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
speaking wee wote not vvhat 694. a 52. 695. b 5. Hastinesse to speake is to be discommended 616. a 38. Men must not be too hasty to speake or determine of Gods doings 709 b 46. 712. b 13. How and when vve may safely speak 796. a 12. 808. b 49. 809. a. After what manner our Speakinge must be moderated 696. b 48. 791. a 55. b 809. a 30. Tvvo fashions of speaking vnto God 809. a 20. Of the brydling of our speech in aduersity 47. b 33. VVhat vve ought too do when men speake euil condemn vs vvronfully 329 b 49. 330. a 14. Men must giue others seaue to speak as well as themselues 696. b 48. VVhat maner of men haue most lyberty too speake novv adayes 697 a. b. Speedefulnesse VVhat Speedefulnesse of errour importeth 24. b 9. Speedfulnes of errour is the revvard of them that wilfully refuze Gods truth 24. a 52. b 51. Spirite If men be not gouerned by God hys Spirite ther raigneth nothing but fainednesse in their fleshe 575. a 17. Stand. VVhat the word Stand betokeneth 802. b 56. It is vnpossible for a mortal creature to stand before God. 802. a 52. Starres From whence commeth the naming of Starres 172. a 49. Some Starres bigger then the Moone 172. b 46. After what maner the Starres ar said to sing 760. b 12. State. The State of our lyfe 81. b 56. 83. a. 30. The State of men after this lyfe vntill the last day 181. b 25. The State of the Faithfull 60. b 29. 101. a 40. The State of the Reprobates 60. b 34. The State of our bodies 81. b 48. 82. b 30. The State and condition of seruants in the time of Iob 582. a 11. The faithfull in considering theyr State ought to waighe vvell both what they are also what GOD is able to doe 278. b 22. Thinges cannot bee in their perfecte State till the last day 516. a 57. If we think not of our State we shall alwayes bee puffed vp with pride 566. a 37. Stoutnesse If the magistrate vvant stoutnesse to redresse matters he shal neuer performe his duty 549. a 51. Storke Of Storkes 780. a 53. 783. a 17. The kindnesse that is naturally in Storkes is a mirrour of the thankfulnesse that ought to be in Children towardes theyr parentes 983 a 16. Strength All our Strength and rightuousnesse commeth only of God. 802. b 53. It is for our profit behoofe not to haue the strength and svviftnes of birdes and beastes 784. a 8. Strumpet Looke Whore. Caluin reprooueth sharpely that a Strumpet being put in prison was presented vvith tartes 374. b 38. Stubburne God wil deale roughly with the stub burn 817. a 23. Such as are Stubburn against GOD come to confusion 152. b 29. Striue It is in vain for man to Striue against God or his truth 700. b 52. Subiect Subiection Mannes Subiection and dutie of obedience vnto God. 1. a 19. 30. VVhat manner of Subiection man should haue bene in if he had not sinned 780. b 40. Doe the best we can we can not bee so Subiect to God as were requysite 565. a 14. It is for our welfare to bee so in Subiection 781. a 16. The Subiection and seruice of beasts vnto vs is through Gods taming subduing of them to our hand 781. b 21. 782. a b. The diuilles are Subiect to God and can not do any thing without his leaue 16. b 55. 17. b 27. 18 a 53. Looke more in Obedience Submitte VVe must alwayes Submit ourselues to God that wee bee not touched with vaine presumption 559. b 40. It is a hard thing for a man to Submitte himselfe to the single wil of God without askinge a reason of his workes 356. a 16. Substance The Substance of our bodies and soules are no euil thinges but the good creatures of GOD notwithstanding all that is in them is peruerted and euill 300. a 12. To say that the Substance of GODS Spirite is in vs is an heresie Seruetus held that mens soules were partakers of the Substance of the Godhead 500. b 43. Sufferance and Suffering Gods Sufferance is not a single permission or giuing leaue but an effectuall appointing of things to be done 37. a 52. Simple sufferance destroyeth the Almightynes of God. 241. a 53. Hovve the thinges that are done by Sathan and by vvicked folke are done by GODS owne woorking and appointment and not simply by his permission or Sufferance 37. a 52. VVhat frute profit and comfort redound to the Godly by knowing that Satan or wicked men can do nothing but by Gods Sufferance 17. b 41. 18. a 36. b 30. VVhy God suffereth many thinges vnpunished 181. b 42. 182. b 35. 716 b 20. Such as suffer the wicked at length feele the smart themselues 478. a 49. Superstition Superstition 94. a 42. From whence the Superstitiō springs 436. a 11. Sustained VVe are not sustained by the abundance that we haue but only by the grace of God. 347. a 54. Swearing and Othes Swearing is monstruous and against nature 169. b 42. The trueth and right of Swearing 499. b 45. Light othes ar so many reproches to God. 499. b 37. Sweating Causes of Svveating 750. a 41. Swoord The cōmon dravving of the Svvord novv adayes 546. b 56. Looke more in Gouernoures T. Talke Al our Talke must tend to the glory of God. 714. b 8. Tame Til we know that God putteth vs to reproch and giueth men leaue to persecute vs we shal neuer be Tamed as vve ought to be 560. a 5. Teach Teacher Teachable Teachablenesse There is no Teacher like vnto GOD and howe to learne at his handes 730. a 4. b All the Teaching reading and hearing of Gods woord that can bee vvil not auaile vs except he worke inwardly by his holy spirite 730. a 34. The way to bee well taught at Gods hand 788. b 16. 809. b 31. To be Teachable is a great vertue 129. a 7. b 33. The first foundation of wisedome is Teachablenesse that is to say a willingnesse or desirousnesse to be taught 674. a. 20. VVhen God teacheth vve must giue eare to his Teaching 635 b. 48. The Lord wil haue vs only to receiue that which he thinketh good too Teach vs. 529. a. 30. He that will teach others well must first learne of god and haue a perfect feeling of the true Doctrine in his hart 628. a. 26. 629. a. 47. The properties of a good Teacher 486. a. 10. 542. b. 34. The office of the Preachers and Teachers of the Gospell too forgiue sinnes 648. a. 16. The lets are many which turne men aside from suffring themselues to be taught by God. 526. b. 60. Very fevv now a dayes can abide too be taught but euery man taketh vpon him to be a Teacher 542. a. 1 They shall neuer be good Teachers which wil not suffer themselues to be reproued when they do amisse 697. a. 53. If wee make no reckoning of the good life of such as ought
