may profite by the hearing of Gods worde 742. b 20. How we ought to be minded at the hearing of Gods vvorde 79. b 1. 80 a 32. 529. b 46. VVee must content our selues vvith the Scriptures 80. a 29. 768. a 34. The faithful must continually mind the thinges that are vvritten in Gods vvord 638. a 27. 459. a 34. To receiue Gods worde is to receiue God himself 410. b 411. a b. The vse of Gods vvorde 70. a 22. 36. 749. b 21. VVhat a villanie is it too forbid vnlearnid folke the reading of the scripture 18. b 27. Men cannot barre the vvorde of god from continuing in his full state 642. b 51. The vvickednes of mens liues ought not to diminish the authoritie of Gods worde 530. b 18. The Papistes are falsifiers of the holie Scriptures 86. a 35. VVoorkes Gods VVorks are incomprehensible in them selues 94. b 45. VVhy all Gods VVorkes are called iudgements 38. a 15. Our negligence in considering gods workes 96. a 18. Three poyntes to bee minded in the considering of Gods vvorkes 748 a 34. Twoo sortes of looking vpon Gods wokes 731. b 36. It is perfect vvisdome to marke well Gods workes 493. b 53. VVe must not presume to search the bottome of Gods workes 730. a 61 733. a 51. Our loking at and vpon gods works must ingender a reuerend feare of him in vs. 738. b 29. 739. a The apparantnesse of Gods vvorkes leaueth vs without excuse if vvee magnifie him not 733. a 12. The depth of Gods inferior vvorks proue that wee can not attaine to his incomprehensible secrete 737. a 11. 767. b 33. 769. a 21. 770. a b. 742. b 56. The ordinarie sight and wonted familiaritie of Gods woorkes must not cause vs to make the lesse accompt of them 736. b 47. Mans presumption in iudging Gods vvorkes 94. b 18. Gods wonderfull working in his visible creatures ought to restraine vs from rushing intoo his incomprehensible determinations and from iudging too hastily of his doings 764. b 17. 763. a â—6 764. a b. 767. b 28. 768. a b. 769. a b. The end of knowing Gods workes 95. a 57. The excellencie and maiestie of gods workes and our dutie in reuerencing and glorifiyng him in the same 748. a 53. 749. a 751. b 21. 752 b 14. 798. b 8. 799. a b. 800. a b. 801 a b. 802. a b. 803. a b. 804. a b. 805. a b. 806. a b. 807. a b. 808. a b. 809. a b. 810. a b. 811. a b. 812. a b. 813. a b 814. a b. 815. a b. 816. a b. 817. a b. 818. a b. 819. a b. 820. a b. 821. a b. Hovve Gods vvorkes are to be reuerenced 95. b 18. 732. a 49. God VVorketh after tvvo sortes towardes vs to the ende we shoulde call vpon him 360. b 4. VVhat is ment by mens owne vvorkes and hovve God vvithdraweth them from them 639. b 48. God may rightfully reiect the works euen of the regenerate 498. a 20. If wee haue endeuoured to followe God his will and too submit our selues therevnto our woorkes are acceptable before him 576. b 1. Gods accepting of our imperfecte VVorkes ought to incourage vs to do well 813. b 49. VVhat is to be considered in all our VVorkes 575. b 53. VVorkmanship Howe we are said to be Gods workmanship 285. b 59. VVorld and VVorldlings VVhereof the VVorlde was made 740. b 14. The VVorlde is gouerned by Gods prouidence and not by fortune 16. a 31. Vpon what conditions wee are placed in this world 418. a 24. 562. a 60. God will not haue our myndes tyed to the things of this vvorld 520. b 33. The end of our being in this world â—â—â—â— 59. VVâ—â— vvhat condition vve holde all VVorldly things 34. 2â— VVorldlings and vnbeleeuers presume vpon their own power 548. The wretched VVorlde is beguiled with rich men and of great estate 524. a 53. VVee must bee alwayes readie and willing to forgoe the VVorld all vvorldly things 34. a 28. 520. b 33. VVrath Of Gods VVrath howe heauie it is and hovve much to bee accepted 280. a 35. Gods VVrath is a fire 399. b 5. For what cause and to what ende God maketh vs to feele his vvrath 725. b 45. The feeling of Gods wrath throughly driueth away al myrth and quietnesse 644. a 40. There is no affliction to bee compared with the feling of Gods vvrath 138. a 41. The greatnesse of Gods wrath and in vvhat wise we should bethinke vs of it 643. a 21. 644. a b. 645. a. The mightie power and rightuousnesse of Gods VVrath and hovve wee may apply the same too our comfort and instruction 711. a 15. 712. a b. VVretchednesse Our VVretchednesse is a great beautie to Gods goodnesse and mercy 146. a 60. VVrong God can not vse VVrong or crueltie towards vs. 195. a 38. God doth not men any VVrong in punishing or afflicting them 668 b 41. 669. b 35. 670. a 12. 680. b 49. 682. a 44. It is for our profite that God suffreth men to do vs VVrong 435. a 5â— To do VVrong to our neighbour is to warre against God. 308. b 34. VVilynesse VVilynesse and wicked practizes must be farre from the children of God. 98. a 30. VVynde The VVyndes are Gods messengers 29. b 40. 30. a 15. Y. Youth and Yongmen VVhat our Youth is 83. a 7. A description of the behauior of the Youth in these dayes 617. a 38. Youth is become altogether diuelish 539. b 14. VVherefore Youth is most giuen too sinne 265. a â— The dutie of Yongmen in presence of their elders 616. b 49. In vvhat cases Yongmen maye put forth them selues before their elders 617. b 24. 618. b 53. Z. Zeale and Zealousnesse Men ought to be Zealous in the defence of Gods truth 625. b â— VVith what zeale a Christian ought to defend God and godly matters 713. a 14 b. VVhere modestie is not there Zeale and desirousnesse to speake are to be discommended 616. a 47. Zealousnesse ought to be guided by reason 616. a 31. Moyses caried away with Zealousnesse 59. a 27. FINIS ¶ The Sermons of Maister Iohn Caluin vpon the booke of Iob. The first Sermon vpon the first Chapter THere vvas in the lande of Hus a man named Iob sounde and vpright fearing God and vvithdravving himselfe from euill THE BETTER TO PROFIT ourselues by that which is contained in this present booke firste and formost it behoueth vs to vnderstande the summe of it For the storie here writteÌ„ sheweth vs how we be in Gods hand and that it lieth in him to determine of our life and to dispose of the same according to his good pleasure and that it is our dutie to submit ourselues vnto him with al humblenesse and obedience and that it is good reason that wee should bee wholly his both too liue and dye and specially that when it pleaseth him to lay his hande vpon vs although we perceiue not for what cause hee doth it yet we should glorifye him coÌ„tinually
