me is the lord Iudge nothing before the time vntill the Lord come who will lighten things that are hid in darknesse and make the counsels of the hart manifest then shall euerie man haue praise of God. 131. b 35. 187. b 4. 608. b 23. 7. VVho is it hath preferred thee 463. a 48. 11. Vnto this houre we both hunger and thirst 349. b 15. 549. b 4. 12 13. VVe are reuiled persecuted we are made the filth of this world 350. b 58. 499. b 7. 5. 7. 8. Christ was sacrificed as the true pascall Lamb. c. 11. b 28. 6. 18. Flee fornication euery sinne that a man doth is without the body but he that committeth fornication sinneth against his owne soule 580. b 38. 19. VVee haue our bodies of God â–ª not of ourselues 4 12. a 9. 580. b 47 20. Glorifie God in your bodie in your spirit for they are Gods. â—80 b 47. 7. 29. That those which are rich do as if they were not 6. b 28 34. b 10. 30. 31. They that buy as thoughe they possessed not and they that vse this worlde as though they vsed it not for the fashion of this worlde goeth avvay 61. b 14. 8. 1. Knowledge puffeth vp but loue edifieth 292. a 1 529. b 10. 9. 27. I beate dovvne my body bring it vnto subiection least by any means wheÌ„ I haue preched to others I my self shuld he reproued 71. a 60. 10. 1. Brethren I would not that ye shuld be ignorant that all our fathers were vnder the cloud al passed through the sea 153. b 19. 6. 11. All thinges came vnto them for examples 166. a 33. 340. a 35. 13. God is faithfull which wil not suffer you to be tempted aboue that ye are able but will euen giue the issue with the temptatioÌ„ that ye may be able to beare 63 a 29. 106. b 56 228. b 54. 818. b 54. 31 VVhether we eate or drinke or what so euer we do wee must do all in the name of God â–ª 9 b 20. 11. 7. A man ought not too couer his heade for as muche as hee is the image and glorie of God â–ª but the woman is the glorie of the man 54. b 32. 11. Neither is the man without the woman neither the woman without the man in the Lorde 55. a 54. 19. There muste bee heresies euen among you 〈…〉 at they which are approued among you might be knowne 132 a 24. 32. VVhen wee are iudged wee are chasâ—â—ed of the Lord bâ—cause we should not be condemned with the worlde 726 a 2. 771. a 60. 12. 7. The manifestation of the spirite is giuen too euerie man too profite withall 373 b 39 696. b 53. 1. 10. Speake yee all one thing and that there bee no dissentions among you 616. a 58. 13. 3. Though I feede the poore with all my goodes and haue no loue it profiteth mee nothing 49. a 17. 7. Loue hopeth al things 48. b 48 9. 10. VVee knowe in part and we prophesie in part but when that which is perfecte is come then that which is in part shall bee abolished 37. a 3. 60. b 57. 152. a 8. 12. Novv we see through a glasse darkely but then shall wee see face to face Nowe I knowe in parte but then I shal knowe euen as I am knowne 772. b 36. 241. b 53. 37. a 3. 60. b. 57. 152. a 8. 632. a 1. 14. 20. Bee not children in vnderstanding but as concerning maliciousnesâ—e be childreÌ„ 294. b 19. 378 b 5. 24. 2. If all prophesie and there come in one that beleeueth noâ— hee is rebuked and iudged of all And so are the secretes of his heart made manifest 679. b 46. 27. 28. 29. 30. If any man speake a straunge tong let it be by two or at the moste by three and that by course and let one interprete c. 133. b 37. 624. a 10. 696. b 55. 40. Let all things be doone honestly and by order 624. a 9. 15. 19. If in this life onely wee haue hope wee are of all men the most miserable 162. a 29. 341. a 23. 33. Euill speakings corrupt good maners 236. b 4. 36. O foole that which thou sowest is not quickned except it dye 141 b 30. 368. 269. b 46. 46. That which is naturall goeth before 212. a 46. 53. That which is corruptible in vs must be abolished 348. a 9. 57. VVee haue the victorie through our Lord Iesus Christ 567. a 6. 58. My beloued brethren be yee sted fast vnmoueable aboundant alwayes in the worke of the Lorde for as much as ye knowe that your laboure is not in vaine in the Lorde 71. b 46. 2. Corinthians 1. â—2 GOD hath giuen the earnest of the spirite in our hearts 284. b 28. 2. 11. VVee knovve the suttleties of Satan 422. a 41. 3. 5. VVee are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God 203. b 5. 253. b 30. 597. â— 32. 18. By the spiâ—te of the Lorde we shall be chaunged into the image of glorie 370. b 8. 4. 4. The GOD of this worlde blindeth the mindes of the infidels that the light of the Gospell shineth not vnto them 710. a 24. 6. God shineth in our heartes to giue the light of the knowledge of the glorie of God in the face of Iesus Christ 212. b 54. 8. Being afflicted on euerie side yet not in distresse 158. b 16. 13. VVee beleeue and therefore we speake 373. b 37. 696. b 28. 17. Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glorie 136. b 16. 5. 1. VVhen our bodies shall bee dessolued by death wee haue an eternall building in heauen 278. b 61. 348. a 14. 269. b 46. 2. For therefore vvee sighe desiring to bee clothed with our house which is from heauen 85. a. 14. 4. VVee desire not to bee vnclothed but to be clothed vpon 506. a 22. 5. God hath giuen the earnest of the spirit in our hearts 284. b 28. 7. VVe walke by fayth and not by sight 60. b 25. 651. a 34. 10. VVee shall all appeere before the iudgement seate of Christ 731. a 17. 365. b 11. 400. b. 57. 669. a 30. 680. a 55. 679 a 6. 17. If any man bee in Christe let him be a newe creature 250. a 7. 284 a 25. 18. God hath reconciled vs to him selfe by Iesus Christ and hath giuen vs the ministerie of reconciliation 444 b 4. 645. b 51 648. a 33. 19. The Gospell is the worde of reconciliation 444. b 4. 62. God hath sayde I haue heard thee in a time accepted and in the day of saluation haue I succoured thee beholde nowe the accepted time behold nowe the day of saluation 155 b 40 650. a 24. 7. VVe must passe by the armour of rightuousnesse on the right hand and on the left 554. a 50. 8. VVe must passe by honor
