muzest thou For thou strengthenest thy selfe in thine euill and beholde God telleth thee that hee will lift vp himselfe agaynst thee and thou must be faine too feele him thy foe and mortall enimie Therefore restreyne thy selfe except thou intende too feele his mightie hand which is able to destroy thee quite and to make cleane riddance of thee Marke I say what wee haue too note in this sentence And furthermore let vs hearken howe Eliphas addeth that God willâ—aze the wicked folkes by the neckes and that if they bee neuer so well armed so as they haue both helmet and sheelde God will seaze vpon them through the thickest of their furn ture VVhereas hee sayeth that God will seaze the wicked by the necke it is to shew that they shall bee caught in suche wise as they cannot by any meanes escape For it is sayde that a man is hilde by the necke when hee is shet vp in extremitie and distresse God therfore sheweth that hee will deale after the same fashion with wicked folke and that he will not handle them with strokes of cudgels nor onely giue them a blow or twaine but seaze vpon their neckes to choke them And good reason it is that it shoulde be so For we see howe cruell they haue beene to their neighbours and that they haue hilde their foote vpon their throtes as muche as they coulde God therefore must not vse gentle corrections towardes them but his assayling of them must bee with extremitie to their confuzion And forasmuch as the wicked do trust in their armour and artillerie bicause they bee well furnished and forasmuch as they will needes barre God from comming at them it is sayd purposely that he will nippe them through the thickest of their armour and that all their resistance and fortifying of themselues against God shall not boote them a whit against his force They shall haue both corsâ—et and sheeld and yet for all that God will compasse his intent VVherby we be warned to walk continually in feare for we ought to be afraid of Gods punishings according as the holy scripture sayeth that it is a dreadfull thing to fall into the handes of the liuing god Let vs not surmize that wee haue too doo with a mortall man Assoone then as God threatneth let vs fall flatte down and not be so hardharted as to swell agaynst god The wrath of a king sayeth Salomon is the messenger of death and what will the wrath of God himselfe be when God sendeth vs woorde of his displeasure see wee not howe death is present at our backes Therefore let vs not misbehaue our selues for all the helpe that wee can haue at the handes of men or of all other creatures let vs not thinke our selues too bee euer the neerer our purpose when we imagin our cace to be well prouided for For if wee were to fight agaynst creatures it might auayle vs but forasmuch as oure warre is with God can wee serue our turnes agaynst him with that which hee hath in hys hande and with that which hee disposeth at his pleasure VVhen we shall purpose to march on the one side he will make vs turne head another way if he thinke good Yee see then howe we haue to consider that if wee arme our selues agaynst God our owne sword must cut our throte For God will not sende an armie
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
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
for so men are wont to do with wilde beasts Let vs know then that if god deale rigorously with vs it is for that we haue rebelled against him thervpon let vs examine our liues and enquire whether wee haue not offended him And moreouer wheÌ„ such feare coÌ„meth vpoÌ„ vs that we be astonied therwith â–ª bicause we haue not walked quietly in the obedieÌ„ce of our god For vnto theÌ„ that are at peace with him he promiseth that he will keep them although they were beseeged of their enimies and that although they were in the midds of many daÌ„gers yet shal they be alwaies in safetie and sleepe quietly and rest vnder his shadow Therfore if we be astonied with feare let vs vnderstaÌ„d that God punisheth vs bicause we haue not simply walked vnder his obedience To be short euen as peace is a singular gift of God so troubles that come vpon vs are curses sent froÌ„ him I said that peace is a singular gift of God how is that wheÌ„ we shal haue called vpon God with a true assuraÌ„ce that he will heare vs and that he requireth nothing else but that wee should come vnto him it is an inestimable benefite and such a treasure as can neuer be sufficiently valued neither can we obtain the same but by the meanes of faith when we know that God is our father in our sauiour Iesus Christ Now this is not vnderstanded onely of the eternall saluation of our soules but also for that in this world we haue the priuiledge to run vnto God and to coÌ„mend our liues into his hands and to seeke him in all our needes and necessities VVhen we shall haue gotten this peace that wee can stay our selues vpon the prouidence of God and cast all our carcks cares vpon him it is a singular benefite that god hath bestowed vpon vs Contrariwise when we are troubled it is said it is an extreme curse And why Is not the state condition of man most miserable when he is in such feare and astonishmeÌ„t as he seeth nothing but dauÌ„gers on euery side of him and yet caÌ„not come vnto God for to find rest and assurance in him when man is in such feare is he not already as it were in hell Yes surely And therefore let vs assure ourselues that although all things come to passe as we would wish yet if we haue not peace it is nothing Howbeit let vs note also that wee must not seeke our peace in this world as the wicked do â–ª for so loÌ„g as they are not troubled nor molested they perswade maruellous things to themselues they triumph therevpon do all things to spite God withall VVee must not haue a peace that proceedeth of retchlesnesse and blockishnesse And why For they which so triuÌ„ph in this worlde haue neuer any peace but while they forget God â–ª and that is a cursed peace It were better for vs to be in trouble that we might come vnto our God seeke meanes to be reconciled vnto him than to be so past feeling Let vs note then that our peace