is rightuous Furthermore let vs marke wel that when we bee rightuous that is to say when wee bee not vtterly wicked and out of al square al the rightuousnesse that is in vs shall bee but a franke and free acceptation As howe True it is that the faithfull are called rightuous not onely bycause God forgcueth them theyr sinnes and receyueth them too mercie but also bycause hee lyketh well of theyr life It is sayde that Simeon was a good and ryghtuous man and Zacharie and Elizabeth his wife were rightuous also And why Bycause they walked in Gods lawe and commaundements The same is sayde also of the holie Patriarkes Yea but let vs marke that it was bycause God of his owne free goodnesse receyued them and layde not theyr synnes too theyr charge VVhen wee saye that menne are made righteous by sayth it is as much to say as God forgiueth their sinnes and cleerely acquiteth them for our Lord Iefus Christes sake Like wise it behoueth vs to vnderstand that wee are rightuous in our workes bycause God accepteth vs to fauour for our workes deserue too bee alwayes refuzed at his hande I speake not of the workes which men doe of their owne power for in them there is nothing but all villanie and rebellion But euen when a man is gouerned by Gods spirite and by his grace doth walke in good workes yet are all his good workes vnperfecte and God might cast them off yea and they are so farre of from any worthynesse or deseruing as the Papists imagine as there is nothing but filthynesse in them Neuerthelesse yet God receyueth them Yea euen as a father receiueth that whiche commeth from his childe though it bee nothing worth So then although wee bee rightuous that is to say althoughe wee haue some likelyhoode of rightuousnesse let vs marke well that the same deserueth not to be accepted so before god And why Bycause it is written cursed be he that performeth not all the things which are conteyned in the booke of the lawe Nowe there is no man that performeth so muche as any one thing I meane that performeth it with a pure and perfect mynd And therefore it followeth that God may damne vs all And so we must be fayne to holde downe oure heades yea euen without going any further than to the law and yet is that nothing if we come to Gods rightuousnesse whiche is incomprehensible too vs Let vs put the cace that a man behaued hym selfe in all poyntes as became him ▪ what might hee doe might hee therefore pleade againste God No ▪ hee must come shorte of that And why For God oweth vs nothing ▪ That is true ▪ but hee hath pomised that who so euer dothe those things shall liue in them Yea but wee must vnderstande that hee hath made that promise of his owne free bountifulnesse VVe see howe our Lord Iesus Christ saith that when a seruaunt shall haue doone all that hee can for his maister hee speaketh of the seruantes that were in those dayes that is to witte of slaues that were in bondage too be bought and solde then if a slaue doe all that hee can for his master shal his master rise from the table and say I will nowe serue thee another whyle No. For it is the seruaunts dutie to serue his maister and not that the master should abace him selfe to his seruant or bee bounde vnto him in any thing Euē so faith Christ when ye haue done al that is commaunded you assure yourselues ye are still vnprofitable seruantes And in so saying Iesus Christ meeneth not that there was euer any man founde or that any can be founde to haue performed all that God commaundeth but he putteth the cace that it were so So also must we do Let vs put the cace that a man had fulfilled the lawe yet behoueth it him to reuerence God with al humilitie saying Alas Lorde I will still submit my selfe vnder thy hand for I knowe well that all that I haue done is of thee and that there can not so muche as one drop of goodnesse proceede out of mee And althoughe thou accepte mee that is not bycause I am worthy or bycause I haue deserued it but it is of thyne owne free fauour Lo howe wee ought too deale Furthermore let vs bee well ware of the excessiue passion that was in Iob. It behoueth vs too conceiue the souereine rightuousnesse of God in such sort as I haue sayde And that must be to the end we may be the more induced to humilitie and not to say If I be rightuous yet will I not lift vp my head seeing mine affliction For it is certaine that God will performe whatsoeuer he hath promised yea euen in that he hath saide he that doth these things shall liue in them And certainely if we be able to performe the law to the full let vs assure ourselues that God hath his rewarde ready to reward vs with Then must we not say as Iob doth that seing our reproch and seeing he scourgeth vs we be confounded by a power that we know not of and that although the same bee far out of measure yet we dare not grudge against it bicause we shall win nought by so doing No let vs not be caried away so far but let vs thinke that God neuer chastizeth his seruantes without iust cause yea thoughe hee haue no eye to their sinnes as it is certaine that Iob was not punished as a wicked offender True it is that God had iust cause to punishe him an hundred times more but God had not that respect and meaning with him VVhat then his intent was to trie his pacience and to cleare him of the slaunder that Sathan made of him in saying Iob obeyeth God bycause he is in prosperitie and therefore God meant to shewe the contrarie So then when wee speake of Gods soueraine iustice let not our talke bee to thinke that he presseth vs out of measure nor to auaunce our selues against him by force but let it bee to honoure him in his wonderfull secretes yea euen in suche wise as wee may bee fully resolued to say in our selues Alas it is not for vs to alledge that though we be righteous yet we will not bee so bolde as to lift vp our head for wee haue good cause to hang downe oure heades continually For although God set not him selfe downe in his throne too condemne vs we haue our iudge within vs Can not euerye man condemne himselfe hathe not euery man the witte to perceiue himselfe to bee more than blameable Let vs marke then that there needs none other condemnation for vs than that whiche is conteyned in the lawe wherewith bothe great and small ought too bee well acquainted And after Iob hath spoken so hee addeth that hee would fayne that his plague were increased Yea but what then Although it increased sayth hee yet wilte thou come vpon me as a Lyon and wilte shewe thy selfe maruellous against me Heere as