his glorie and make all things to vanish that seemed to be aught worth yea and all that seemeth to be wonderfull according as it is sayd That the Sunne shall giue no more light and the Moone shall bee darkned And why Bycause the glorie of God shall shine farre brighter The Prophet Esayes intent is to doe vs to witte that whensoeuer God speaketh forth his glorie all that euer is in creatures must vanish away though it hath bene neuer so highly esteemed afore ▪ If the Sunne which is but a senslesse creature doe darken the light of the Starres all the day long so that although they abyde still in the skie yet they are not seene whyle the Sunne shineth what shall the Maiestie of God doe Are the creatures able to approch neere vnto him If one creature excell another what shall God himselfe doe Thus ye see how we be confuted in one wise if we presume vpō our own rightuousnesse and come to God with a foolish ouerweening thinking that God ought too bee bounde vnto vs and that wee were able to bring any worthinesse vnto him For though we were rightuouser than the Angelles of Heauen and purer and cleaner than the verye Heauens yet were it nothing at all of that which we surmise our selues to haue Marke this for one poynt Howe bee it let vs not goe to the perfect rightuousnesse let vs come but onely to the meane rightuousnesse which God hath set out vnto vs Let vs looke no more but what may be in creatures he requireth nothing but that wee should loue him with all our heart with al our mynd and with al our strength And no man can say but that this is more than reasonable but yet for all that do we it VVhervnto do we giue our mynds Are they set wholly vpō God Are they so loozened from the earthly bandes as they may lift themselues vp to heauen Doe wee lead heere a sprituall life forsaking all things that may turne vs away from God It were very meete we should so If the matter stande but onely vpon praying vnto God let vs take that for an example the Scripture sheweth vs that when a man commeth to praye vnto God hee must retire into himselfe and discharge his mynd of all caces of all passions and of all other like things that may hinder him so as wee must be vtterly ouerthrowne by feeling our owne wretchednesse that wee may seeke helpe at Gods hande Lo howe prayer is a thing of greater prerogatiue than all the rest of our life and yet come we once to praying we see ourselues to be so fleshly that wee haue an eye to many wicked fancies which wee can not quite and cleane leaue And although we haue some good mind in praying yet misse we not to be drawn stil diuers ways Seing then that we be so fugitiue in so holy a thing as prayer is what wil the rest of our whole life be In deed euery one of vs ought to perceiue it well ynough and it is a foule shame that we must be told these things and that men know thē not throughly of thēselues Sith the cace standeth so Alas can we be able to stand before God shall we stand nowe vpon the iustifying of our own rightuousnesse It is true that Iob went about no suche thing and that Eliphas did him wrong and iniurie in accusing him of pride But by the way we must profit ourselues by this lesson and consider aduisedly what is sayd here of men For they be not only charged with frailtie as the Papistes them selues will easily confesse that we be weake and therefore that there is no sufficiente ryghtuousnesse in vs too satisfye God but wee bee led further heere that is to witte that men be altogither saped in sinne For it is not demaunded in this sentence howe men can iustifye themselues sith they be not able to fulfill the lawe but are bewrapped in many imperfections loden with so many infirmities so inconstant and fleeting and suche other termes whiche might be spoken against men without comming too the very poynt but it is sayd that men cannot iustify themselues bycause as they are abhominable and Filthy and drinke iniquitie as water that is to say their proper nurrishment is sinne and there is not so muche as one droppe of goodnesse to be founde in them and to be short lyke as the body draweth his sustenance of meate and drinke so also men haue none other stuffe in them but sinne all is corrupted Not that the verie substance as men terme it of oure bodyes and of our soules is an euill thing for wee bee Gods workmanship But in this cace we speake grossely to expresse that all that euer is in vs is attaynted with euill Verely our bodyes in their own being are the good creatures of God and so likewise are our soules but all that is in them is peruerted For whereas God created our soules good they notwithstanding are infected with euill and there is not one droppe of goodnesse in them which is not stained and vtterly imbaced Thus yee see in effect what is shewed vs here Then first of all wee haue to note that there is great difference betwixt weaknesse and corruption For if it be sayd that men are weake as the Papists prattle the heathen men haue sayd full as much And who is hee that sayth not so The Paynims haue sayde that men are inconstant that it is a very hard thing to followe vertue and that we be inclined to vice The Paynims I say knewe all this well inough and the Papistes themselues will confesse it at this daye But yet for all that they knowe not of a very truth that there is not so much as one droppe of goodnesse in men and that they be abhominable before God vntill hee haue reclaymed them by his grace Howe be it to the ende that men should not presume vpon any thing that is in themselues the holie Ghost calleth them here abhominable stinking fylthy and noughtworth Behold also howe it is sayde in the Psalme God looked downe from heauen to see if there were one rightuous man and hee founde not one They are all gone out of the way they are all become abhominable and stinking True it is that in stead of stinking some haue translated vnprofitable but the very meaning of it is that wee bee withered away that there is nothing left in vs ▪ but are as a thing that is vtterly corrupted And it is sayd expresly in the Psalme that God knewe men to be so And why Bycause men would alwayes bee their owne iudges To what purpose is that Forsooth wee wold haue God tied to our fancies and bicause we think our selues men of sufficient abilitie we would that God should content himselfe with oure opinion But on the contrarie part it is sayde that let men iustifie themselues as they liste let euerye man cratch his fellowes itch let them sooth one another in their naughtinesse