may not be only while we liue at ease But it must bee grounded in God haue respect vnto him In the meane season let vs knowe that when wee are in trouble it is God that visiteth vs for our sinnes yea and also by this meanes he calleth vs vnto him to the end we should seeke such peace as he hath promised vs froÌ„ him In deede Eliphas sheweth that the troubles whereof hee speaketh and the feare wherwith Iob as he thought was seized were only for that he could not trust in the goodnesse fauour of god And this is a very profitable thing and worthy to be noted For it may happen that euen the faithful shal be in great troubles anguishes as they are not altogither without feeling and yet God ceasseth not to giue them light VVhen they see theÌ„selues in this cace as it were in deepe dungeoÌ„s yet haue they alwaies some light from God they feele his goodnesse and when they haue receiued some comfort he leadeth them stil forth so as they be staied vpon his promise which is infallible To be briefe what assault soeuer they haue they alwaies lift vp their heads looking for their saluation froÌ„ him It is as when a man is ready to be drowned and God reache him his hand Behold he is as though he were restored to life againe looketh vp to Heauen But when wee haue no light and darknesse coÌ„passeth vs on euery side so that we can perceiue no goodnesse from God nor that he is minded to shew vs any fauour then are we in a wofull cace Therefore if wee will be assured in all these spirituall battels which we must abide in this world which are so many feares troubles as God sendeth to trie our coÌ„stancie and stedfastnesse Let vs determine with our selues to set our eyes vpon this light that he sheweth vs that is to say vpon the promises that he maketh vs which are conteyned in his word And if we herken diligently vnto them to stay and repose our selues wholly vpon them Let vs not doubt but he will giue vs such quiet and rest as wee may say Lord I will not be afeard of any euill although I should walke in the shadow of death so that I bee vnder the shadow of thy wings and in thy protection Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes desiring him to giue vs suche knowledge of them as it may not onely cause vs to confesse them but also to hate them and too bee displeased with oure selues for them and too seeke meanes too bee absolued of God from them beseeching him also that he will so guide vs by his holy spirite as we being wholly in his subiection and obedience may seeke nothing else but to yeeld ourselues obedieÌ„t vnto his will. And for as much as he commaundeth vs to liue togither in this world as brethren let vs continue in this brotherly vnitie which he hath consecrated among vs and let euery man imploy himselfe to help his neighbours to the end that wee may vnfeynedly call vpon him as oure father and that hee may acknowledge and auouche vs for his children as he hath giuen vs the testimonie of this adoption in our harts by his holy spirite and by the grace that he hath shewed vs in our sauiour Iesus Christ That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. The .lxxxv. Sermon which is the third vpon the .xxij. Chapter 12 Is not God on high in the heauen and behold the heigth of the starres hovv high they are 13 And yet thou â—aist hovv should God knovv can he iudge through the Cloudes 14 Do not the clouds hide him that he caÌ„ see nothing he vvalketh in the circle of the heauen 15 Hast not thou marked the old
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
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
yong men which had as it were couched downe before him heeretofore rose vp at one side and tripped vp his heeles to make him fall or cast stones in his way for him to dash or stumble at Heereby hee meeneth that he was mocked on all sides and had no more the reuerence that he spake of before To be short he meeneth that God had layde him open to all iniuries And afterward he addeth that his soule vexed him VVherfore hee sheweth that hee was wounded throughe and through For it might fall out that a man should be mocked and not passe greatly for it But Iob sheweth that the reproches and iniuries which men did vnto him touched him to the hearte And that is the cause why hee sayeth That his soule had beene persecuted and his welfare as it were plucked from him The Hebrue worde which he vseth doth properly signifie Royall Princely or excellent and also boūtifull liberall willing or freeharted and the worde Soule is not expressed Therefore it seemeth that Iob ment too name his soule and to terme it Royall or princely as the noblest freest liberallest or boūtifullest part like as kings and princes are termed bountifull or liberall bicause they be full of liberalitie and haue wherewith to do it Howbeit for as much as it is the manner of the Hebrewe tung diuers times to repete one thing twice or else to set down two wordes that are neere of signification the one to the other and tende both to one ende the verie meening of this text is That Iob sayth that his highnesse was ouerthrowne and his welfare taken quite from him First therefore he setteth downe the worde Excellencie or Highnesse and afterward addeth the word Welfare which hath a further scope The naturall meening then is that whereas hee had bene in great dignitie before nowe all was quite dashed And whereas he had bin well garded so as it might seeme that no aduersitie coulde euer haue touched him his welfare was so appayred and oppressed by men that he is become almost vtterly destitute of the comfort of all those whom he had vsed theretofore And hereby we are alwayes put in mynde as I touched yesterday to fense oure selues against such chaunges seeing wee haue the example of Iob. He was excellent among menne for a time and his state had bin as noble as any mans And now behold God setteth him as a horrible gasingstocke Euerie man had bin readie to serue hin and it seemed that the whole worlde should haue fauored him And yet notwithstanding euen they that had earst bin his freends become as wild beasts and raged against him