For as long as this lyfe indureth sayth he it is full of payne and anguishe And what is death It is the extremest of all miseries bycause that there a maÌ„ seemeth too bee vtterly rooted out Iob spake after that maner bycause that as I haue sayd he was caryed away of his passions But on our part let vs be contented too languish and to haue our fleshe payned and our mynde distressed during this lyfe for yet haue wee whereof to reioyce in God bycause he promiseth to be alwayes our father and Sauiour Doe wee die VVee knowe that is our aduauntage as S. Paule sayeth bicause that by that means god taketh vs out of the miseries of this world to make vs partakers of his riches glorious immortalitie Now let vs knele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them so as wee maye craue forgiuenesse of them at his hand and that we may be so stirred vp too pray as he may make vs to feele his goodnesse mercie and wee profit more and more thereby and also that all the tyme of fâ—ur life may giue ouer our selues too the glorifying of his holy name and to the praysing of hym as he deserueth And that when he hath once broughte vs into the right waye he will neuer suffer vs to swarue any more aside but that we may continue with inuincible strength and stedfastnesse euen to the ende That it may please him to grant this grace not only to vs but. c. The .lvij. Sermon which is the fyrst vpon the .xv. Chapter ELiphas the Themanite ansvvered and sayd 2 VVill a vvise man bring foorth knovvledge of vvinde and fill mennes bellies vvith the East vvynde 3 VVill he reason of vnmeete matters and of vnlavvfull vvordes 4 But thou pullest avvay feare and turnest prayer avvay from God. 5 Thine ovvne mouth shall reproue thee of vnrightuousnesse and thou haste taken the toung of craftynesse 6 Thine ovvne mouth shall condemne thee and not I and thine ovvne lippes beare witnesse against thee 7 Art thou the first man borne vvart thou created before the mountaynes 8 Haste thou heard the secretes of God or is vvisedome restrained vnto thee 9 VVhat knovvest thou that vve knovve not â–ª vvhat vnderstandest thou that is not in vs 10 For vve be baldheaded and auncient There is an older man among vs than thy father WHen wee knowe wee haue spoken truth and in Gods behalfe and yet men reiect all that wee haue sayd it is a very harde and greeuous temptation For in that cace not onely we be blamed in our own persons but also wee see that men refuse the things that are of god Neuerthelesse it behoued Iob to vndertake such a battell as we see in this streyne He had mainteyned hys cace not by suttletie nor of wilfulnesse nor through ignorance and yet notwithstanding it was layd in his dish that hee had taken to him the tung of craftinesse or of the despizers of God and that all his sayings had bin but as winde wherein there had bin no firmnesse nor reason Iob therefore is greeuously charged heere for maynteyning the doctrine which he knew to be of god And this must serue for our example at this day For many are so greeued when they see that men receyue not Gods word but rather that the moste part of the worlde condemneth it But what for that Seeing that men haue at all times bin stubborne against God and hee could neuer yet make them to receyue that which were for theyr behoofe let vs not thinke it straunge that wee also muste passe the same way and that the authoritie of God and of hys woord is imbaced by our stubbornesse and by the malice of men considering that their iudgemeÌ„t is so awke and that they cannot giue themselues to goodnesse And as for those that haue the charge too beare about Gods word and to preach it though they see men reiect it yet let them stand to it stoutly and let not such doings thrust them out of the way For not only Iob was condemned in his sayings but the Sonne of God also VVee see that men were so farre off from accepting his doctrine as they did rise vp furiously against it and accused him of blasphemie If the like be done at this day it is no noueltie But in the meane whyle let vs determine to do that which God commaundeth vs Let men aduaunce themselues as much as they list and lette them resist God and his truth yet must all that be ouerpassed and we must not ceasse to do our duetie Marke that for one poynt And by the way it behoueth vs to marke that although the wordes whiche are rehearsed heere by Eliphas haue bin misapplyed too the persone of Iob yet neuerthelesse in generalitie wee may gather a good and profitable lesson of them And first of all where as it is sayd that a wyse maÌ„ wil not bring foorth windie wordâ— nor fill his bearers bellies with the Easterne wind it is the same thing which we see commonly in the Scripture â–ª that is to wit that our words ought not to be vnprofitable but rather well seasoned with â–ª salte according as Sainct Paule vseth the same similitude and afterwarde to expresse his meening sayeth that our words ought to bee substantiall meete to edifie and to profit those that heare them that they may bee instructed in the feare of God guyded aright when they be in the way and incouraged Yee see then that vpon this saying of Eliphassis we haue too marke that our words ought to tend too edification And if they do so they shall not be lyke the wynde that is to say they shall not bee puffed vp with a vayne swelling but there shal bee a substantialnesse in them wherewith to feede mens soules And truely â—eere ye see why it is sayd that good and holy doctrine is as it were foode By taking conuenient foode wee bee satisfied we gather strength and our stomacke is not accloyed but there insueth good and naturall nurrishment Euen so is it wyth the word of god VVhen it is well applyed to our vse we be filled with it and wee bee nurrished with it and yet in the meane while there is no windinesse that breakes vp vpon our stomacke and brings no substantiall nurrishmeÌ„t with it See then the two points that we haue to note The first is that if men find no fauour in our words when wee haue told them the thing that is good profitable and of God we must not therefore be out of pacience considering that the same hath happened not only to Iob but also to all the seruants of God so as their doctrine had no fauour to the worldward but was mocked â—t and taken to be but winde or a trifling thing But contrariwise on our side let vs be well aduised that when we speake it may be to the edifying of our neighbours and carie