52. 9. For seeing thy iudgementes are in the earth the inhabytauntes of the worlde shall learne righteousnesse 153. a 1. 387. b 35. 438. b 40. 534. a 1. 626 b 29. 683. b 33. 18. VVee haue conceyued and wee haue trauayled as though vve should haue brought forth the wind 317. a 2. 28. 9. 10. VVhome shall the Lorde teache knowledge them that are vveyned from mylke and drawen from the brestes For precept must bee vpon precept precept vppon precept line vpon line line vppon line a little here a little there 236. b 15. 15. The wicked saith the scourge that runneth shall not come vpon vs for wee are hidden vnder falshoode 417. a 42. 518. a 60. 603 a 3. 29. 10. The LORDE shall couer you vvith a spiritte of slumber hee will shutte your eyes hee vvill couer your prophetes and your chiefe Seers 99. b 19. 13. This people dravve nere me vvith theyr mouth and honour me wyth theyr lippes but theyr hearte 20. is farre from mee 62â— b 40. 508. a 14. The wisedome of the wise men shall perishe 620. b 29. 15. VVoe vnto them that seeke deepe to hyde theyr counsayle from the Lorde for their vvoorkes are in darkenesse and they saye who seeth vs and who knovveth vs. 101. a 7. â—0 2. They haue not asked at the mouth of the LORDE 15. b 9. 33. His buyldinge is much fire wood and the breathe of the LORDE is lyke a ryuer of litymstone that dooth kyndle it 395 b 1. 33. 1. VVoe vnto thee that spoylest vvhen thou shalt cease too spoyle thou shalt bee spoyled 75. a 9. 6. The stabylitie of times shall bee strength saluation wisedome knowledge and the feare of the Lorde 530. a 6. 11. Ye shall conceiue chaffe and bring sorth stubble 717. a 21. 34 4. The hoste of heauen shall bee dissolued and the heauens bee folden lyke a booke and all their hostes shall fall as the leafe falleth from the vine 35. 3. Strengthen the weake handes comfort the feeble knees 70. a 33. 70. b 46. 37. 24. 25. 26. By thy seruauntes hast thou rayled on the Lorde and hast sayd I will come vp in the multitude of my chariots to the toppe of the mountaines to the sids of Lebanon and will cut dovvne the highe Cedres thereof and the faire firre trees and I will goe vp to the height of his toppe and to the forests of his fruitfull places I will pearce through the earth and drinke the waters and with the plant of my feet will I drie all the ryuers of the besieged places Hast thou not heard hovv I haue of olde time made it and haue formed it long agoe and novv will I bring it that it shall be destroyed and layd on ruinous heaps as cityes defenced 99. b 53. 38. 12. 13. My age is departed is tourned behinde me like a sheppards tent I haue cut of my life like a weauer he will cutte mee of from the beginning from day to night thou wilt consume mee 139. a 49. 114. b 10. I rekened to the morning he hath broken all my bones like a Lyon from day to night wilt thou make an end of me 114. b 10. 14. Like a crane or a Swallovv so didde I chatter I didde mourne as a Dooue mine eyes are fayled in looking vp on hye Lord euill oppresseth me comfort mee 116. b 14. 17. Beholde for felicitie I bytternes vppon bitternes but it was thy pleasure too deliuer my soule from the pitte of corruption thou hast cast all my sinnes behinde thy backe 69. a 30. 20 VVee will sing my songes all the dayes of our lyfe in the house of the Lord. 210. a 61. 39. 2. Ezechias vvas gladde of Ambassadours of BABYLON and shewed them the house of the treasures the siluer and the golde and the perfumes and precious oyntments and all the places of his munitions 30. a 44. 40. 1 Comfort ye comfort ye my people will the lord say 2. Geeue ioy to the hearte of Ierusalem for her time is accomplished the iniquitie thereof is pardoned 135. b 58. 6. 7. 8. All fleshe is grasse and all the glory thereof is as the flovverof the fielde The grasse vvithe reth the flower vadeth beecause the vvinde of the LORDE bloweth vppon it surely the people is grasse The grasse withereth the flower vadeth but the vvoorde of the Lorde shall stande for euer 83. b 46. 12. VVho is hee that hath measured the vvaters in his fiste and compassed the heauens with his spanne vvho is hee that comprehended the dust of the earth vvith three fingers 769. a 46. 13. VVho hath instructed the spirite of the Lord or who hath ben his counceller 525. a 4. 22. The inhabitauntes of the earth are as grashoppers 427. b 26. 463. b 29. 715. b 43. 24. God vvill blowe vppon the Princes of the earth and they shall be withered and the whyrle winde vvill take them away as stubble 804. b 42. 27. VVherefore then sayest thou O Iacob and wherefore speakest thou O Israell My waye is hidde from the LORDE and my iudgementes is passed ouer of my God. 5â— b 3. 41. 1. Let the Ilandes keepe scilence beefore mee and let the people renue their strength and then let them speake let vs come together in iudgement 190. a 39. 8. Thou Israell art my seruaunt and thou IACOB whome I haue chosen the seede of Abraham my welbeloued 15. b 3. 14. Feare not worme of Iacob you deade men of ISRAELL I will helpe thee sayth the Lord and thy redeemer the holy one of Israell 51. b 3. 42. 16. I will tourne darkenesse into light 535. b 50. 4â— 2. VVhen thou passest through the waters I will bee with thee and through the flouddes that they doe not ouerflowe thee vvhen thou walkest throughe the verye fyre thou shalt not bee burnte neyther shall the flame kindle vpon thee 110. a 58. 100. b 25. I putte avvaye the iniquitie of the sinners for myne ovvne sake sayeth the LORDE 333. b 30. 45. 7. God hath created light and darkenesse and hathe made peace and created aduersitye 323. b. 6. 9. VVoe bee vnto him that stryueth vvyth his maker 243. a 55. 19 I haue not spoken in secret I sayde not in vaine to the seede of IACOB seeke you mee 220. b 42. 23. Euery knee shall bowe beefore GOD. 481. b 42. 497. b 33. 731. a 14. 48. 22. There is no peace vnto the vvicked 518. b 48. 49. 8. Thus sayth the Lorde in an exceptable time haue I hard thee and in a day of saluation haue I helped thee 155. b 40. 13. Reioyce O yee heauens and bee ioyfull O earthe braste foorth into prayse O mountaines for the Lorde hath comforted his people 650. b 4. 15. Canne a vvoman forgette her Chylde though they shoulde forget yet will I not forget thee 784. a 61. 50. 2. The hande of the Lorde is not shortened that it can not deliuer 359. b 30. 51. 8. The worme shall eate the wicked lyke vvoolle 590.