to bereaue him of his welfare For as much as we see this let vs prepare ourselues if it please God to afflict vs after the same sort And if he do it let it not trouble vs out of measure seeing that the same happened vnto Iob. For although God exercised his seruaunt in such wise for a time as hee might seeme to haue vtterly forsaken him yet notwithstanding we see that he looked alwayes vpon him with pitie and the issue sheweth that it was not in vaine for him to haue wayghted his leysure at whose hand he had receiued so many benefites before and to haue called vpon him ▪ and to haue fled to him for refuge Therefore let vs do the like let vs repose our selues vpon Gods goodnesse and let vs hold vs always to his promise and he will make vs feele that the ende shall be none other towards vs than it was towardes Iob. Furthermore although I stand not vpon euery word it behoueth euerie of vs to mynde the things that are treated of here For Iob ment to expresse vnto vs that his state was so miserable as it was able to make our hairs stand vp vpon our head And why First and formost as I haue shewed he excuseth himselfe of his impaciencie and of his tormenting of himself bicause his afflictions greued him For the excessiuenesse of them caused him to doe so In the meane while let vs not doubt but that the holie Ghoste speaketh by his mouth too the intent that if oure aduersities seeme great and vnable to bee borne wee may compare them with the things that hapned to Iob. And seeing that he was scourged much more than we can be we must not be so nyce and as it were childishe when oure aduersities pinch vs and to think that God afflicteth vs to sore But let vs say how now did there not happen as much vnto Iob Yea and was not the miserie which hee indured much more excessiue and outrageous than this Yee see then how we must learn pacience by that which is declared here at length touching the aduersities that Iob suffered And herewithall commeth to this purpose the thing whiche I haue touched that is too wit that the miserie which Iob indured was with in him and that he was not only mocked scorned and wronged by men but also was cast downe in himself For although a mans enemies mocke him and he perceiue well that they backebyte him on all sides yet if he be at rest in himselfe such a man shall not be so greatly tormented as he that is vtterly dismayed and can indure no more And vndoubtedly if a man see suche crueltie in men as they are not satisfyed with the miserie that hee indureth but also fall to blowing of the fire and to greeuing of him further when they see him as good as halfe deade alreadie so as euerie man striketh at him too murther him and to increase the torment wherwith he is alreadie afflicted to the vttermoste that augmenteth his greef and anguish much more Thus ye see what Iob ment in this streine when he sayth that terrour tooke hold on him that he had no rest that his pulses did beat continually and that he had no releef at all like as a man that is in a continuall ague or that is so tormented as he hath no leysure to take his breath Iob then by such complaints signifieth that hee is not onely mocked as diuers are which yet for all that forsake not their meate and drinke and myrth nor as they that are able to defend thēselues so as though men practize euil against them they are not able to bring it to passe but contrariwise he sheweth that he was so afflicted as he stoode in feare of it And vnder this worde Feare hee comprehendeth all the anguishes that wee can feele when either our Lord God or men do set themselues against vs Yea and that word importeth much more than heauinesse or anguishe for heauinesse is a greef for aduersities present But when we are in feare it is as if we sawe death threaten vs and that wee were besieged with many daungers For then we imagin how now Indeede I am in miserie alreadie but that is nothing For suche a miserie may happen moreouer and peraduenture also an other on the other side and yet another to that
to kepe them from stumbling into a deadly fal but that God do hold them back by afflictions And so ye see that the cause why wâ—e fall not intoo the graue is that God afflicteth vs But therewithall Eliu sheweth vs howe harshe this medicine is in that hee sayeth that it consumeth oure fleshe so as wee haue no more the shape of man but are like vntoo deade men that are taken out of the earthe and oure bones doe clatter without and wee can not so much as take breathe but are in continuall tormente so as wee haue no release but God persecuteth vs with such extremitie as we can no more Thus he sheweth that God can not at the first blowe winne that thing at mennes hande which were to be desired that is to wit that they should knowe themselues wretched and full of infirmities and there vpon stoup vnto him but that they must be faine to be ouercom with strong hand and continual torments or else they will neuer yeelde and submit them selues vnto him Behold the two poyntes which wee haue to marke And as touching the firste let vs learne to beare our afflictions patiently sith wee see that they serue vs for medicines and salues Is it a small thing for vs to bee drawne out of the graue These wordes concerne not onely the bodily death whiche passeth awaye but also by a similitude the euerlasting damnation is termed heere a graue or a pit Then are we readie to fall not to breake our armes or our legges no nor only to breake our neckes but also to perishe for euer and to be wiped out of the booke of life and to be cut off from the kingdome of heauen Lo to what state our pride bringeth vs For so long as we flicker after that sorte in the ayre and thinke wee haue anye strength of our selues and build thervpon after our own fancie I say so long as we be possessed with suche foolishe presumtioÌ„ we are always ready to stumble and to perish But God hauing pitie on vs sendeth such remedie as he knoweth to be conuenient which is that he afflicteth vs and beateth vs with his roddes If we grudge and can not be pacient when God doth so chastise vs Is it not an extreme vnthankfulnesse