grieued when we see the honoure of God impeached Then if we be his children it becommeth vs to set our selues against it And thus we see what we haue to note when Iob rebuked hys wife so stoutly as to say Thou hast spoken like a foole And herewithal let vs beare in mind that this answer here ought to be made against all like temptations from what partie soeuer they come or from whence soeuer they be sent at vs But aboue all when wee bee troubled with the lewd imaginations of our owne flesh it behoueth vs to folowe the example of Iob and to learne of him howe too deale with our owne griefes and whereas wee haue bene accustomed to be angrie with them that sting vs or do vs any wrong euery one of vs must begin to storme againste himselfe so as we may bethinke our selues thus I haue such a vice I am angry with mine enemies if any one of them haue practised euill againste me and I can haue no pacience but am caried away with a desire of vengeance to requite like for like and yet when I haue well aduised my selfe I find not a worse enemie to my welfare thā my selfe that is to say this vngracious nature and the wicked affections that I conceiue within me are as many enimies to hinder my welfare And therefore it becommeth me to be angry at my selfe bycause it is from thence that my greatest enemies come VVherefore when such temptations come vpon vs as we see it happened here to Iob let vs learne to withstand them stoutly without soothing of our selues to the end we may ouercome them And when we see our selues trayned by any lewde fancies to striue against God as our nature is full of rebelliousnesse and of striuing against him we must not flatter our selues too say as some do that it is but our nature and that wee bee not able to amend it but let vs assure our selues that such excuses shall stand vs in no steade for it behoueth vs too fight stoutly and to resist them and it is not for vs to saye flatly O we must saue our selues or I wote not what no no But we must enter into the combate yea and into a liuely combate where we must employ all our witte and all our endeuoure or else we shall neuer come to an ende of it Lo whereof we be aduised in this streine And when Iob addeth Seeing we haue receyued good of the Lorde why shoulde we not also receyue euill he setteth downe a naturall argument to induce vs to beare paciently the euil and aduersities that God sendeth vs For if wee bee so muche bounde to a man that when wee haue receyued a good turne at hys hand we wil haue such consideration of him as to saye he is a man that hath done me great good if herevppon we indure not any thing at the hands of them to whome we be so muche beholden will not men saye that there is too villanouse an vnthankfulnesse in vs According then as we be bound to mortall men so also wyll we be pacient when we shall be faine to suffer any inconuenience for them If a childe be willing to beare with his father forasmuch as hee knowes that his father begate him and nourished him and kepeth him stil in hys house if the childe notwithstanding that his father be rough towards him be bound neuerthelesse to acknowledge that it is good reason he should abide him If I say we graunt so much vnto creatures what must we graunt to the Creator VVe see that God doth vs many good turnes and shall we endure no euill at his hand when it pleaseth him Ought not he to haue superioritie ouer vs and to punish vs when he thinketh it good This consideration ought to make vs bowe downe our neckes and to hold vs in quiet and that is the argument that Iob maketh heere Hee had sayd heeretofore The Lord hath gyuen the Lorde hathe taken away and that is another reason For thereby hee ment that when God gyueth vs goods it is not to appropriate them vnto vs as they say but too let vs haue the vse of them for a time so as wee should bee readye at all houres to sende him home agayne that which he hath lent vs Lo thus we see how Iob alleageth a naturall reason and now he bringeth another second reason And what is that VVe receyue good at the Lords hand and why then receiue wee not euill also For sithe wee bee so greatly bound vnto God it is too vile an vnthankfulnesse if wee can not find in our hearts to suffer any thing for his sake And furthermore if we will marke thys reason well wee must first compare God with hys creatures and then secondly we must compare the benefytes that God gyueth vs with the benefites that we can receyue of men VVhen God cōmeth in the rank I pray you what is al the honor and all the authoritie that can be giuen to creatures is it any more than a droppe in respect of that whiche is due vnto God and which hee hath deserued So then let vs marke well that if we were a hundreth thousande tymes more pacient to suffer afflictions than we bee if the aduersitie came vnto vs on the behalfe of men to whome we are bounde yet were our doing to no purpose VVhy so bicause the Maiestie of God surmounteth all creatures in such wise as we cannot discharge our selues towards him as becommeth vs and that although we do our duetie towards men it is impossible to accomplish that whiche we owe vnto god But aboue all we must marke the gratious gifts that he dealeth to vs continually with hys owne hand Let vs count well for we are sure that whē we haue counted to the vttermost we must confesse with Dauid that there is nother number nor measure of them And wherefore For Gods goodnesse is a bottomlesse pit insomuch as we must needes be rauished as oft and as long time as wee muse vppon them And for proofe thereof if a man consider how God hath shewed him selfe a father to him euen from his birth yea and before his birthe I pray you must we not be confounded before we can reach to the hundreth part of them Seeyng then that the case so standeth that Gods graces are innumerable and can by no meanes be comprehended why receyue wee not the aduersities that he sendeth vs For although we were afflicted much more than we be yet should Gods benefites farre surmount all the afflictions that we can suffer at hys hande So then let vs marke well the sayde reason of Iobs to the ende that when so euer God shall afflict vs we may beare all thinges paciently assuring our selues that it is good reason we should receyue aduersitie at hys hande sith we haue receyued so many of his benefytes But the rest of thys sentence shall be reserued till too morrowe bycause it can not as nowe be set out at