scatter them abrode Lo whervnto this lesson ought to serue vs So then let vs vnderstand first that our chiefe marke must not be to be well prouided of great abundance of worldly goodes but that God must be so singularly graciouse vnto vs as we may feele his fauour that wee may be sure it is his will to be our father and that we take our nurrishment at his hand This is it that will giue vs both contentatiō and rest But we see what the couetousnesse of men is how their desire can neuer be quenched Again what are these worldly goodes Sure it is that we shall be bleared sometimes euen with blasts but yet doth God opē the eyes of such as are so giuē to gathering of riches that they perceyue howe they are nothing and that they passe away swiftly as a smoke So thē it is impossible that a man should be cōtented and satisfied when he looketh no further but vpon the goodes that he hath in his hāds The only meane to haue rest to see when we haue ynough is that God shew himself our father and that we beleeue that he hath his hande continually stretched out to giue vs al that euer we haue neede of VVhen we haue this regard with vs we shall haue good rest although we had but one bit of bread as ye would say yet notwithstāding for asmuch as we be sure that God is rich ynough to maintaine vs we will waite vpon him for that whiche he promiseth For he saith that the Lions and wild beasts notwithstanding that they bee giuen too rauening and seeme as though they would swallow vp all things ceasse not to suffer hunger and scarsitie wheras God nurrisheth those that are his in the time of derth True it is that they shall not bee alwayes exempted from distresse but yet will God succour them when they be come to extremitie This say I is the thing wherin the faithful reioyce And that is the benefyte that is spoken of heere For like as the wicked men haue no true discerning of a benefite so the childrē of God esteeme a morsell of bread to be a declaration that God is their father And thereby they bee also confirmed that as he hath susteyned thē to day so will he do his duetie to morrow likewise and that he hath alwaies wherewith to do it and that his grace and goodnesse are neuer abated This is the cause why it is sayd that the goodnesse of God is laid vp in store for thē that feare him True it is that our thinking vpon our bodily nurrishment is not the principall point wherby God will haue vs to feele what loue and fauour he beareth vs but that wee muste mount higher namely that although wee were the veriest wretches in the whole worlde yet hath God prepared riches for vs aloft in heauen wherevnto wee muste hie vs and therevpon wholly set oure minds Neuerthelesse looke whatsoeuer our good God doth to vs here bylow it is as it were a foretast that he giueth vs of his souereine goodnesse But now let vs come backe againe too the texte that wee alledged out of the Psalme Lord how great is the abundance of thy goodnesse which thou hast laid vp in store for them that feare thee VVherefore doth the Prophet speake so Bycause that although God doo sheade out his bountifulnesse euery where according as it is sayd that his mercie is vppon all his creatures yea euen vnto the brute beasts yet the wicked and vngodly notwithstanding that they cram themselues with Gods benefits till they burst perceyue not the goodnesse that is in him but are vtterly voyde of the knowledge thereof And why For God hath layde it vp in store for those that feare him Thus muche concerning the firste poynte that is shewed vs heere namely that wee must not deeme men happie for the great abundance of the goodes that they possesse but according too their contentation For it is vnpossible that suche as know not Gods grace ne haue any care of it shoulde haue contentation bycause they knowe not what a benefite they haue whiche is all one as if they had it not Afterwarde it is sayde that there shall bee no remaynder of their meate This is a straunge thing that when a man shall haue heaped vp great goodes and shall be likely too leaue his children as little kings God will vndermine all and there shall bee no remaynder lefte Surely this falleth not out continually nother as I haue said will God haue one vnchangeable rate kept alwayes in the execution of his iudgements in this worlde For what a thing were that Then should nothing be reserued till the latter day But yet for all that we shall perceyue some tokens of them in that God consumeth some mans goodes after such a sorte as it shall be apparant too mens eyes and yet not knowe where they be become nor by what meanes he hath bin impouerished VVhen we see such things ought wee not to thinke that God executeth his office and giueth vs occasion to thinke vpon him and to acknowledge him to be our iudge to the intent we be not inticed to inordinate lustes as wee are wont too bee nor surmise that oure happinesse consisteth in raking much goodes to ourselues nor imagine that riches are euerlasting but rather come alwayes backe too this poynt of seeking our ordinarie foode at his hande both too day and to morrow and all our life long Thus yee see how we ought to practise this lesson And when Sophar hath spoken after that manner he addeth that when the wicked man is in his chiefe welth he shall not ceasse too bee in anguish and that the handes of all labourers shall come vnto him or else that the hands of all men that are able to doo any great acte shall come vppon him And so the sense may be dubble The word that is placed there betokeneth a man that is foreward in executing of things It may bee taken for a man that laboreth traueleth or worketh and it may also be taken for a man that is disposed to doing of harme wrong or violence Howbeit the playne meening is that euery labouring hand shall come to the wicked to doo them seruice and yet the same shall not boote them at all Lo what the summe is Sophars meening is that we ought not to beguile ourselues when wee see the wicked throughly stuffed and that our Lord heapeth vp goodes in their houses so as it should seeme hee were minded to giue them a hundred times more than he giueth to other men and the whole world is ready to do them seruice in somuch that they haue men in fee and euery man offereth himselfe vnto them saying Sir will it please you to imploy me For when they haue all the hands that can be to labour to do them seruice and to profite them yet they shall not ceasse to bee in anguish Behold a wonderfull iudgement of God and