not to suffer God to remedie our destruction to draw vs froÌ„ it So then let vs mark well that here the holy ghost ment to make gods chasticemeÌ„ts sweet and amiable to vs to the end we should beare them â–ª quietly when they be sent vs Marke that for one poynt Verely this will seeme straunge too fleshely reason For oure fleshely reason will saye coulde God prouide no better meane for oure welfare than by tormenting vs after that sort Behoued it him to sende vs to death that he might call vs vnto life Surely it is an incredible manner of proceeding if a man debate it according too his owne reason and he will thinke it but a foolishnesse that God shoulde kill vs in pardoning vs For what are afflictions Signes of his wrath and wee knowe that all diseases are the messengers of death and that all the sorrowes whiche we conceiue are drownings of vs But our Lord sendeth vs sorrows sicknesses and tormentes and holdeth vs in them as vpon the racke till we can no more and till wee faynte in suche wise as our life draweth to the graue For these words concerne not the small afflictions where with we are accustomed but they concern Gods sending of vs to so great extremitie as there remayneth no more hope in vs And how is that must God cast vs into the bottome of death to the end to drawe vs out againe But so worketh he and we must not pleade against him for we shall alwayes haue the worse end of the staf And out of doubt that is the cause why the holy scripture sayeth that it is his ordinarie maner to kil before he quicken and to bring to the graue before he raise to life Then let vs vnderstaÌ„d that God intendeth heere to exercise oure obedience by trying vs to the vttermost so as wee can indure no more no nor so much as drawe our breath but seeme to bee vtterly choked Therefore when our Lorde bringeth vs to that point it is to the end to know whether we be wholly his and whether wee can abyde to be gouerned by his hand or no. Howsoeuer the world go â–ª when we be tempted in our troubles and greefes let this sentence come to our mynde to comfort vs withall behold it is sayde that God in bringing men to their graue intendeth to drawe them out againe and that in consuming their fleshe hee mindeth to restore it again and that in tormenting them with extremitie hee purposeth to comfort them and too bring them to rest Seeing it is so let vs take hold of this comfort and let it suffize vs to assuage all our sorrowes let vs not be out of hart although it seeme that we be vtterly forlorne let vs alwayes passe further and further in the strength of this doctrine and let vs learne to raise vp our selues by it euen when wee bee cast downe into hell Thus ye see what we haue to beare in mynde And afterwarde when Eliu maketh so long a description of Gods chastizements it is to shew vs how dreadfull his wrath is And this also is a very profitable lesson for vs For which of vs thinketh of the greatnes of Gods wrath as it is spoken of the holy scripture It is sayd in the song of Moyses who knoweth the greatnesse of thy wrath And vndoubtedly although Gods wrath bee a fire that consumeth all things yet notwithstanding we thinke not vpon it but ouerpasse it It is tolde vs in Sermons and we reade goodly texts of it but we are not touched with it nother doth any maÌ„ rest vpon it For as much then as we make no accouÌ„t of Gods iustice and take it to be but as a sport we ought to marke wel the counsell that is giuen vs by the holy ghost like as in this text it is saide tha God breaketh mens bones that is to say vseth so great violence as there remaineth no strength at al in them vnconsumed Their flesh wasteth and consumeth away so as there remaineth but an image of death and a man is so continually tormented as he is like a deade man It is not without cause that all this is set afore vs but it is too the ende to waken vs and that when God vttereth his iudgementes against vs to make vs feele our sinnes we should the better be thinke vs that those tormentes are more terrible than can be expressed According also as wee see howe the holie scripture vseth many comparisons in that behalfe VVhy doth it likeÌ„ God to a Lion that breketh and brozeth things with his teeth and plucketh them in peeces with his pawes It is not to attribute such a crueltie vnto God as is not coÌ„uenient for him but
the wicked shal be afflicted too how be it it doth but make thē hardhearted and chafe against God and so little fare they the better by their afflictiō that it doth the more bewraye thire wickednes bring them to the full measure of it But whē God afflicteth his chosen he ouermastreth mortifieth thē in such wise as they tremble before his maiestie becom vtterly dismayed like mē half dead insomuch that there is no more hope of life in thē in respect of themselues and to the worldward and finally ther remaineth nothing for them but that God shuld haue pitie of them And Eliu setteth out the meane whereby god maketh his chastizemēts auaileable towards the faithful that is to wit by comforting them through his goodnesse and by telling them that he is readie to forgiue their sins For althoughe afflictions bee for oure profite and serue vs for medicines and salues as was shewed yesterdaye yet notwithstanding it appeereth not so but by the ende Nowe the ende is shewed vs heere whiche is that God reacheth vs his hande assuring vs that hee will bee mercifull too vs howe so euer the worlde goe notwithstanding that hee hath handled vs roughly Then let vs marke well that the life of oure soules consisteth in the worde of God whereby hee gyueth vs assurance of his mercie and goodnesse towardes vs And too the intente wee shoulde esteeme this benefite as it deserueth it is sayde that hee which is the warranter of the remission of oure sinnes is as an odde man among a thousande so as hee is not to be found at aduenture but is a treasure which God reserueth to those whome hee thinketh good Besides this I haue tolde you that God in promising men the forgiuenesse of their sinnes giueth charge and commission too the ministers of his word to drawe them from