by man we must not thinke all this to haue bene deuised as a tryfling toy by men but it was Gods will it shoulde bee so And wherefore for his meaning was to put men in remembrance that they are not worthie to approche vnto him VVhen wee come vnto God it behoueth vs to acknowledge our owne poorenesse and to be ashamed of it and to say Howe dare I preace before the maiestie of my God what fauour shall I find there Gods will is to haue this knowen in all ages and now although wee haue not the sayde Ceremonic of clenzing our selues yet it behoueth vs to haue the meaning of it in vs that is to wit that at all times and as oft as we come vnto God to make our prayers and petitions vnto him wee must acknowledge that we be vnworthie sauing that wee knowe the meane wherby he receyueth vs that is to wit to clēze our selues by beleeuing in our Lord Iesu Christ knowing that he is the onely wasshing whereby all our spottes may be made cleane VVill we then be acceptable vnto God It behoueth vs to attayne to it by the meanes of our Lorde Iesus Christ shrowding vs vnder the grace which he hath purchaced vs by his death and Pasion as who is the full perfection and accomplishment of the things that haue bene giuen forth in old time in figures and shadowes Therefore let vs caste our selues flat before the face of our good God with acknowledgmēt of our offences beseeching him to make vs know better what we haue lefte vndone and that as long as wee liue in this corruptible worlde we acknowledging our selues to bee wrapped in many sinnes may resist the temptations of our fleshe and buckie our selues to battell agaynste all things that may turne vs aside frō the obeying of our god And although we faile in diuerse sorts yet neuerthelesse let vs pray that we may walke in such soundnesse afore him as we may desire nothing but to dedicate our selues wholy vnto him and that it may please him to accept the seruice that wee offer vnto him in the name of our Lord Iesus Christ notwithstanding that it be vnperfect vntill such time as his glory shall shine fully in vs That it may please him to bestowe this benefite and grace not onely vpon vs but also vpon all people and Nations of the Earth c. The third Sermon vpon the first Chapter This Sermon is yet still vpon the text of the fifth verse which is set downe in the laste Sermon afore according also as it bath partly bene shewed alreadie I Began to tell you yesterdaye what is ment by this saying that Iob sanctified his children or commaunded them that euerye of them shoulde sanctifie himselfe For vnder the Lawe and before the Lawe when men offered sacrifizes it behoueth the offerers to bee clenzed before hande and that was to doe them to wit howe wee be not worthie to approche vnto God by reason of our vnclennesse and filthinesse If wee come vnto God such as wee bee of our selues wee deserue to bee shaken off and to be taken at his hand for stinking carions Therfore it standeth vs in hand to make our selues cleane And how may that be done The men of old time had certaine Ceremonies according as it was needefull that they should haue suche healpes before the cōming of our Lorde Iesu Christ by reason of the rawenesse of the tyme But nowe in these dayes we know how we ought to haue recourse to the preciouse bloud of Gods sonne which was shedde to washe vs withall Therefore if we meane to be receyued for cleane before God it behoueth vs to repayre to the bloude of our Lorde Iesus Christ And furthermore wee must also sighe for our sinnes For by this meanes are we to be clenzed namely by acknowledging the euill that is in vs which by and by causeth a sorinesse and hatred of ourselues for that wee haue bene so vnhappie as to displease god And thus we see why we haue no more the figures that were before the comming of our Lorde Iesus Christ and yet do keepe still the truth and substance of them VVhat is to bee done then at all times and as oft as we call vpon God Euery one of vs must haue an eye to his owne poorenesse and vnclennesse and be displeased with himselfe for it and therewithall also desire our Lorde Iesus Christ to washe vs and make vs cleane with his bloud so that we may appeare as if we were pure and cleane in the presence of God his father And this is to be done not onely one day in a weeke nor for some certayne tyme but continually all our life long and we must beare in mind how sainct Paule sayeth that our Lorde Iesu Christ was sacrifized as the true Easterlambe to the end that we shoulde still be coparteners of that sacrifyze specially as he sayeth in all purenesse He sayeth not that Christians ought to sanctifie themselues vnto God once a yeere but that they ought to continewe their holinesse all their lyfe through out VVherefore Bycause the sacrifize which Iesus Christ hath offered and whereof wee be made coparteners is euerlasting and the vertue thereof indureth for euer So then let vs euery morning and euening apply our indeuour to that which is shewed vs here that is to wit to sanctifie our selues vntill it please God to be so graciouse vnto vs as to dwell with vs for euer From the time that the lawe was published God specially cōmaunded the Iewes saying Sanctifie your selues for to morrow saieth Moyses the Lord will shew you his glorie But God is openly shewed vnto vs in the person of his sonne yea and that in such wise as we may behold him as it were face to face so the Gospel be preached for ther hath God discouered himselfe familiarly vnto vs Therefore it becommeth vs to haue the sayd affection and zel◠which I haue spoken of that is to wit that we be wholly and fully giuen vnto him forsaking all filthinesse that may hinder vs from the seruing and honouring of him But it foloweth that Iob offred sacrifyzes according to the number of his children VVe haue alreadie briefly shewed that although Iob feared least his children had offended God yet notwithstanding hee forbade them not to keepe companie stil togither bicause their so doing was a good thing but sought the remedie of the infirmities wherevnto men are inclined and subiect Moreouer it may be demaunded how it came to passe that Iob durst offer sacrifize seeing he was not instructed in the lawe specially for asmuch as it is very likely that he liued before Moyses was borne For the Sacrifyzes that mē offer vnto God without fayth deserue to be mislyked How then coulde Iob offer sacrifyze hauing not any assurance of Gods will VVe muste call agayne to minde that which hath bene touched in the first Lecture that is to wit that it was Gods will to haue alwaies some
wee bee created and wherefore we liue Therfore if we be desirous to haue our life allowable before God wee must alwayes ame at this marke namely that hee be blissed and glorified by vs and that we haue such a burning zeale and affection to serue to his glorie as we may assure our selues that it is an intollerable yea euen a most horrible thing in all respects that his name shoulde bee blasphemed and as it were cursed through vs that is to say that we should cause his glory to be as it were defaced specially sithe he hath put his image in vs to the ende it should shine forth in vs To the intent therefore that we ouershoote not our selues as many do who liue not but to blaspheme God that is to say to bee accursed of him bycause his name is blasphemed by them let vs beare in mynde that suche people are as monsters made against kynde Neuerthelesse let vs pray God to giue vs the grace to know why he hath set vs in the world whiche is to the ende wee should magnifie him wayting for that most happie daye wherein he shall gather vs vp wholly to himselfe when wee haue liued in suche wise in this world as we haue not sought to bee gouerned otherwise than by him submitting oure selues vnto him in all respectes and all caces But let vs cast downe our selues before the face of our good God with acknowledgement of our sinnes praying him of his goodnesse to make vs fele better what we haue done specially in such sort as we may com to present our selues vnto him without desire of any thing saue onely to finde him mercifull for our Lord Iesus Christes sake And for asmuch as we know we be beset with so great infirmities as we finde in our selues and that he is the only Phisition that can heale vs let vs pray him to purge vs more more vntill he haue brought vs to the perfection for the which we long