For it shyneth vntoo vs too the ende that euerie man shoulde go too his worke and to his businesse therby to shewe vs that hee hath not made vs to bee ydle and vnprofitable but too applye oureselues too somewhat wherein God and our neighbour may bee serued Ye see then that the Sunne is as a rayser of vs vp vnto God that we may be diligent too do our duetie But men are oftentimes too diligent they bee very buzie and they wyll ryse earely ynough and what to doo To quafâ—e and too fill the paunche and too runne intoo all manner of disorder as it is sayde in the Prophete Esay that the day is not long ynough for them too make an ende of their riotting Finally when they be so wearie that they can no more they play the brute beastes throughout For they sleepe the daye and watche the night so as the order of nature is turned vtterly vpside downe by them An other sort ryse earely and too what purpose Too woorke some treacherie or lewdnesse to their neighbors to deceyue one and to intangle another Another sorte go to their whorehuntings and another sort too theyr wicked buying and selling Thus ye see wherein moste men bestowe theyr diligence And thys is shewed vs expresly too the ende wee might knowe wherevntoo wee shoulde applye it Therefore as soone as the Sunne riseth let vs learne too thanke God for lightning vs after that sort so as wee may bestirre our handes that is too say imploy our selues about what thing soeuer he calleth vstoo and wherein so euer he will haue vs to serue hym Agayne let the onely marke that we shoote at be alwayes to know wherevnto he calleth vs and what be the things that he alloweth and let vs be very ware that wee abuse not the light of the Sunne and the diligentnesse that God hathe gyuen vs by applying it too the hurt of oure neighbours or by doing any man wrong or displeasure Nay rather sith we see Theeues VVhoremongers and Drunkards so foreward in euill let vs learne too finde fault with our owne slouth in goodnesse As how Such a one is the stirringest man in the world And what to doo To go do a murther But if a man be giueÌ„ to drunkennesse or to gluttonie he layes himselfe in his graue before he be dead For we see how these drunkards are as stinking carions more than halfe rotten aboue the ground And good cause why for it is the wages that they receyue for theyr double diligence in glutting theÌ„selues and in abusing the good creatures of god Another sort go to their whorehuntings and othersome to their theeuing and robbing Now although these kinds of men thinke too aduauntage themselues yet is their diligence but to their destruction For when they haue toyled themselues throughly they shall do nothing else but gather a stacke of wood and in the end the fire of Gods wrath shall be put to it to coÌ„sume â–ª it quite and cleane Therefore when we see the despizers of God and the wicked sorte so diligent in doing euill I pray you is it not a great shame for vs if wee bee lazie as though our armes were broken Shall not euen they bee witnesses against vs for being so vnprofitable Thus ye see that the thing which we haue to marke in this sentence is that it warneth vs to be diligent howbeeit so as we take heede to apply the same diligence where God will haue vs to bestow it And for the doing thereof let vs haue an eye to his good will which is that wee should communicate one with another to help our neighbours and euery man consider what abilitie and meane he hath wherewith to succour such as haue neede of him Lo what our diligence ought to be Furthemore let vs walke as children of the light and sith that God doth now inlighten vs bothe day and night let vs call vpon him and sigh vnto him in the night And a day times when he sendeth vs his Sunne-light so as we see what we haue to do and what our duetie is â–ª let vs apply our selues faithfully therevntoo and at leastwise let vs be as forward as those that do so giue theÌ„selues to euill least they become witnesses of our slouthfulnesse And although we see not God punish them out of hand yet let vs fully perswade our selues that there is an horrible vengeance prepared for them which sheweth not it selfe as yet But let vs not therefore ceasse to looke a farre off for it behoueth our fayth to mount aboue all things that are seene as now and too beholde things that are seene as now and too beholde things that are hidden Thus ye see how we may profite our selues euen by the misorders that are seene in this world vntill oure Lorde bring all things againe to their state and perfection which shall not be till the last day Nowe let vs fall downe â–ª before the face of oure good God with acknowledgement of our sinnes praying hym to make vs feele them in such wise as if hee punishe vs for a time by the wicked wee may yet perceiue that hee spareth vs and beareth with vs in that wee bee not vtterly ouerthrowne by them and that although we haue deserued to be so delt with yet we may not ceasse to haue recourse vnto him seeing that he calleth vs so gently and freendly and that we may indeuer to amende the vices that are in our fleshe be more and more sory for them so as we may wholly frame our selues to his good will call our selues fully home vnto him and that thereby we may proue our selues to be his childreÌ„ and reuerence him as our father with so much the greater affection That it may please him to graunt this grace c. The .xcij. Sermon which is the second vpon the .xxiiij. Chapter 10 They make the naked man to go vvithout clothing and take the gleanings from the hungrie 11 They that presse out the Oyle vvithin their vvalles and tread the vvinepresse suffer thirst 12 Men crie out of the Citie the soule of the vvounded shevveth it selfe and God putteth no stop at all 13 They are among those that hate all light not knovving the vvayes thereof neyther continue they in the path of it 14 The murtherer ryzeth early he murthereth the poore and needie and in the night he is lyke a theefe 15 The eye of the adulterer longeth for the euening saying no eye shall see mee and hee hideth his face 16 He entereth into the houses by night vvhich he had marked in the day and he agreeth not vvith the light 17 The light of the morning is as the shadovve of death to him if any man knovv them they are in the terrour of the shadovv of death 18 They be light vpon the vvaters their portion is cursed vpon earth and they see not the frute of the vineyardes HEre Iob goeth forwarde in she wing the state that is seene in the