death according as it is expressely sayd that the keyes of the kingdome of heauen are committed to those which preach the Gospell Too what ende To forgiue sinnes not of their owne authoritie but to the intent that the wretched sinners may be the better assured of their saluation and not doubt but God receyueth them to mercie Therefore the ministers tell them in his name that they bee quit before his iudgement seate And this is the cause why it is expressely sayde that God will haue mercie of a man when hee sendeth him a good and faythfull teacher and giueth his appoynted ministers the sayde charge and office of rescuing and deliuering the wretched creature that was in way of damnation Howe be it to the ende that all these thinges may bee the better vnderstoode heere are three points to be marked The one is that Eliu sheweth vs the cause and foundation of the forgiuenesse of oure sinnes namely that God is mercifull vnto vs and of his infinite goodnes wil not haue vs to perish That is one point The seconde is that the office of such as preach the Gospell is to drawe wretched soules out of death and to set them at libertie And the third is that the same is not done but by expresse commission giuen of God according also as it belongeth not to a mortall man to take vpon him so hygh a thing which is aboue our abilitie Then as touching the first point we see that the holy ghost bringeth vs here to the welspring of the grace which wee obteyne of god VVhen he forgiueth vs oursinnes why is it Not for that we are worthy of it not for that we are able too bee beforehande with him not for that we bring any thing that ought to procure his fauour towards vs but bycause he loketh vpon vs with mercy To be short the holy ghost fathereth the remission of our sinnes vpō the only free goodnesse of God for wee be so wretched as there is nothing but damnation in vs Behold it pleaseth God to succour vs and he doth it not for any thing that hee findeth in vs saue only infinite miseries but of his owne goodnesse which moueth him thervnto This then is a point which we ought to marke well to the end that when we come to obteyne forgyuenesse at Gods hand we may not imagin to appeaze him with our owne merits nor to be particausers of the remission of our sinnes but looke vpon that which is told vs here that is to wit that when God will haue pitie of vs he receiueth vs to mercie out of hand And so Eliu ment to aduertize vs that God doth not alwayes make vs to feele that goodnesse but that although he loue vs and bee minded to prouide for the things which he knoweth to be profitable for vs yet doth hee not alwayes giue vs that feeling but hideth it vtterly from vs as when God afflicteth vs it is sayde that he turneth his backe to vs or else that hee voutsafeth not too looke vpon vs or else that his countenaunce is louring towardes vs and that we be not able to beholde it Then let vs marke well that the faythfull shal now and then be dismayed and seke God and not be able to find him not that he hath forgotten them or reiected them but bicause hee will not as then make them too feele his loue And that is the cause why Eliu sayeth expressely that God is mercifull to vs when hee sendeth vs witnesse of the forgiuenesse of our sinnes by his word not that hee was not so before but bycause wee are then sure of it by experience and do as it were take possession of his goodnesse which was vnknown vnto vs for a time The seconde poynt was that the office of such as preache the Gospel is to forgiue sinnes And it is a notable poynt For without that we were vtterly forlorne and past recouerie Ther is none other meane to giue vs hope of saluation than by assuring vs that oure sinnes are forgiuen afore God and wee quite and cleane discharged For as it hath bene sayd that is the ryghtuousnesse whereby we are acceptable vnto him So long as oure sinnes are imputed vnto vs God must needes hate vs and what else is the beeing of Gods wrath vpon vs but a bottomlesse gulfe of all cursednesse Againe when wee be reconciled vntoo him the gate of Paradise is opened vnto vs he acknowledgeth vs for his children and the heritage of heauen is alreadie prepared for vs And howe may that be obteyned By hauing good and faythfull teachers too preache the Gospel vnto vs For the end whereat God ameth is attonement or reconciliation with vs according as Sainct Paule declareth where hee expresseth that the propertie of the Gospel is to be a message of attonement betweene God and man which is that Iesus Christ who knewe no sinne but was the vnspotted Lambe did put himselfe vnder the curse of our sinnes to the end that we should finde the rightuousnesse of God in him that is too saye after wee are washed in his bloud and haue put oure selues vnder the
sacrifice which hee hath offered wee bee taken and reputed for rightuous bycause the sayde sacrifice had the power to put away all faults and offences Lo what it behoueth vs too marke in this place Therefore when so euer we reade the holie scripture or come too a sermon when any promis of Gods goodnesse is set afore vs let vs assure our selues that then God warranteth his loue towards vs to the end we should be deliuered from death wherein we were plunged And although wee heare but a mortal man and that his voice be but a sound which disperseth and vanisheth in the ayre yet must we beleue that God will worke in such wise by his power that the sayde doctrine shall bee sufficient too deliuer vs from the damnation wherin we are and from the bondage of sinne so as we shall passe out of the bonds of Satan and bee set cleere before God and this saying namely what so euer you lose in earth shal be losed also in heauen cannot faile vs And so wee see of what importaunce this worde is where it is sayde deliuer the sinner or set the sinner free For when God giueth expresse charge to such as speake vnto vs to drawe vs out of the gulfe of death that wee myght enter intoo Paradise it is all one as if his voyce sounded from heauen And in verie deed Saint Iames speaking of priuate persons sayth that he which warneth his brother shal