gifte of God he hath not receiued it for himselfe â–ª but he must apply it wholly to the common vse Behold also howe God will haue our charitie exercysed It is not that euery man should like well of himselfe and despyze his neyghbours for at what poynt should wee bee then Should there be any more bodie of the Churche Is it not meete that the members should bee knit togither Is it not meete that all should bee referred to the head Then lette vs marke well that whereas Sophar sayeth that the spirite of his vnderstanding inforced him to answere if it were so that God gouerned it and that thys saying were rightly placed then had hee reason to say so For as I sayd when God shall haue disclosed any good thing vntoo vs the same must not bee drowned by vs but rather wee must bring it to light And heere yee see why it is sayde that when wee haue beleeued then must we speake So then fayth muste not bee a dead thing but she must vtter hir selfe And S. Paule dothe well verefie the sayd sentence of the Psalme For hee sheweth that it is not lawfull for him to doo it bycause God had giuen him vnderstanding whiche ought to serue the whole world and therefore that he vttereth the treasure which was committed to him knowing well that it was not a particular thing for any one man but for the profite and instruction of the whole Church And verely euery one of vs must applye this lesson to himselfe For we shall see many that will say it is ynough if euerye man beleeue in his owne hart as who would say that the thing which God hath ioyned togither might be separated by men But wee haue seene alreadie the recorde of Dauid which is that such as beleeue ought to speake by and by For except they doo so they shew that they by their malice doo burie that thyng whiche God woulde haue published abroade according aâ— it is sayde that men light not a candle too put it vnder a busshell or to hide it but to set it vpon a candelsticke that it may shine al about Furthermore nowe and then â–ª when a man hath receyued any gift he thinketh â—â— is to win himselfe credite and estimation aboue other man But contrariwise in so doing we disgrace Gods gifts by making them to serue to any vain-glory It is not for that purpose that God dealeth his gifts more to one than to another but to the end wee shoulde do men good with them Therefore let euery of vs haue a care to aduaunce and to spread abrode that whiche God hath committed vnto him and as for them that haue not receyued so much let them neuerthelesse be brought by that meanes to saluation wherevnto God calleth vs too the ende hee might bee glorified among vs Marke that for one poynt But yet muste the other poynt presse vs more when Sophar sayeth that hee had heard the correction of his reproch He speaketh not this in respect of his owne persone onely but according to the matter that hee had dealt with before hee is angrie to see Gods truth troden by that meanes vnder foote Iob had no such intent as I haue declared alreadye and therefore Sophar dyd hym great wrong Neuerthelesse thys doctrine continueth in it selfe alwayes good and true and wee must holde it so for the holy Ghost also ment to teach vs by a man that was blinded in his owne imagination who notwithstanding ceassed not too haue good groundes So then thys doctrine being taken as it is may stand vs in steade notwithstanding that we see it reproue the good and fight agaynst Gods truth resisting it by cauils and things misapplyed And therefore when the like befalleth vs we must withstand it as much as we can I say whensoeuer we see a man striue against Gods truth wee must set ourselues against him as aduersarie parties VVhy so For if God giue vs wherewith to make ourselues as his proctors and witnesses he will haue his cace maynteyned by vs And the honours is great that is done vs in that behalfe God seeth that wee bee full of vanitie and that there is nothing but vntruth in vs and yet neuerthelesse he calleth vs to be his proctors And ought he to do so Is he bouÌ„d to do it No â–ª but his mind is to honour vs so far foorth VVhat remayneth then That euery of vs streyne himselfe to the vttermost to do his dutie VVhen wee see men so malicious and wicked as to lift vp themselues against God and too seeke all meanes possible to peruert corrupt the truth is it meete for vs to bee slouthfull then No. VVe see at this day how the Pope hath many seducers whiche seeke nothing but to slaunder all good doctrine and too falsifie all that euer we alledge in the name of god Yea and wee neede not to go so farre for we see malicious heads euery where and vnderlings of Satan whiche turkin things and desire nothing but to turne all vpside downe Now when we see the Diuell working after that sort to ouerthrowe the things that are good to edifie the Church and that meÌ„ are so impoysoned against them ought we to holde oure peace Should we not resist them stoutly as much as in vs lyeth Yes certenly Else should we be cowardes yea and it should be imputed to vs for high treason if we shoulde suffer Gods truth too bee so defaced and wee not maynteyne it Some there are of opinion that it were better for them to hold their peace and not to speake at all agaynste the Papists and their superstitions Yea but in the meane while we see howe the Diuell would abuse our silence to vtter foorth his lyes and tirannies continually If poore soules perish and we in the meane while hold our tungs what shall become of it â–ª If a shepeheard do his duetie wil he suffer woolues and theeues to enter into his flocke and to scare them byte them and deuoure them and yet say neuer a word to them But God hath appoynted vs to be as sheepeheards of his Church â–ª Now like as wee muste haue a sweete and amiable voyce to guide oure flocke withall and too leade such too saluation as are teachable and obedient so also on the contrary part when wee see Theeues and VVoolues we must crie out aloude to scare them away Ye see then that such as perceyue men to peruert Gods truth ought not to dissemble but rather to be earnest and zelous in resisting them to the vttermost of their power Agayne if we ought to haue such courage constancie in maynteyning good caces against the trumperies and suttleties of the wicked I pray you ought wee not to speake still in the like behalfe when wee see Gods name blasphemed in deede and all good doctrine scorned and rayled vpon by the â—ewde lyfe by the malapertnesse by all that euer the wicked folke take in hand VVould God that necessitie