continually And so set vs all say Almightie God our heauenly father we acknowledge in ourselues and we confesse as truth is c. The fourth Sermon vpon the first Chapter 6. It came to passe one day that the sonnes of God came to appeare before the Lorde and Satan also came amongst them 7. And the Lord sayde to Satan vvhence commest thou Satan ansvvering sayde vnto the Lorde from vvalking about and from hunting vpon the earth 8. And the Lord sayde vnto Satan hast thou taken heede of my seruant Iob vvho hath not his matche vpon earth a sounde and vpright man and fearing God and vvithdravving himselfe from euill WE haue seene by the premisses what the life and conuersation of Iob was among men and now is shewed in what wise God disposed of him to the ende we might knowe that while we liue heere belowe wee be not gouerned by fortune but God hath an eye vpon vs and ful authoritie ouer vs as good reason is he shuld haue seing that we be his creatures For anon after we shal see howe it pleased God to afflict Iob wherein the chiefe thing that is principally touched is that God hath the direction of the world and that there is not any thing done which is not disposed by him To expresse this the Scripture vseth a fashion agreeable to our rudenesse For we be so weake as we can neuer cōprehend Gods maiestie in the ful highnesse therof nor possibly attain vnto it Therfore it behoueth God to come down to be comprehended of vs that is to wit that he shew not himselfe in his glory which is infinite but according to the smal capacitie that he seeth in vs wherevnto he applyeth himself To be short we shall neuer knowe God as he is but we shall know him in such measure as it shall please him to manifest himself vnto vs that is to wit according to that which he knoweth to bee profitable for our saluatiō And the maner of speach which wee see here when it is sayd that the Angels appeared before God as it were on a solemne high day is borowed of the Kings of this world which kepe their estates Assyses Certaine it is as the scripture sheweth in many places that the Angels are euermore before God notwithstanding that they execute his commaundemēts according as it is sayd that they pitch their tents round about vs to gard vs and that God hath appointed them to guide vs to the end we should be as it were vnder their protection Also it is sayd that they execute his wrath vengeance vpon the wicked But yet for all this the Angels being spirits are not hindered to serue God and to obey him nor to execute his iudgement here below albeit that they be all the while cōtinually in his presence And therefore when our Lorde Iesus Christ saith that the Angels which haue the keeping of litle infants do cōtinually see and behold the face of his father thereby it is giuen vs to vnderstand that although the Angels assist vs that we feele their vertue in maintaining vs yet notwithstanding they ioy still all the whyle in the glory of God and are not separated from him And therefore wheras it is sayd in this text that they appeared it is not ment that when God sendeth them forth they bee separated from his Maiestie and depriued of the heauenly life during the time that they are in their voyage but for asmuch as we be rude grosse the Scripture ment to likē God to earthly Princes to the end that by a more homely familiar maner we might know how the Angels do not any thing of their owne proper mouing but that it is God which cōmaūdeth them who hath all dominion ouer thē and they come to yeelde him account and nothing is hid frō him in so much as the Angels haue not any proper or peculiar authoritie in themselues and that although they be called Powers Principalities and Vertues it is not for that God hath resigned his own office vnto them it is not for that he hath despoyled himself of his own power it is not for that he himself abideth ydle in heauen but it is for that the Angels are instruments of his power to the end it should be spread out ouerall VVe see then what we haue to gather of this text that is to wit that God worketh in suche wise by meane of his Angels in the gouerning of worldly matters that all of thē come to accoūt afore him in such sort as nothing can escape him And furthermore whereas it is sayd That Satan also came among the Angels it is not for that he wound himselfe in thither as some haue vnderstood it that he crowded himself into the cōpanie to make himselfe a good page But contrariwise the holy Ghostment to do vs to vnderstand that not only the Angels of Heauen which obey God willingly and are wholy inclyned giuen that way do yeelde account vnto him but also the
enemies that persecuted him why shoulde not we doo it for them whom we knowe to be the children of God Certainly we ought to follow Dauid in praying for our enemies For without we do so Christ will not auow vs to be his Disciples But it is an ouergreat leudnesse if wee haue not such pitie vpon those in whom we perceyue some signe of godlinesse and religion and which are instructed in al one doctrine with vs Therefore when they come to sue for pardon at Gods hande it becōmeth vs to ioyne with them in that case Behold I say what ye haue to marke when it is sayd that Iobs friendes rent their garments cast thēselues against the ground and sprinkled dust vppon their heades Herewithall we note that although such Ceremonies bee signes of repentance yet wee must not thinke that men shal be discharged for clothing themselues in sackcloth for much weeping and for vsing suche maner of fashions as may make them seeme too haue nothing but lowlynesse and aduersitie in them but rather we must bethinke oure selues of this sentence of Ioels Rende your harts and not your garmentes whereby Ioell meeneth that it is too no purpose for men to haue great store of Ceremonies or too martyr themselues much in outwarde sight of the worlde except their hartes be broken before And what maner of Rending or breaking is it that god requireth in our harts It is that wee shoulde bee cast downe and humbled before him that when we perceiue any signes of his wrath specially when we feele the blowes of his hande alreadie we should be paciēt assuring our selues that all comes for our sinnes and that wee do not as many do who when they be beaten with Gods roddes chawe theyr brydles lyke mules and conceyue I wote not what a fiercenesse and bitternesse which serue to set them in a rage agaynst God notwithstanding that they make countenaunce as though they were well tamed But contrarywise as I haue sayd it behoueth our harts to be rent according to the exhortation that is made vntoo vs in the Psalme by laying our hart open before God to the ende he should know all that is within it Then let vs follow the sayd saying of the Prophet Ioell that we should not rend our garments but our hartes rather for therein will the true repentance shewe itselfe But it is impossible that our harts should be rightly rent withoute shewing of the foresayde lowelinesse by experience in confessing our sinnes too the intent to giue glory vntoo god And herein a man may see what a mockerie is in those that thinke himselues too haue done very muche when they haue graunted that they haue done amisse that they haue committed a great offence agaynst God and that they haue cast a stumblingblocke intoo the Church and yet peraduenture if a man grate vpon them but a little further and would make them to vnderstande their faults it would mkae them to say O that were totoo much and it woulde seeme vnto them that God were ouersharpe and rigorous agaynst them But in any wise we must not thinke that God receyueth vs as repentant persons except we bring him the sacrifize that is spoken of in the one and fiftith Psalme And what maner a Sacrifize is that That wee haue our heartes and mindes so distressed as wee can no more and that we be so ashamed of the committing of the sinnes where of our conscience hath remorse accuseth vs as we knowe not where to become vntill we haue found fauour in our god Thus much then as concerning this point that repentance consisteth not in ceremonies but hath hir seate in the hart of man howbeit that if she must shew hir self by signes and that if we haue a minde well dispozed wee must so appeere before men as we may not onely haue this woorde in our mouth to say we haue offended but also our harte muste speake it before our tung But when as it