saue a soule that was lost If this take place in al those that bring men into the good waye when they were out of it what shall it doe seeing wee haue the speciall zeale which oure Lorde Iesus Christ hath giuen to his word at suche time as the same is preached to vs by the sheepeherds of his Church that is to wit that their office is to release and forgiue sinnes as I haue alledged already out of Saincte Iohn and to bynde and vnbynde as I haue alledged out of Sainct Mathew To be short we see what the power of the Gospel is when we receyue the promises of it by faith namely that it is as much as if god shuld reache vs his hande from heauen too pull vs out of the dungeons of death And herewithall let vs marke for the third point that this is not done but by Gods ordinance and it serueth for a difference betweene the Gospell and the blasphemies of the Pope For the Pope vpholdeth that he and his Chaplens haue the keyes of the kingdom of heauen and the office of forgiuing But what commission can they shewe for it For they tye the forgiuenesse of sinnes to shrifte And where did God euer tell men that it behoueth men to shriue them of all their secretes in the eare of a mortall man too obteyne mercie God declareth that if the sinner sighe for his sinnes hee will be mercifull to him But beholde a mortall creature presumeth to make a lawe and to shet men out of Paradyse if they obserue it not Is not that a notoriouse vsurping of Gods power Besides this the Pope hathe his Bulle◠indulgences pardons and suche other things too ground the forgiuenesse of sinnes vpon and therewithall he mingleth the bloude of martyrs as hee that meeneth expressely too deface the vertue of the deathe and Passion of oure Lorde Iesus Christe And yet notwithstanding in the meane whyle hee hath no promis of the Gospell hee hath nothing but toyes ceremonies sorceries great crosses vpon the backe and suche other trashe whiche in conclusion are nothing but Satans gewgawes But contrariwise it is sayde that there can be no forgiuenesse of sinnes withoute Gods message that is too saye without preaching and doctrine VVhen the Pope forgiueth sinnes he is dumme hee bringeth not one iote of Gods worde nother hath hee any thing but charmes and sorceries as is sayde afore Moreouer hee layeth tyrannous lawes vpon mens neckes to ouerthrowe the meane which our Lord hath ordeined againe he abridgeth God himselfe of his libertie and there is no let in him to disappoint God that he should not receyue sinners to mercie Ye see then that the Popishe Churche is the Diuels synagoge destitute of the forgiuenesse of sinnes and consequently damned so long as it holdeth it selfe too the tradicions of Antechrist For it is impossible that it shoulde be reconciled vnto god But on the contrarie parte wee saye that mennes sinnes are forgiuen them by receyuing the message of the Gospell and that the same hath not to do with the ceremonies that men haue deuised nor with the lawes whiche they haue inuented at their owne pleasure but onely that wee must followe the order and rule which oure Lorde Iesus hath stablished who hath the remission of sinnes in his hande He hath giuen vs a meane whereby he will haue it done which is the preaching of his Gospell and the receyuing of it with assured fayth Therfore if we sticke to that simplicitie we may be sure that the commission commeth from aboue and that men take not ne vsurpe not any thing vppon them of their owne brayne Thus ye see what we haue to marke vpon the word where it is sayd that God will pitie him and deliuer him Then must euery whit of it come from aboue and none but God only must woorke in this behalfe by his free goodnesse according also as he himself protesteth by his Prophet Esay saying I am hee I my selfe am hee whiche wipeth out thine iniquities O Israell Then must such a benefite needes procede from him For it is not in any creature too giue it vnto vs Now wee see what substāce there is in this text so it be wel vnderstood And immediatly after it is sayd too the ende that his soule should not enter into the pit VVee haue seene already heretofore that the wretched sinners are neere to the graue and that they are as good as deade and consumed so long as God pursueth them with rigor But now Eliu addeth that God preuenteth that mischeef by sending the said message of the release of our sinnes so as wee fall not into the graue that is to saye wee perishe not For the cace here standeth not only vppon temporall death but vpon damnation wherin wee should be vtterly ouerwhelmed if God did not preuent it and preserue vs of his infinite goodnesse Thē let vs marke that whyle wee be afflicted wee bee couered with the darknesse of death and it seemeth to vs that there is no getting out of it but yet notwithstanding euen in that time God susteyneth vs as it were in couert and although wee perceyue not that we rest vppon him yet notwithstanding hee sheweth vs that fauour For without our knowledge it behoueth God to worke in that behalfe although wee cannot conceyue it And vndoubtedly when wee begin too take hold of his goodnesse by fayth we must not lay the first point of our saluation there but wee must mount vp hygher namely that he choze vs before wee were borne