beene woonted to bee so and that they haue beene of long continuance But I pray you doo not we knowe nowadayes that suche as plucke vp buttelles are woorse than Theeues VVe may well be of that iudgement For although wee had not Gods lawe nor the Scripture yet it is written in our hartes to mislike vtterly of suche falsehood And if a man alledge it hath beene vsed afore it hath beene practised more than this three thousand yeares is that sufficient to iustifie suche as deface boundes at thys day so as they maye saye they haue beene in possession of it a long time No And therefore let vs learne not too harden ourselues at the examples whiche we see If men beginne to doo euill and too greeue God and others followe them so as it shoulde seeme they might doo what they list and that custome were become a lawe let vs not fall asleepe vpon it For god who is the rule of al right altreth not for all that loke what he hath once ordeyned must continue for euer all mens workes must be layde to that squire and be squared by it and a man can no sooner swarue aside from that but he shall bee condemned VVherefore let vs marke well that when mens faultes and misdoings are growne into custome we must not say I may follow this bycause it is a woonted thing among men No no But let vs alwayes haue an eye vnto God who as I sayde hath stablished a rule that shall not be chaunged And althoughe men turne too and fro and things seeme vtterly oute of order yet shall Gods rightuousnesse continue euermore inuiolable and in his full force And therefore let vs learne to gather our selues home paciently and to walke in the feare of God and too haue an eye to the sayde vprightnesse which hee commaundeth vs It is sayde afterwarde that the poore were shette vp and that they were made to turne out of the way and that the wicked had their scope and that in steade of hyding themselues they â—oysted in the streetes and hilde the pauement as their owne possession This is seene more nowadayes than euer it was But yet notwithstanding wee bee warned that when we see there is no iustice so as the very parties that haue the charge to represse lewde dealings and sit in Gods seate and hold the sword and mace of iustice in theyr hand do not their dutie we must not be ouermuch offended at it True it is that wee ought first of all to be right sorie that the seate whiche ought to be consecrated to Gods seruice is so defiled by men and secondly to know also that our God doth punish vs iustly in not suffering iustice to beare sway as it ought to do for it is a token that we be vnworthy to be gouerned by him Therfore it becommeth vs to sigh when we see offences committed that the Lords of iustice and the Magistrates set not too their haÌ„ds to redresse them nor haue such courage and stoutnesse as they ought to haue Let vs learne I say that God punisheth vs by that meanes and forasmuch as Gods name is blasphemed thereby let it greeue vs and let vs be sorie for it Howbeit there withall wee must conclude in the end that sith God causeth not things too bee set in perfection presently we must needes looke that hee shall shewe himselfe a iudge in the latter day Also wee must arme oure selues against suche stumblingblockes when wee see the wicked take suche libertie as to beate one and bounce another and to doo many wrongs and outrages and yet there is no remedie against them but wee bee newe top beginne agayne and good men are fayne too keepe their mouthes shette and when they go out of their houses folke mocke at them so as they bee fayne too keepe themselues as close prisoners VVhen we see all this well let vs pray God too vouchsafe too haue pitie on vs and to vtter his power if we see men to bee too colde Howbeeit if hee delay and things fall not out as wee woulde haue them let vs honour hys secrete iudgementes Yee see then that the cause why this is written is for that the rightuouse shall bee shette vp and shall not dare shewe their heades abroade but muste bee fayne too hide themselues and bee hylde in as prisoners Therewithall let vs marke what becommeth of the wicked howe that when men winke at theyr lewdnesse and punishe them not in conuenient tyme they gather such a boldenesse as they dare shewe themselues in the open streete and there make theyr tryumphes VVoulde God wee sawe not examples hereof nowe adayes But what Scarcely shall an honest man go abroade in the streetes but he shall be flowted and scoft at and vexed and troubled and if he be assayled he dares scarcely mainteyne his owne good quarell and in the meane while what is done too the gallowclappers that ought to haue beene hanged halfe a dozen yeares afore O they must go perking vp with their neb yea and that so stoutly as they offer shame not only to euery priuate persone but also too the whole state of iustice For when any good man hath a cause too go either alone or wyth company one Russian or other shall come face hym with a shamelesse countenance and hee must be suffered and indured too spite both God and man openly So then wee haue to marke that when the wicked are not punished at the firste as they ought too bee they become so stately as they ouermayster the poore and simple sorte and rushe out intoo all vngraciousnesse becomming so bolde that the good men are fayne too hide themselues as it were in prison and dare not speake a worde VVhen wee see this I say let vs tarie paciently till God redresse it Neuerthelesse this ought too warne suche as are in publike authoritie too do their duetie carefully and too woorke with such stoutnesse as they may not bee guiltie of so extreeme disorder and confusion as are spoken of heere or else these dealings muste returne vpon theyr heades For they shall not onely beare a peece of the burthen but also they must bee vtterly ouerwhelmed by it Thus yee see in effect what wee haue too marke And by and by it is sayde That the wicked ryse betymes too go to theyr businesse namely too go too stealing and robbing sayeth hee lyke wylde â—sses whiche are light and verie nimble beasts Heere hee doth vs to wit that the feete of the malictous and cankerdharted sort are swift in running too shed bloud and to doo all manner of mischeefe Diligence is one of the greatest vertues that God gyueth vntoo men Neuerthelesse it behoueth men to knowe why and too what ende they bee created that they may applie themselues therevntoo and bestowe all theyr cunning and abilitie too the same VVe knowe what is sayde in the Psalme concerning Gods order that the rysing of the Sunne is more than if hee sounded a Trumpette