is sayde that Iobs friendes sate by him seuen dayes and seuen nightes it is not ment that they departed not out of that place of all that whyle but that they abode with him by the space of seuen dayes lamenting there with him and casting themselues vppon the earth and specially that they yeelded a good record of their loue towards him in abandoning all their own pleasures and commodities to bee there in sorowing with him whom they meant too comfort Lo what the summe is And therwithall it is sayd that they spake not one worde wherein wee see that whiche I haue touched heretofore namely that they were very sore troubled when they saw Gods hande so rigorous vpon Iob. For they came of sette purpose to comfort Iob and now they are dumb VVhat is the cause of it Is it for that they haue forgotten all the reasons that might serue too comfort him withall No they had a welsettled remembrance as wee shall see hereafter VVherefore is it then that they hilde their peace Bycause they were preuented by this imagination Howe now VVee tooke this man to haue beene the seruant of God and peraduenture if God had punished him wee would haue thought yet that there had bene some order to comfort him But we see that God hath forsaken him and that he hath set markes vpon him to shewe that he is a reprobate persone and that there is no more hope in him and therefore we see no meane to comfort him Thus we see the cause of their astonishment But they ought too haue had an eye to Gods promises whereby hee witnesseth vnto vs that when it seemeth vntoo vs that all is lost and past hope of recouerie for vs hee is able to sende remedie still Howbeit they did not so Hereby then we are admonished as I touched afore to pray vnto God too holde vs in that we be not moued with such compass on in the aduersities eyther of our selues or of our neighbors as to conclude that we must be past al hope of recouerie For the Diuell desires nothing more than to cause vs to make such a conclusion and too put intoo our heades that God hath cast vs off Supposest thou will hee say that God wil euer receyue thee to mercie seeing thou hast offended him so many wayes If we giue place to such temptations beholde howe we bee bereft of Gods grace and of all hys promises And therefore let vs so much the more earnestly pray God to strengthen vs in such wise as we may beate backe such assaultes of Satan that whensoeuer wee be afflicted in our owne persones or happen to see our neighbours suffer aduersitie wee may not be vtterly dismayed but rather take courage to make this conclusion very wel it is true that these afflictions are great but yet must wee stil trust in God and hope that he wil turne this aduersitie of ours to our welfare according as he maketh all things that he doth in this worlde to serue to the welfare
not so sounde a perfection as hee had afore and yet notwithstanding that although his aduersitie pinched him so as it was likely that hee shoulde haue faynted in the middes of his way hee hilde on his course still with still purpose too obey God howbeeit that in the meane while as sayeth S. Paule he accomplished not the good that he desired Paule in that place treateth of himselfe and confesseth that although his whole desire was to giue himselfe vnto God yet notwithstanding it came not so to passe but he was hindered by his owne nature which was ouerweake If S. Paule acknowledged so muche of himselfe let vs not thinke it straunge that the like should happen to Iob so as he should be desirous too frame himselfe to the good will of God and yet his affection should not be so perfect in all poynts but that he must be faine to halte and to stoope And herein we see that which happened too our father Iacob at such time as God meant too cause vs too vnderstande that whensoeuer the faithfull incounter against temptations it shall not bee without carying awaye of some curste blowes that shall leaue theyr markes behinde them VVe see howe Iacob wrestled with the Angell of God and wherefore not for that hee was Gods enemie but bycause the Lorde which tryeth those that are his mindeth also too proue his owne children as we haue seene in the first Chapter Therfore it is sayd that the Patriarke Iacob stroue and wrestled with the Angell VVhereby it appeareth that God ment too exercise him and also that Iacob disposed himselfe too beare out the bruntes that hee shoulde be put vnto insomuch that God inhonored him by giuing him the name of Israell whiche is as much to say as mightie towardes god But in the meane while went hee away with the victorie withoute touch of brest No but he had his thigh crusshed in suche sort as he halted and was lame of it all his lyfe after The vpper hand was his but yet was hee faine to be humbled Behold how the faythful withstand temptations namely that in some poynt they may chaunce to stoope yea euen in such wise as God shall humble them all the dayes of their life that they may haue occasion to know their own infirmities till they grone againe but yet for all that they get the vpper hand in incountering and God suffer them not to be vtterly oppressed Then muste Gods children comfort themselues in this that when God sendeth them any afflictiōs they may well feele some such inward heauinesse of mindes as they shall not knowe which way too turne them yea and so farre ouershoote themselues as to vse wordes that are not to be excused but yet for all this infirmitie the strength of God shall not ceasse too dwell still in them and to hold them vp in such sort as they shal feele themselues too haue alwayes some good affection and that although their legges fayle them yet their hart shall holde his owne still as the Prouerbe sayeth Thus ye see what we haue to marke in this sentence But that we may the better vnderstand wherein Iob ouershot himself and how farre let vs consider in what maner it is lawfull for men to be wearie of their lyfe There haue bene many Heathen men which knowing the miseries of this earthly lyfe haue sayd that the day of byrth ought not too be a time of myrth and ioy but rather of sorrow for so much as when man commeth to it he beginneth with weeping Beholde a creature that is full of vncleannesse and as vyle and miserable as is possible too bee imagined And moreouer if wee marke things well it is a bottomlesse gulfe of all miseries whereunto wee be subiect So then if wee haue an eye too the present state and condition of this lyfe wee shall haue cause to say that wee ought too lament when children are borne and that we oguth rather to reioyce when men die forasmuche as they bee deliuered from many euilles The Heathen men spake after that maner Howbeit their vnderstanding was not able to reache so farre as God leadeth vs by his woorde For they sought no further in this present lyfe but too continue in it howbeit not altogither to eate and drinke but also to be in honour to purchase themselues estimation and to finish euery man his owne course Herewithall we haue the holy Scripture which telleth vs that God who hath put vs here bylowe hath printed his owne image in vs and therefore that wee ought too consider the noblenesse and woorthinesse which hee hath giuen vs aboue all Creatures If there were no more but this that God hath fashioned vs after his owne image and lykenesse whereby hee meeneth too haue his glorie shine in vs I pray you had wee not whereof too reioyce in our selues and wherefore too magnifie him Furthermore besides our eating and drinking in this worlde wee haue also recorde that God is our Father For too what purpose is it that the earth bringeth foorth hir foyzon euen too nourish vs withall It happeneth not by fortune but it is God that hath so ordeyned it And wherefore bycause hee woulde shewe himselfe a father towardes vs. VVee see then that the helpes whiche are too maynteyne vs heere bylowe are all of them auouchmentes and proufes of the fatherly loue of our god Ought not wee to make account of such a benefite yea or can wee make so great account of it as it deserueth But it is yet more that God will exercise vs here bylowe in the hope of the heauenly lyfe that he giueth vs some taste of it that he calleth vs and that he will bee serued and honoured of vs to the ende we shoulde knowe that wee are his and that he hath interteyned vs too bee of his housholde and familie Then if all things bee well considered haue we not good cause to magnifie the grace that he bestoweth vpon vs when he sendeth vs into the worlde to inioye here this present life Yet neuerthelesse it is true also that wee haue cause too sigh and sob forasmuche as we be in a bottomlesse pit of all miseries so long as we be here But what for that wee must marke from whence the same proceedeth The Paynims knewe no further than that the state of menne is miserable but wee muste consider wherefore God hath made vs subiect to so many inconueniences namely bycause of Sinne. For wee must haue recourse too the firste creation of man and consider that God was no niggarde of his goodes but hath poured them out bountifully as he that is the fountayne of all liberalitie Then hath hee shewed himselfe more than liberall towardes mankinde in the persone of Adam But wee were bereft of those blissings and it was requisite that God should cut off his benefites which he had giuen vs forsomuch as our father Adam through his owne vnthankfulnesse was turned away vntoo wickednesse So then sithe