true meane of cōforting vs VVhich is not to forget God and to seeke fond vanities to sotte our selues withall but to be certified of Gods goodnesse And it is an article which wee ought too marke well VVee see after what sort men labour too comfort themselues namely by forgetting God For it seemeth too them too be a melancolike matter too thinke vpon him And in good sooth how many are there which will saye stoutly ynough that they bee Christians and yet notwithstanding when they intend to be mery they dryue away all thought of God and of eternall life and not only so but also offend God of set purpose And why For they cannot be mery but in doing euill Seing then that the nature of men is such and that we be atteynted with that disease let vs looke well to our selues and be sure that our mirth shall not be blissed from aboue except we be assured of the remission of our sinnes Therfore if wee haue Gods fauour so as wee can call vpō him as Eliu will byandby adde therin consisteth our true gladnesse which is alowed of God is lasting and will bring vs to saluatiō But so long vs we know not in what cace wee are with our good God ne seeke to be reconcyled vnto him but lie routing stil in our own filthinesse the more wee desire to be mery the more wee kindle Gods vengeance against vs the more we increase still the fire of his wrath and wee plundge our selues the deeper into the bottomlesse pitte Yee see then how it is more than needfull that it shuld be shewed vs how much it stādeth vs in hand to be well assured of Gods mercifulnesse towards vs And that also is the cause why the holy scripture when it treateth of giuing ioy and comfort vnto vs doeth alwayes set before vs the fauour of God saying Behold your God is mercifull to you and therfore bee glad Beholde your redemer seketh to ioyne you and knit you to God his father and therfore be ye glad be ye quiet and bee yee at rest in your consciences Hereby wee are admonished that we must needs be in trouble and vnquietnesse so long as we knowe not in what cace we bee with god True it is that the wicked will seeke meanes ynough too make them selues mery and in good fayth they ruffle it out as you see in despizing God but howsoeuer the world go yet doeth God send them such prickings and torments of mynd as they bee sore distressed and if they daunce it is after the fashion that is spoken of in Moyses namely that yet neuerthelesse sin is at their dore and there wayteth for them like a dog that wayteth for his maister Ye see then that the wicked may ruffle it out but yet can they not go out of their dores without gnawing of their conscience and God must still hold them at that bay Therfore somuch the more ought wee to thinke vpon this doctrine that is to wit that wee turne not our backe vnto God ne bury not our sinnes whē we would haue peace but that wee alwayes haue some promis of God too comfort vs And when wee see that God allureth vs to saluation let vs be glad of that For thē shall our gladnesse bee blessed And if wee haue the taste that God is our father it will sanctifie all our ioyes but without that we must needes quayle and there is no way for vs to reioyce Marke that for one point And for the second wee haue also to marke that the only grace of God ought too suffize vs though wee haue neuer so many sorowes mingled with it according as God will excercise vs For hee wil not send vs full ioye so as we myght laugh with open mouth as they say Yet notwithstanding it behoueth vs to bee contented with this certeyntie that wee haue him to our father and that we shall find mercy with him Then if we haue this priuiledge of abilitie too call vpon our God and can assure our selues that the gate is open to vs and that we shall haue good accesse vnto him in the name of our Lord Iesus Christ I say if we can haue that boldnesse not thorough our owne rashnesse but for that he hath voutsafed too open his holy mouth too witnesse his loue vnto vs whiche thing hee doeth when his gospell is published let vs assure our selues that we must rest wholy thervpon and though we haue neuer so many sorowes and incomberances Yea and it behoueth vs too passe further and to surmount them all and to reioyce in our miseries and tribulations seing that Gods loue is printed in our harts by his holy spirit that is to wit seing that God voutsafeth too bee our father and sauiour and hath shewed the same not only by his word but also in very dede in the person of his only Sonne whom he hath not spared but giuen too the death for vs Thus yee see what we haue to marke where it is sayd that a man shall gather new strength and be restored againe and that his flesh shal become as fresh as a yong childes For it serueth to shewe that although wee feele many miseries in this world as it is certayne that we must haue many aduersities in passing through this transitory life yet notwithstanding we shall not cease to haue a ioye that shall ouercome and get the victory of all things if our Lord comfort vs in his goodnesse And this is it which Sainct Paule meeneth when hee sayeth that the peace which passeth all mans vnderstanding shall get the vpper hand in our harts VVhen he speaketh of this peace of God he meeneth the gladnesse which in giuē vs through the remissiō of our sinnes And further he sayeth that the same peace passeth al mans vnderstanding And afterward he addeth that the same getteth the vpper hand or victory in our harts His meening is that whyle we liue in this world we shall haue many troubles and greefes yea and be in daunger of death at euery blowe and yet notwithstanding that the sayd peace of God getteth the vpper hād and maketh vs conquerers in fighting And vndoubtedly syth wee see that our Lord inlighteneth vs it ought to suffize vs according as it is said in the fourth Psalme that all the welth of the world cannot make them so glad which are fleshly and desire these wordly things making sporte mirth when they fare well so as they haue good store too eate and drinke True it is that you shall see them very mery howbeeit if God make his countenaunce too shyne vpon vs our ioye must needs surmount all the things that the worldlings are woont to desire Now whē Eliu hath spoken so hee addeth immediatly that a man shall pray vntoo God and appease him or finde him fauorable Beholde here yet one point more whiche importeth very much For without this calling vpon the name of God we know not rightly the frute of the ioye