rather become firebronds themselues Behold the maner of our dealing So then ought we to thinke it straunge if things bee so intermedled as there is neyther brinke nor brimme but al is shuffled togither like a hotchpotch For as I haue sayd when the fire is once kindled wee neuer leaue throwing of woode into it VVherefore lette the riche and suche as are in authoritie haue regarde of the poore and when they see any outrages and wrong done or the poore oppressed let them reach them their hand and indeuer to succour them Now if this perteine to rich men and to such as are able to help the poore how much more perteineth it to those that haue the sword of iustice in their hand If these be negligent they bee well worthy that all the euill which they winked at should light vpon their owne heads and that God should set them as vpon a scaffolde for men to beholde his iust vengeance in their persons And therefore so much the more ought they to marke what is sayde here And thus yee see to what ende we ought to referre the doctrine that is conteyned in this verse Therewithall we ought to marke well the wordes that Iob vseth For it is not without cause that he sayeth that men shall bee faine to buie out and to raunsome out themselues from the hands of the wicked when they haue their scope and that when they shal haue giuen them such boldnesse alreadie as too eate vppe some and too pill and poll other some their crouching to them and their greazing of them in the hands shall boote them nothing at all For they be as mad dogges whom nothing can content Therefore all that euer a man doth to them is but a sharpening of their appetite and such bribes doe but harten them and harden them the more For they take it as a due rente and when a man hath gyuen them one present they would haue him hold on still and neuer leaue suche is their vnsatiablenesse It followeth that the poore folke distrust their owne life Yea and I say that euen those that were rich and in credit before must be faine to tremble As how I see shall they say that these wicked men haue the worlde at will and it will not bee long ere they will seeth me such a broath as I wote not howe I shall bee able to shift it from me and therefore I must bee faine to fawne vpon them afore hande and they must gayne somwhat by me or at leastwise I must not prouoke them to displeasure See how they that were erewhile out of danger are faine to quake and distrust their owne life for giuing bridle to the wicked so as they wote not where they bee till they haue pacified the wicked and yet they fynde no meanes howe to do it Therefore they must be fayne to liue in continuall perplexitie and anguish Heerein we haue a fayre looking glasse to shewe vs what it is not to remedie euill doings in due time and place and to suffer shrewde weedes to growe so long till they get the vpper hand For a man can not plucke them vp when he would bycause he tooke them not in due season VVee see what an inconuenience insueth yea and euen God maketh the hearts of those to faynt that might easily haue remedied the mischeefe at the first in so much that they fare as if their armes were brokē and they haue neither courage nor stoutnesse in them but become as weak as water And why As I sayd it is a iust punishment for the negligence that they vsed in forslowing their duetie to represse the mischeef at the first rising For when men see poore folke harried and misused by crueltie and outrage and yet redresse it not the mischeef must needes growe so strong that such as nowe faine would and heretofore also could haue disfeated it can not afterward preuaile bycause our Lorde graunteth them not that honour nor that grace Now then let vs bethinke vs I say let vs bethinke vs well of it And further let vs consider what a wretchednesse it is when men rest not themselues vpon God nor haue regarde to discharge their cares vnto him whereby they might leane vnto his protection And why For the thing that Iob describeth to vs here namely that men put not their trust in God is an ordinarie matter in the world If we see the wicked haue their full scope what do we O we must deuise how to creepe into fauor with them and in the meane while we consider not that it is a feeding of the cuill that is to wit that we make them much bolder than they would bee It is all one as if there were a mad man that desired nothing but to kill men and one should put a sworde in his hande and another bring him store of stones and some ▪ other giue him where with too poyson folkes beside As much doe they that fawne vpon wicked men when they see them in credite One commes and presents them with a bribe to set iustice to sale and another commes to wind himselfe into their acquaintance by some fine deuice and all this is but an inflaming of them more and more and sharpening of their rage to make it the egerer For whereas some misdoubt hild them backe before now they conclude that al which they list is lawfull and that they neede no more to be afrayd bicause all the worlde standes in awe of them O say they such a man is come to my lure at length and the residue shall be faine to come vnder myne arme to I will make them play me an apish tricke See howe the wicked become the bolder when men come to fawne vpon them after that fashion and yet too the worldwarde men deale alwayes after that sorte For when wee haue not a respecte vnto God wee must needes bee euermore in feare and perplexitie and say I had neede too beware of suche a man for I see I muste bee fayne too passe through his handes and howe shall I doe then If I come to him with reason and plaine proofes it is in vaine for he hath his eares to full of them alreadie Therefore I must goe another waye to worke which is to fill his wooluishe throte with some present I muste carie hym somewhat Or else if I see him full of vaineglorie and desirous to be aduaunced howe so euer it bee so as it standeth vpon his reputation and gazeth at his owne Peacockes feathers I winne the gole if I can skill too couche lowe like a Spaniell I see none other remedie I muste goe that waye to woorke See I say the ordinarie manner But what is too bee doone on the contrarie parte VVhen wee see the wicked so full of couetousnesse and vaineglorie and so lyke wilde beastes in destroying all thinges let vs saye vntoo God yet doest thou Lorde holde the reynes of mennes brydle thou canst restreyne them For if God woorke