be for him Thus ye see what Iob ment to expresse in this streyne by shewing that seeing God had giuen him the grace to walke aright and he had of long time knowne what is good his heart shoulde not now turne backe againe Then let euery of vs learne by his example too consider well the free fauour that God sheweth vs when hee vouchsafeth too draw vs to the pure fayth of his Gospell For it behoueth vs to thinke that he hath bound vs more vnto him in so doing than if all the solemnest couenants in the worlde were passed betwixt vs VVherfore let vs settle our selues to hold out to the ende when we haue begonne well and let vs followe the way that God hath set vs in assuring our selues that it is he that hath reached out his hand vnto vs And further let euerie of vs recken well the time how long it is ago since we knew Gods truth Howe It is a yeare three ten or twentie since God disclosed himselfe vnto mee and how haue I profited since that time Although I haue not gone so farre forewarde as were requisite yet for as much as my God hath taken me intoo his house and not suffered mee to runne quite away but hath graunted me the grace to holde out hitherto what a thing were it if I shoulde nowe renounce him and giue him ouer were not that an ouerdamnable vnthankefulnesse Lo howe euery man ought to call himselfe to account that he may confirme himselfe in the stedfastnesse that Iob sheweth vs here in his owne persone And that is the poynt which wee haue to marke To be short wee see in this streyne that it is not lawfull for Christians in any wyse to dissemble by making countenance that they beleeue a thing whiche notwithstanding they condemne in reason and whereof they are assured that it is euill Neither must we vse startingholes For what colour soeuer we pretende we shall alwayes bee condemned in our hypocrisie And why For God loueth truth and setteth so great store by it that he will haue vs to sticke to it what soeuer come of it For euen in common matters although a thing seeme to import no preiudice harme nor wrong yet if a man say that hee beleeues it to bee so and in the meane while findeth it cleane contrarie in his heart he is not to be excused But whensoeuer the doctrine of our saluation and of the seruing and honoring of God which are the highest things that can bee do come in question wee must not take leaue nor libertie too swarue in that behalfe For euen in worldly matters it behoueth vs too acknowledge our selues faultie if wee make countenance of consenting vnto that which we mislike But if we vse suche shiftes when Gods truth is impugned by facing it with false and wicked things besides that we betray God wee do also indeuer as much as in vs lyeth to robbe him of the thing which he hath so knit vnto himselfe as it can not be separated from him except he renounce himselfe that is to say of his truth And so let vs marke well what is shewed vs heere by the example of Iob namely that when our Lorde hath bene so gracious to vs as to giue vs fayth in our hartes it behoueth vs too haue our mouth open to make confession of that which wee beleeue and are sure of and to preach the same in due time and place And if wee see that men set themselues agaynst the doctrine which wee knowe to bee true let vs resist them to the vttermost of our power and maynteyne Gods quarell except wee intend to bee false to him And although this doctrine deserue to bee set out more at length yet notwithstanding that whiche I haue comprysed alreadie in small roume is sufficient Now let euery man be thinke him howe hee may fare the better by it for all the whole matter consisteth in the practizing of it Let vs come nowe to that which Iob addeth VVhat is the hope of the Hypocrite sayth he seeing that for all his heaping vp of goodes God plucketh away his soule Here Iob protesteth that hee is not of opinion that God punisheth not mens sinnes in this worlde or that he is asleepe and openeth not his eies but letteth things slippe in such wize heere bylowe as all things vniuersally are turmoyled All things sayeth hee must come to account in the ende howbeit that men perceyue not Gods iudgements by eyesight at the first dash This is in effect the matter that Iob declareth here It behoueth vs alwayes to beare in minde what we haue seene afore which is that the parties which stroue agaynst Iob vphilde that men are handled here according to their deserts and that God doth euermore shew himself good louing and mercifull towardes suche as seeke him and loue him and contrarywise that he forthwith vttereth his rygor and vengeance against all such as despise him specially which bend themselues against him and stray out of the good way But we see the contrarie namely that the good are afflicted and seeme to haue God their enimie bicause hee dealeth exceeding roughly with them when in the meane while we see the wicked liue in their delights and pleasures triumphing as though God hilde them nicely in his lap VVhat meeneth that It is too the ende that by that meane we should perceyue that God doth not execute his iustice fully here but reserueth as well the reward of good men as the punishment of wicked men vnto the last day and out of this life Iob therefore as now declareth that although he sayd afore that God punisheth not the wicked but afflicteth the godly and seemeth too vse excessiue crueltie against such as haue not deserued it and contrarywise to flatter the vngodly yet notwithstanding he intendeth not to rob God of his office that he shoulde not alwayes bee iudge of the worlde and watche too gouerne the state of the earth And howe is that There must no certaine day be set to him neither must hee bee summoned to do his dutie by an houre But it behoueth vs to tarie his leysure paciently and he will make vs too see examples of his Iustice one way or other This is the summe that Iob ment to declare here And although we haue seene this doctrine heretofore yet must it not irke vs too haue it oftentymes repeated considering that it is one of the chiefe poynts that wee ought to sticke vntoo namely that euen in the middes of the troubles of thys worlde we ought neuerthelesse to assure our selues that God suffereth not things to runne too hauocke nor holdeth with the wicked although hee spare them and forbeare to punish them for a time yet are they in neuer the better taking for that but are alwayes vnhappie and there is a secret vengeance prepared for them so as it were farre better for them that God should punish them at the first push than so deferre their punishment