him for handling vs to rigorously or else alledge some reason in our owne behalfe to iustifie oure cace withall VVhen we come not after that manner but with a settled purpose and mind to say Alas Lord as in respect of thy selfe I know thou proceedest not after the maner of men for what should leade thee to do so Thou knowest what I am thou knowest what is in my hearte againe it is in thine owne power to bridle me though I were the wickeddest caitif in the world yet coulde I not escape what shall I gayne then by striuing against thee For who am I I am but dust I am a poore mortall creature Lo heere a speciall poynt And moreouer if thou do but blowe vpon me I shall be right nought at al. Lord I know therefore and conclude that thou art not led by fleshly affection when thou scourgest VVhat remayneth then Make me to feele thy goodnesse VVhen we bee well assured of Gods rightfulnesse and therewithal haue this full purpose to incline our selues to stedfast trust in him Let vs not imagin that he heareth vs not or that he will not shewe vs mercie Thus ye see how wee may vse Iobs talke And after he hath sayd so he addeth Thy hands haue made me they haue fashioned me wholly round aboute and yet for all that wilt thou destroy me Heere he returneth to that which was declared yesterday For this matter hath bin touched afore and nowe he confirmeth it new againe and not without cause For it is a matter that ought to comfort vs greatly that if God vse rigoure towards vs he doth it not of any crueltie VVhy so for he hath a regard of his owne worke and of the thing that he made Therefore as oft as God striketh vs wee must alwayes thinke thus VVel then I made not my selfe God lifteth not him selfe vp against a straunge thing I am the worke of his owne hands And sith it is so it becommeth me to say that hee hath good reason to deale thus with me For he is not cruell it is certaine that he acknowledgeth his owne worke God doth as a man might say loke vpon him selfe and behold him selfe in men as it were in a glasse and it is not without cause that he looked vpon all that he made and found it good But man is his principall worke and the excellentest of all his creatures It was hys will to vtter that thing in him which he had put but in small portions both in heauen and in earth and all liuing wights in somuch that man is termed as the little worlde wherein we see so many wonderfull things as a man must needes be astonied at them Sith it is so wee must alwayes beleeue that God beholding hys owne woorkmanship in vs will be moued and inclined to doo vs good and to mainteyne vs For we know what is attributed to him in the holy scripture namely that hee preserueth that which he hath made and bringeth the thyng to perfection which he hath once begonne Then seeing the cace is so that hee hath vsed so singular fauoure towards vs there is no doubt but he will continue the same to the end Now we see that this matter that is too say this our considering that God made vs ought and can stand vs in great stead if wee applye it to good vse And heere yee see also why Iob maketh a larger discourse of it In this verse he saith Lord wilt thou deuoure me for so signifieth the hebrew word which we translate wilte thou destroy me seeing thou hast fashioned me wholly round about Hee meeneth that there is no fault at all too bee found For one may well make a goodly peece of worke but it shall not be so perfectly polished alike throughout there will be some part of it wherein he hath not vsed the like cunning If a man make a peece of fayre tapistrie ther shall be no more but the outside of it bewtifull to the eye that which is out of sight shal be altogither il fauored But as for man we see hee is polished through out from top to toe so as ther is one orderly workmanship in him thoroughout yea according to the order of nature and ther is no exception to be taken in him euen to the tippes of his nayles Iob therfore ment to expresse here the infinite wisdome of God which vttereth it selfe in the shape of man as if he had sayde Lord wilt thou destroy so excellent a work wherein a man may see thy wisdome thy power and inestimable goodnesse to thy glory VVilt thou take pleasure so in defacing thine owne glory which appeereth and shineth in men Now we see what his meening is howbeit hee addeth that which I haue touched that is to witte That God hath made him as clay and shall bring him to dust agayne As if he should say Lord were thy workmanship taken out of me what should remaine for my beginning is of the mire of the earth True it is that there is none but Adam that God made from out of the earth But heereby yesee from whence we haue our firste beginning VVe must all of vs come backe thither VVhē we bethinke vs from whence men are come and whereof they be made that is to wit of the earth let vs assure ourselues that the same is verified vpon vs al in general Now seing that God hath made vs of the earth let him take away that which he hath put to vs that is too say let hym withdraw his power wisdome and goodnesse whiche hee hath shed out vppon vs and wee must needes retourne from whence wee came The cace then standing as it doth will God destroy vs were it not as much as to deface his owne glory Yes if he did it without reason why For when he destroyeth the wicked and vnrighteouse it is bycause that as much as they could they haue blotted out the image that was printed in their nature And in deede Moyses declareth that God was sorie when he saw that men were corrupted after that fashion Behold sayth he God repented that euer he made man Not that there is any chaungeablenesse in God to repent him of his doing for he had well foreseene al things before the world was made But Moyses sheweth there that God misliketh men when they bee so peruerted and turned away from the soundnesse and rightuousnesse whiche hee had put into them Heereby then we see that God doeth alwayes acknowledge his workmanship in men howbeit that therewithall hee doeth alwayes vtterly mislike of their sinne the which proceedeth not of him nor cābe fathered vpon him And after this Iob addeth Hast not thou powred me out like milke Heere hee speaketh of mannes begetting whiche is a wonderfull thing whereat all oure wittes are confounded For to say that of mannes seede there shoulde ingender a liuing wight a wight so polished as there shoulde appeere suche an orderly disposition in him as might rauish