doeth not God ceasse to be the iudge of the worlde still that is the poynte wherevnto wee must continually haue recourse And finally it is sayde for conclusion That euery man shall clappe his handes when hee seeth the wicked after that fashion and euerie man shall hisse at them in the way of scorne and mockeris out of his place That is to say the poore folke that had beene oppressed afore and durst not shewe them selues abroad in the streats bycause of these Robbers that fleeced them and were readie to eate them vp shall reioyce when our Lorde doth after that manner destroye such as had beene in credite and authoritie in so much that they shall clappe their hands and mocke at the pryde and ouerweening that is in such despizers of god Heere it might be demaunded whether it bee lawfull for the good and faythfull to bee glad when they see the fall of the wicked This were a superfluous question in this place bycause it is not tolde vs that it is lawfull so to doe but only barely shewed vs that the worlde is glad of it according also as it is seene by experience that when the pillers and pollers that haue molested all menne as well great and small do die and are beaten downe by the hand of God it is a thing that all men reioyce at And why For they haue bene the enemies of the worlde But yet wee muste marke this caueat that if our reioysing were not fleshly ne proceeded of a desire too reuenge it were good and holie and allowable before god But if wee bee prouoked to reioyce through aduengement or through fleshly affection then is oure gladnesse cursed and to be condemned And so when men are moued by their passions whether it be to gladnesse or to sorrowe surely their ioy or their sorrowe is commonly sinfull VVherefore if a man will reioyce at the fal of the wicked he must not doe it vpon any fleshly desire but onely in allowing Gods iustice and in agreeing to that which hee sheweth and yet in the meane while hee must alwayes bee established and grounded more and more in his feare and loue and also haue good gouernment of his owne affections Thus you see that it may bee lawfull for vs to reioyce in the destruction of the wicked But let vs take good heed that wee bee not stirred therevnto by our fleshly affections ne intermeddle any thing of our owne Yet notwithstanding as touching this present texte let vs marke howe it is shewed vs heere that the wicked whiche are full of ambition and vayneglorie and seeke to haue the estimation of the whole world must needes become lothsome and God will bring them so into hatred that euerie man shall reioyce at their destruction Yee see then that they shall bee disappoynted of their expectation Althoughe this happen not at all times yet let not vs think that our Lorde hath therefore forgotten his duetie but let vs tarie for the reuelation whiche is promised vs at the laste daye And heere yee see why Iob declareth many of the secretes of nature that are seene in the worlde and therevppon concludeth that if a man had the vnderstanding of all the thinges that are hidden yet notwithstanding Goddes wisedome surmounteth and is farre hygher Some take this as though it were sayde thinges chaunge in this worlde and wee see no continuance in the order of nature for where fruitefull feeldes haue beene that haue borne good corne there menne see fire that is too saye barreynnesse And where a man woulde haue thought there hadde beene but grauell or sande there oftentimes hath beene Golde and precious stones VVe see them many chaunges in the world as it is sayd in the hundred and seuenth Psalme That is the matter whiche the Prophete treateth of there shewing that by reason of mens sinnes the earth becommeth barreine in so muche that it seemeth that men haue sowne salte there And the places that were well inhabited become deserte so as men are constreyned to eschue them for famine and for the heate and colde which greeue them in suche wise as they wote not where to become And also that God with his goodnesse ouergoing the naughtinesse of man maketh the feeldes frutefull which were barreine before and maketh store of sustenance where grewe not one graine of corne before Some then are of opinion that Iob meant heere to make such a description as is conteyned in the sayde Psalme But I haue alreadie shewed you his meening that is to wit that there are many things in the worlde which are secrete and wherein there seemeth to be no reason and yet notwithstanding men shall finde reason in them at the last and also finde the things that are hidden but as for Gods wisedome men shall neuer attaine to it nor reach so high And this comparison holdeth from the smallest to the greatest as if Iob shoulde say go to my freendes it is a verie hard thing to mans vnderstanding to seeke out the meanes howe to finde out golde and siluer and precious stones True it is that men do neuerthelesse bring it to passe but yet may it well be called a secret of nature Also ther are other things wherin men are grauelled and can do no more but wonder at them for that somtimes ryuers runne out of some place where none was euer thought too bee before according as there be waters which sometimes rise and sometimes fall so as a man maye sometimes goe through a place on drie foote and anon after the water shall swell vp to hys chinne and one while the brokes shall drie another while increase Verely there seemeth to bee no great secrete in this for the brokes increase by the melting of the snow and by great raine but you shall sometimes see springs dried vp and anon after gush out water so abundantly as a man can not say but that God mindeth too shewe his power in such chaunges These therfore are things which are seene in the worlde and serue for this present life and yet are darke But it is yet further true that mans reason may wel inquire of them and studie vpon them so as hee shall finde some reason But Gods wisedome is an other maner of thing VVhen we come to his iudgementes let vs not thinke to conteine them in our brayne or to compasse them with our wit but let vs reuerence the things that we knowe not confessing that the Maiestie of God is ouer hie for vs and that is becommeth vs not to goe about to abace it in suche wise as to imagine to determine of it as we thinke good but let vs content ourselues with that which God sheweth vs assuring our selues that there is an ouerlong distance betwene God and vs and that he must bee fayne too come vnto vs or else wee shall neuer come vnto him howe be it in comming to vs hys meening is not that we shall yet knowe the things that he wil shewe vs