vilanouse a shamelesnesse wherein there is neyther rime nor reason when they suffer a poore man to be troubled and in the meane while deale with all the rigour that may be in a matter of nothing If a poore man that is wronged do compâ—ayn lay foorth his right tush it is nothing come againe a seuennight hence then he shall be delayed so long that he shal be tired If a plaine man haue not rents and reuenues to liue vpon if he haue not men at his beck to solicite his matter if he be a handicrafts man hee must sterue for hunger if hee will recouer right in a matter that is neuer so euident He hath wrong done him the worlde seeth it the matter is apparantly knowne and yet in the ende will hee haue right then must hee haue a full purse he must shet vp his shop and he must make his account to be idle halfe the yeare And when he hath folowed hys matter a good while yet shall he be but laughed to scorne VVe see this disorder at this day and therefore how can they make their account afore God which are placed in the holy seate of iustice True it is that they will cleare theÌ„selues before men but yet shall not thys doctrine be disanulled for them And so as I sayde it were a very ofward thing to be inquisitiue sith we see that when things are brought to light there is no zeale to succor those that are so misused oppressed yea and it is also sene that the wicked becom the bolder euen by reason of the libertie that is giuen them wheÌ„ they shal haue committed any euill and scape vnpunished it is al one as if libertie and priuiledge were giuen them to do harme to all men VVell then they vse it and abuse it and therevpon proceede further and further and in the meane while the iudge can still say indeede suche an euill was committed yea and there happened a second a third and a fourth insomuch that at length all is out of order and yet in the meane while where is the redresse VVill not God haue his seate to be honored And how can that be except there be the sayd vertue of stoutnesse and constancie to represse the euill Therefore if there bee such libertie as the wicked sort may play the Lions Beares other wood beasts let such as be in the authoritie of God remember with themselues I ought to serue my maister and how shall I discharge my selfe If I do my dutie then shall I haue him on my side and I shall be vphilde by hys hande Ye see then wherevpon a iudge ought to thynke and then shall hee haue a Lions heart too set himselfe against the woodde beastes and to plucke the pray out of their teeth and too breake theyr Chawes And in good faith let vs mark that these maner of speeches are not superfluous for in effect Iob or rather the holy Ghoste by his mouth ment to declare that such as will execute iustice duly shall neuer bring it to passe except they vse the sword which God hath put in their hande to breake the chawes of the wicked that is to say except they vse sharpnesse and rigor For if a iudge be effeminate and that wheÌ„ it commeth to the punishing of offenders he fall too saying I wote not where I am I wote not what to say and so be destitute of stoutnesse to redresse matters that are out of order it is certayne that hee shall neuer performe hys dutie Therefore whereas heere is mention made of the breaking of wicked mens teeth let vs vnderstaÌ„d that our Lord warneth those to whome he hath giuen his sworde to vse it stoutly against the wicked whiche commonly are ouerhardy and that like as they are brute beasts so the iusheers also must haue a stedfast and stout heart to represse all their violence and rage Thus ye see what we haue to marke in this streyne Now for a conclusion let vs marke this sentence which Iob setteth downe whiche is that hee had clothed himselfe with his rightuousnesse and that he hadde made Iustice that is to say vprightnes as his Robe or Crowne that is too saye that hee was decked with vertue and not with brauerie as those bee whome God hath aduaunced to some credite who beare themselues in hande that the world is not worthy to looke them in the face they play the Peacockes and spread their wings abroade Ye see then the decking of those which at this day are in authoritie and state of Iustice for there is nothing to bee seene but pride there is nothing but pompe and brauerie and yet they thinke themselues not to bee mortall men But contrariwise it is sayde heere that the man which regardeth God and indeuereth to execute his duty faythfully taketh rightuousnesse for his Robe and vpright dealing for his Cloake or apparell I pray you if it were but for honestie sake woulde a man suffer his coate and cloake too bee plucked from him and himselfe too bee sent too picke pagles as the prouerbe sayeth If it were neyther whote nor colde woulde he not keepe his cloathes still to the intent he might honestly keepe company among men But if a man bee stripped and chaunce to bee in the rayne and winde so as hee is left readie too starue for colde or too swelt for heate and his coate is pluckt in peeces will it not greeue him at the hart And yet notwithstanding rightuousnesse and vpright dealing are our verie cloathes and coates where with we bee apparayled And if a man haue behaued himselfe faythfully in dooing his duetie God mainteyneth him and hee is fenced by protection from aboue hee shall bee in Gods fauour although no man made him good countenance among men Yee see then in what sort wee ought to be cloathed and apparelled before God and his Angels namely by keeping the said rightuousnesse and vpright dealing so as wee haue not beene spoyled and destitute of it Then although that diuerse tymes either by flatterie or by briberie or by threatning or by hatred or by some other temptations men labour too get away this clothing and apparell of rightuousnesse and vpright dealing from vs let vs take good heede that we bee not spoyled of it except wee will haue our shame and dishonestie shewed openly before God and his Angelles Furthermore as touching the worlde and this present life let vs bee well ware that we lay not our selues open to the cold or heate that is too saye that God suffer vs not to fall intoo many wantes and therewithall sende vs no succour And why For when wee haue beene so cowardely or slouthfull to suffer our selues to bee spoyled of oure cloathes It is good reason that wee shoulde smarte for it afterwarde I had a cloake to couer me and keepe mee from the rayne and I haue let it goe at aduenture Nowe am I not woorthie to bee wette to the skinne seeing I hilde