bethinke vs of the vice which is so deeply rooted in vs that is to wit that we thinke not to scape Gods hand by our startingholes and after as we be drunken in our sinnes so also thinke wee that God hath his eyes shet and blindfolded or else that hee hath a curtaine drawne afore him so as hee cannot perceyue the things that wee hide Howbeeit on the other side and for the seconde poynt let vs marke howe it is sayde that all our darkenesse shall bee discouered before him when bee listeth And therevpon let vs take warning that we thinke not our selues to haue made the better market where mē are not priuie too our naughtinesse For the very cause that sendeth many too destruction is for that they go for good men or at leastwise can stop the mouthes of such as are not priuie to their wickednesse for thē they triumph and dare spight God himself But let vs assure our selues that we shal haue gayned nothing by our deceiuing of the world For how goodly shewes soeuer we haue made in the ende wee must come before the heauenly Iudge who will open the bookes that were fast shet before and cause his great day too appeare too the intent too bring all the darkenesse too light which as nowe keepe things in huckermucker And this is the cause why the holy Scripture speaketh so often of it It is not in one place nor at one tyme onely that it is sayd that there is no darknesse before god But for what cause is this sentence so often repeated It is bycause wee cannot bee persuaded of it For when wee haue eschued the shame of the world wee beare oure selues in hand that God ought not too stirre our filthinesse nor too discouer it But let vs assure our selues hee will make the knowledge of it too come euen vnto heauen Seing then that wee cannot bee persuaded of it it is no superfluous thing that the holy ▪ ghost doth so often tell vs that God will iudge after another fashiō than mortall men doo now adayes And that is the cause why it is purposely sayd heere that the sinners shall not hyde themselues there as if Eliu shoulde saye it commeth dayly too passe that mens eyes are so dazeled as they take their vices for vertues yea and are so euill minded that it dooth them good to bee flattered according as we see that when euill hath full scope there is no more condemning of vices but euery man vpholdeth them So then it may come too passe as is seene by experience that vice shall reigne and that there shall bee such a floud of iniquitie that all things shall bee turmoyled among men and there shall bee no more iudgement nor discretion with them but yet for all that it must goe farre otherwyse before god VVherefore let vs learne too lift vppe our eyes aboue the worlde and by fayth beholde Gods iudgement which as nowe is hidden knowing that there all things must bee discouered according as it is saide in Daniell that the bookes shall bee layde open that is too say that the recordes shall be layde before vs VVhat maner of recordes Not of paper or parchment but of our owne consciences so as euery man shall bring his araignment not written but ingrauen so deepely as there shall bee no more disguising of it And besides that God himselfe shall bee there in the person of his sonne with such light as all thinges shall bee knowne yea euen whiche are nowe vnder deepe dungeons All these things must then bee seene both of the Angelles of heauen and of all creatures Let vs bethinke vs of this too the ende wee may walke in an other maner of feare than we haue done and ridde our selues from all hypocrisie for wee cannot amende our market by flattering our selues as is sayde afore Finally let vs learne not too make oure reckening withoute oure hoste but as often as the cace concerneth the examining of oure life let euery of vs cyte himselfe before Gods presence and therewithall consider how it is sayde heere that seeing it is his office too serche mens heartes yea and euen theyr deepest thoughtes it is too no purpose too quitte oure selues as nowe before men bycause wee cannot thereby escape his hande Therefore let vs learne too examine oure selues after that sort and furthermore suffer our darkenesse too bee lightned by Gods woorde seeing that this poynte also is attributed vntoo him It is sayde in this sentence that there is neyther darkenesse of death nor 〈…〉 ye mist so thicke as can byde those that woorke wickednesse Therefore the Apostle in the Epistle too the Hebrewes witnesseth that like as God knoweth mennes heartes so hee will haue his worde too bee as a two edged sworde too cut asunder our thoughts and affections yea and too enter euen vntoo the maree too discouer the things that are hidden in vs And Sainct Paules meening is that when Gods worde is preached wee must needes bee reproued as though all our articles were written agaynst vs and our whole life were layde afore vs that wee maye bee conuicted and vtterly cast downe too the ende too glorifie God by acknowledging howe greatly we bee guiltie before him And therefore let vs not onelye cyte our selues before Gods iudgement seate too the intent too correct all feynednesse but also as oft as his worde rubbeth our sores and rebuketh oure vyces let vs take it paciently and not presume too bee willfull For what shall wee winne by it VVe see many men now adayes which chafe and frette if their vices bee touched for they woulde that folke shoulde beare with them still And that is all one as if they woulde not that God should haue anie authoritie more ouer them nor bee any more theyr Iudge But if they considered well what is sayd here they would not bee so dull as they are seene too bee in that they bee alwayes newe to learne what things are If a manne shew them anye thing that is commonlye knowne they are as scornefull of it as may be And why Bycause they neuer felt the auayleablenesse of this doctrine how there is no darknesse in Gods sight but defyle themselues hanging their groynes downe too the grounddwarde lyke swyne and sleeping after such a sorte as it shoulde seeme vntoo them that all their sinnes are nothing notwithstanding that the number of them is so great as they may seeme to bee as it were saped in them but yet their filthinesse stinketh not vnto them bycause they themselues are rotten in it Therefore it would behoue them too thinke a little vpon this lesson and then would they be more quiet whē men shew them their vices And it is a wonder to see that although many mēs wickednesse is apparāt to the world insomuche that euen little children can iudge of it yet notwithstanding they aduaunce themselues agaynste God and despise him and will not abyde to be rebuked And what a shame is it I