let vs marke that although the poore aske not vengeance against vs nor cōplayne of vs yet notwithstanding their sides will curse vs in suffering smart when we shet our eyes and haue no pitie of them but say I am at mine ease and I care not howe othermen fare Now if wee haue bene so cruell harted it is certayne that when wee vouchsafe not to succour the poore and needie that sterue for want of reliefe God wil make their sides and loynes to speake and althoughe the parties themselues open not their mouthes to cōplain of our vnmercifulnesse yet notwithstanding the anguish that they suffer crieth and complayneth before God vengeance ensueth according to the complainte and it shall come so too passe although men speake not a worde as I haue sayd afore Now after that Iob hath spoken so he addeth that hee lifted not vp his hand against the fatherlesse no though he saw his help at the gate that is to say although he could haue done it without punishment of men For in those times men sate in iustice at the gates of townes as places of most resort Iob then sayth truly I coulde haue made one man quake and another to run away I could haue bin as thunder amongst them and no man shoulde haue opened his lips against me VVhy so For a man of credit shall bee borne with and folke shall not dare complaine of him and if they do the iudges shall not dare too redresse it Then although I had my full sway and that iustice would haue suffered all that I had attempted yet notwithstanding I abused not my credite neyther dyd I trample poore folke vnder my feete If there were a fatherlesse child I sought not to profit my selfe by him For we know that fatherlesse children are oftentimes put to the spoyle Iob then sheweth that he was of such an vpright minde that when he coulde haue taken away other mens goodes he neuer went about it nor neuer ment to make his owne aduauntage of other mens cost no not though he had libertie to do it on mans behalfe Howbeit he addeth a reason why For sayth hee Gods punishing and casting downe of men made me afrayde As if hee shoulde say I dyd not respect whether men would speake euill of me or no but onely I hilde mine eyes fast vpon god who is my heauenly iudge And heere wee see first of all that there hath bin great corruption in all times and that such men as haue bene ordeyned to yeeld euery man his right haue not discharged their duetie therin Then is it no new thing if Iudges do nowadayes reach out their hand to the wicked sort bolstring and bearing them in their wickednesse For it hath alwayes bene an ordinarie custome And therefore suche as are in state of iustice ought to looke the better to themselues for the discharge of their dutie before god But what This corruption hath reigned a long time and at this day it hath full scope more than euer it had If a man say it maketh no matter seeyng the mischeef hath bin of so great antiquitie truely it is not to be excused for all that Also there was not such knowledge of God at that time neither were men so well acquainted with the doctrine as they bee nowadayes VVherefore if they that do nowe sit in the seate of iustice and haue the mace in their hande do suffer extortions or see a poore man troden vnder foote and make no account of it or winke at men in authoritie when they take more vppon them than becommeth thē what excuse is ther for them seeing their eares are dayly beaten with admonitions and warnings and they are told their dutie both toward god and toward the people that is cōmitted to them VVherfore let vs marke vpon this doctrine that if there were then suche corruption ordinarily in the worlde that the Iudges supported the wicked it behoueth vs to comforte euery man himself when we see the like confusion at this day And it mustnot greeue vs ouermuch though we can getneither right nor reason against suche as do vs wrong nor be able to bring our matters about Then standeth it vs on hand to be armed with pacience For we see it hathe beene Gods will to exercise his seruaunts after that sorte at all times He could well haue stablished iustice in the time of Iob but it was his will that many poore folkes should smart VVhereas we be in the like cace at this day he intendeth by that meanes to teach vs what it is to suffer Marke that for one poynt Yet neuerthelesse it behoueth those that are in the seate of iustice to looke well to themselues For inasmuch as men are inclined too that vice they shall soone bee thrust from their duetie if they take not good heede according as wee see by too many examples There is also a second lesson whiche it behoueth vs to remember which is that wee respect not what is lawfull for vs to the worldward but settle our sight vppon God after the example of Iob so as his feare may withhold vs from hurting or wronging any of our neighbours and this lesson is very needefull For I pray you what is it that men regard nowadayes but how they may scape the reproofe of menne It is ynough if a man can bring his matters to passe and in the meane season what is the order of iustice Euen such as it was in the tyme of Iob. There was ayd at the gate for such as did extortion for such as deuoured the widowes and for suche as troubled poore folkes Alas nowadayes we be come too the same extremitie and muche woorse insomuch that if a poore man be troden downe he shall haue no redresse at all And why For they that take away other mens goods that beguile ▪ beate and trouble poore folkes and that ouershoote themselues intoo all wickednesse are lawlesse persons and growne to suche a boldnesse as they thynke there is not any lawe to restreyne them Againe the Magistrates on their side are fearefuller than women there is no stoutnesse of Gods spirite in them or else they be contented too dissemble and too pleasure men yea and more and halfe too agree with the wicked And although they knowe that things go amisse yet notwithstandyng they haue no zeale to represse them The other are yet worse for they seeke nothyng but that all shoulde bee oute of square and that the worlde shoulde come too such extremitie of euill as there shoulde bee no feare of God nor honestie nor any thing else but confusion Lo at what poynt we be Now then the most part of men thinke of nothing but how they may scape when they haue done amisse Looke vpon a Royster that lyeth in wayte for other mens goodes I warrant you if there bee any meanes to trappe them hee espieth it Yea but hee must come to account Tush what for that If I may but bribe such a