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
towards vs wee may couet nothing but to yeld him his due glorie for bestowing so many of his graciouse benefites vpon vs as in that he hath made vs Lords and Maisters of his creatures here bylowe which were able to scare vs out of our witts so as we may not be vnthankful for such priuiledge and prerogatiue as hee hath graunted vs but do him homage for all the benefits that we haue receiued at his hand wayting to haue him increase them euen till he haue brought vs too the ful perfectiō And so let vs all say Almightie God c. The Clvij Sermon which is the first vpon the .xlij. Chapter IOb ansvvered the Lord and sayd 2 I knovve that thou canst doo all things and that no thought shall be kept backe from thee 3 VVho is hee that darkeneth secrets vvithout knovvedge I spake and vnderstoode not these things are vvonderfull aboue mee I haue not knovvne them 4 Herken therfore and I vvill speake ▪ and I vvill aske of thee to the end thou mayst teach mee 5 I haue herd of thee vvith myne eare and novv myne eye hath seenethee WE sawe heeretofore the frute that grew of the declaration which God made vntoo Iob and whereas hee doubled his woordes it appeered more euidently vnto vs how much hee profited by that correction He had alredye repented and now is he touched more to the quicke And so we see that when God hath once taught vs oftentymes the same profiteth vs but in part and although we think there is nothing amisse that we be come to the right point yet shall it be but a little preparatiue too it God therfore must be fayne too hold on in teaching vs that the doctrine which wee haue herd may be the better rooted in our harts and wee bee the more moued with it and settle our selues wholly in it To be short we see that repentance is not perfected at the first dash but that after God hath planed vs he had neede also too poolish vs like as when a man maketh a peece of woorke in wood or stone hee must haue much heawing about it The same way also must our Lord take with vs or else we shall haue but a small entrance into repentance and the same will vanish away by and by ▪ or else continue a rude and vnperfect thing And that is the cause why we must suffer God patiētly if after once correcting of vs for our faults he cōtent not himself with one stroke of the rodde but pay vs double for that is for our profit Furthermore when wee haue herd any good instruction for our welfare if we haue receiued the same let vs assure ourselues it is but with smal tast so as we be not yet rightly repented but haue neede to go to it new again VVherfore let vs not leaue the doctrin which we haue herd but let vs indeuer to profit dayly more more knowing that it behoueth vs to draw neerer and nerer vnto God all the days of our lyfe to be stablished still more and more in his feare and loue Or else without that we be vnstedfast returne to our old byasse whē we think ourselues to be wholly brought home it shall be nothing but a smoke that will vanish away out of hand Yee see then what wee haue to beare in mynd Also according to Iobs example when we haue cōsidered our faults one day let vs streyne ourselues to knowe them yet better the next day and to be the more greeued at them For if we think we haue discharged our dutie with the saying of one word or with the conceyuing of some one good thought wee deceyue ourselues So then repentance must alwayes be a conquerout insomuch that if it be vnfeyned it must be doubled But now let vs come to that it is sayd heere I knowe that thou canst do all things and that no thought shall bee kept back or letted from thee Some expound this as though Iob yeelded all power might vnto God and therwithall also an infinite forecast to prouide for all things to guide them as though he should say Lord I knowe thou haste al things in thy hand and that nothing is hidden frō thee and that thou art priuie to all things But it is a common maner of speche amōg the Hebrewes to say No thought shall bee letted from thee that is to say whatsoeuer thou haste ordeyned and commaunded yea and whatsoeuer thou haste intended in thy mynde shall euery whit of it bee redily executed so as thou shalt not neede to trouble thyselfe as though thou were letted or as though thou couldest fayle in any thing Then let vs marke that this is spoken simply of Gods infinite power and the twoo sayings are verified bothe of one thing God therfore is almightie As how For looke what hee purposeth in his minde he can execute it byandby without any lette But it shoulde seeme that Iob heere confesseth not all that hee ought to do for he had protested heretofore that God ruleth the world but yet he ceassed not to murmur against him It seemeth then that he hath not profited a whit and that he returneth stil to the foresayd article that although God be almightie yet he fayleth not now and then to vse ouergreat rigor so as the poore creatures suffer to much and are tormēted to excessiuely at his hand Howbeit we must cōsider that here Iob acknowledgeth Gods almightinesse after another maner than he had doone afore that is to wit by humbling himself vnder Gods mightie hand in acknowledging that it is not for mortall men too resist him nor too checke against him Sometymes wee can say that God hath all things in his hand and guiding but in the meane whyle wee will not ceasse to fret and repyne if he do not all things to our lyking And wherof commeth that Euen of that we haue not throughly conceyued his hygh power to submit our selues to it nor considered that he being almightie guideth al things iustly and vprightly so as it is good reason that he should handle vs and weeld vs as he listeth and wee keepe our mouthes shet without replying to any thing which he doth Thē if we acknowledge Gods almightinesse by vtter disabling of ourselues vnder him and by confessing it to be good reason that he should reigne and haue all authoritie ouer vs and that we should obey him yea and that not by constreynt but of a meeke and meeld mind that is doubtlesse a true cōfessing that God is almightie But if wee will take vpon vs aboue him and handle him after our mind and haue him to followe our wills and to do according to our conceyts and imaginations alas it is an euill acknowledging of his almightinesse for wee would bee his fellowes yea and we would be aboue him to in that point Therfore let vs mark well that Iob treateth of Gods almightinesse in another sense heere than he hath done