For whensoeuer we go about to speake there shall be no knowledge nor any thing but vntruth in vs This then is the accusation that God setteth downe heere agaynst Iob. And thervpon he sayth Answere me to all my demaundes At leastwise if thou haue vnderstanding make me also to vnderstande that which I woulde knowe of thee Heere God proceedeth in mocking the foolish ouerweening of men in that they weene themselues to be so fine witted that they are able to dispute and pleade agaynst him Therefore he sayth Verie well no doubt but you be verie able men to your owne seeming when you speake and I let you raunge at your will. But I also must haue my turne too speake too you and replie you vpon mee and then shall you well see your default VVhat is the cause then that men are so rashe too aduaunce themselues so foolishly against God It is for that they take libertie to speake and occupie the place bearing themselues in hand that God hath nothing to reply against them But beholde the remedie that God giueth vs to abate this our foolish rashnesse is to be thinke vs what hee may demaund If God begin to question with vs what shall wee answere Surely if we bare this thing well in minde wee should be vtterly restreyned and although our mindes be verie egre and that to our owne seeming wee bee able to remoue the whole worlde yet should wee bee as it were brought home to our owne state too followe the things simply which our Lorde sheweth vs condicionally I say that we can think with our selues Alas if we come before God is not his mouth open as well as ours or hath not the authoritie and maistershippe too question with vs And what shall we answere vnto him Ye see then wherevnto it behoueth vs to come and that is the thing which we haue to consider in this text to be rightly instructed by it Forasmuch then as we be hastie to speake that is to say forasmuch as we haue naturally this vice of thrusting our selues further forwarde than becommeth vs let vs learne to restrayne our tongues For what is the cause that they runne by and by at libertie too flushe out things that wee can no skill of It is for that we consider not that it is our dutie rather to answere God than to put foorth our selues too speake For is it not a peruerting of the order of nature that a mortall man which is nothing shoulde incroch vpon his maker and cause audience to bee giuen to himselfe and God in the meanewhile shoulde holde hys peace VVhat a dealing is that And yet not withstanding we do it as oft as we murmure against God or teare his worde in peeces or cast foorth wordes at randon too say Thus and thus doeth it seeme to mee VVhat is the cause hereof but that we woulde put God to silence and haue our selues heard aboue him Is not this a starke madnesse Therefore too correct this statelinesse that is in vs let vs learne not too presume too answere our God knowing that when we come before him he hath authoritie to examine vs yea euen according to his owne will and not after oure lyking and appoyntment and that it shall be toto much to our shame when he shall haue stopped our mouth and begon to speake him selfe And why VVhereof will God examine vs Of things that are more than hidden from vs and wherein all our wittes faile vs Lo wherevnto God bringeth vs to shewe vs our beastlinesse and frentike presumption Seeing that God hathe such questions to put to vs and is able too alledge things where at we shall be more than confounded let vs learne so to humble our selues as it may be to learne at his hand and when we haue lerned he may make vs to see his light in the middes of the darkenesse of this worlde And in the meane season let vs learne also too serue and honour him in all respectes and all poynts For then shall we haue profited well in Gods schoole when we shall haue learned to magnifie him and to yeelde him such glorie as too haue good opinion of all that proceedeth from him And moreouer let vs also mislike of our selues to the ende wee may resort vnto him to finde the goodnesse there which wanteth in ourselues that therevpon it may please him so to gouerne vs by his holy spirite that being replenished with his glorie wee may haue whereof to glorie not in our selues but onely in him Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to make vs so to feele them as wee may returne too him with true repentance and he thervpon vouchsafe so to reforme our whole life as our whole seeking may bee too submit our selues to his holy commaundements And so let vs all say Almightie God heauenly father we acknowledge and confesse c. The Cxlviij Sermon which is the second vpon the .xxxviij. Chapter 4 VVherevvast thou vvhen I layde the foundations of the earth shevve mee if thou hast vnderstanding 5 VVho hath layde the measures thereof canst thou tell or vvho hath set the compasse vpon it 6 VVherevpon are the foundations thereof stayed or vvho is hee that hath layde the cornerstone thereof 7 VVhen the Starres of the morning reioyced togither and all the children of God soong in triumph 8 VVho hath shettevp the Sea vvithin doores vvhich in emptying it selfe commeth foorth as out of a vvombe 9 VVhen I made the clovvdes as the garment thereof and the darknesse as the svvadling bandes thereof 10 I haue stablished mine ordinance vpon it I haue shet it vp vvithin barres and doores 11 And I sayde hither shalt thou come and not passe any further and heere shalt thou stay the lifting vp of thy vvaues WE graunt well ynough all that is rehersed here concerning Gods works as wee see them bothe in heauen and earth But if wee minded them earnestly we coulde hardly be made to speake one worde Neuerthe lesse if we wist howe to profite our selues by the things that are conteyned in this doctrine it woulde bee ynough to teach vs lowlinesse so as wee shoulde no more open our mouthes to grudge agaynst God or too complayne of him when hee doeth not things to our lyking All this geere woulde be layde awater For the incomparable greatnesse and highnesse of oure God hys woonderfull power and might and his infinite goodnesse and wise dome whiche shewe themselues in his woorkes woulde suffise to humble vs and make vs astonished and wee woulde do nothing but honour him and do him homage with all feare and reuerence VVee haue then two things to consider heere The one is that when God speaketh of his power and therewithall sheweth it vs too our face euen in the things which we may see the same is not more than needeth for we consider things very il though they be neuer so manifest to