shall go ouer the sea who is he that shall go downe into the deepe For yee haue the worde in your mouth and in your hearte S. Paule applyeth this saying too the doctrine of the Gospell and not wyth out cause For the lawe is in it selfe very darke and could not haue contented men nor giue them that which was need full for them if God had not sent them to Iesus Christe But now haue we that which the fathers of olde time had but in part For God putteth his worde into our mouth and into our heart not by giuing vs some little taste of it but by filling vs with it to the full if so bee that our owne lustes were not insatiable according as mennes lustes are verie gulfes I meane in all thinges For when wee come once too inquyring and searching beholde what an vnmeasurable gulfe is in vs so that wee coulde finde in our hartes too swallowe vp the whole maiestie of God and to packe vp his glorie all in one little fardell and that hee shoulde reserue nothing to himselfe Seeing then that we bee suche lette vs remember well Sainct Paules saying and let vs apply all our studie that way as long as we liue and lette vs profite more and more in the knowledge of our Lorde Iesus Christ to the intent that when hee hath once graffed vs into his bodie hee may increace his gifts in vs from day to day vntill we bee throughly filled with them Lo what wee haue too marke in this streyne Forthwith it followeth VVho is hee that can let God if hee liste too shet vp If hee liste too let looce If hee list◠too remoue all If hee liste too make a newe order who is hee that can disappoynte his purpose VVho shall sette himselfe agaynste his good pleasure After it hath bene tolde vs that we ought not to bee ouer inquisitiue of Gods wisedome furtherforth than he giueth vs leaue and licence Here the same knowledge is declared too vs namely that it is not lawfull for vs to grudge against his doings as though it were in oure power too restreyne him The reason is for that wee oughte too like well of all that euer God dooth although wee knowe not why hee doth it but that he hide it from vs not that hee is loth to haue vs conceyue the reason of his workes but bicause it behoueth vs to haue him trie our obedience that wee may know what we be If God shoulde giue vs a full declaration of his woorkes heere as now who should bee able to indure our pride what woulde wee thinke our selues to bee For although wee see our wit to bee so weake that wee feele our selues to be wrapped in darkenesse or cloudes and that our vnderstanding will not reach threefoote afore vs yet a man may see how wee ceasse not to auaunce our selues aloft and therefore what woulde become of vs if God should not reyne vs shorte Moreouer what honour yeelde wee to God when wee will comprehende all his dooings It shoulde seeme that we woulde bee hayle fellow well met with him For wee see what pryde is in vs alreadie And therefore it is good that God shoulde trie our obedientnesse too the ende wee may learne to glorifie him in all our dooings yea euen though they bee things to vs vnknowne and though we find them so straunge at the first pushe as they make vs to say by all likelyhood this ought to go otherwise But lette vs say seeing that Gods good pleasure is so it behoueth mee to yeeld thereto VVhen men are once come to suche a discretion then haue they greatly profited Yee see then what the cause is that God sheweth vs not why hee doth this or that Furthermore whereas here is mention made of Remouing shetting vp and letting out it is as muche as if it had bene sayde if God should chaunge and transpose all that euer wee see yet ought not wee to gaynesay it nor presume to stryue with him or to alleadge any thing agaynste him True it is that when wee beholde the order of nature that God hath set alreadie wee ought of right too glorifie him for it as it is And certainely God hath set vs in this worlde as on a greate stage too beholde his woorkes and to confesse that hee is wise rightuous and mightie yea euen after a wonderfull manner For it behoueth men not onely to bee taught too giue him glorie with all reuerence but also too bee throughly rapted aboue all their senses and vnderstāding to acknowledge and crie out with Dauid that it is impossible too atteyne too this wisdome of God which appeareth in his workes and that although God should chaunge all the orderlinesse wherein it is his will that wee shoulde beholde him and wherein it is his will too keepe vs occupied at this day yet neuerthelesse it should behoue vs to submit our selues therevnto and to say that hee doth it not without cause If we thinke it straunge then as I sayde afore let vs learne to say yea but who art thou wretched creature I pray you if a man haue gotten great vnderstanding and skill and yet knoweth not himselfe will men say hee is wise I say if a man haue applyed his minde too learning yea and haue practized himselfe in affayres insomuch that hee is able too giue another man good counsell and yet in the meane while is a starke soole and vtterlye witlesse in things that concerne himselfe and which touche his owne persone will not men say that suche a one hath no witte True it is that he hath witte and remembrance for other men but hee hath no discretion for himselfe Euen so is it with those that would restreyn Gods mighty power to their own fancie And why For they thinke themselues able to cōprehend all and they fayle in the cheefe poynt that is to wit in that they know not thēselues For he that entreth into himself looketh vpon himself throughly shall find himself to be vtterly vnskilfull and as weake as can be and therfore that he hath great need to walke modestly and humbly before god Ye see then how men are caried away and haue neither reason nor discretion when they go about after that sort to cōprehend Gods mightie power by their own conceyts So much the more therfore behoueth it vs too marke well this lesson that whether God shet vp or let out or chaunge all we must not therfore ceasse to honour his mightie power after such maner as he sheweth the same vnto vs And that although wee knowe not the reason why he worketh in that wise yet notwithstanding wee muste learne too glorifie him in all poynts saying Lord it is good reason that all things shuld be lawful to thee that thou shouldst vse thy creatures as it pleaseth thee so as thou mightest pul down the heauens and raise vp the earth aloft To be short whensoeuer thou dealest as thou listest with thy creatures
see the vnquietnesse that beginneth to martir men But is a man come to fiftie yeeres old It may be sayde that deathe is seene too summon them dayly Although there were no diseases at all to assayle vs yet it is well seene that we draw neere our ende Is a man come too fourescore yeeres It is seene that his graue is at hande so as in a manner hee is no more alyue For it wyll greeue a man to see himselfe vnmeete for the world hee seeth that hee is a burthen and it brings many troubles and if he be combersome to others hee is more combersome to hymselfe Therefore it is not for nought that this is told vs And why for as I haue earst sayde wee set more by one yeere in this worlde than wee ought too doo by a hundred and agayne wee consider not howe oure lyfe is misguided when it is not put to the true vse of of it So muche the more then standeth it vs in hande to bethinke vs well of suche sayings and warnings that is to witte that man borne of woman is of a very shorte and flightfull lyfe But for the better conceyuing of this shortnesse we must also match it with the troubles that are in it For put cace that our life were farre longer what cause haue we to like so well of it seeing we be so vexed in it VVhy do we not rather come to the seeking of the rest that is prepared for vs in heauen And heerewithall we haue further to marke from whence these troubles come vpon vs that is to witte from our owne naughtie affections For if wee were troubled but by other folks and in the meane while were at rest in ourselues yea verely at true rest we might well complayne of our disquietnesse that this present life had not his free course and that it went not in his owne pace But forasmuch as euery man is a hangman to himselfe as I haue sayd already and our owne lusts passions and desires are the cause of our vnquietnesse and incomberance to whome or against whome shall we make oure complaint Then let vs learne that when we haue considered all well we must not blame God nor commence action against him but only find fault with ourselues For the finall poynt whervnto we must come is to know the shortnesse of our life and to bee abashed at it when wee thinke thereof But this is yet better expressed in that which foloweth when he sayth who is he that is pure or how can that thing be cleane which commeth of vncleannesse or filthinesse By this saying we bee admonished that all the miseries which we indure proceede of the coruption of mans nature And for the better comprehending of this doctrine let vs note that when there is any speaking of mā or of that whiche is in him the question concerneth not Gods worke or creation for Adam was created another manner of one than we be at this day VVe be falne from the state wherein God had set Adam and all mankinde in Adams persone Adam was created after the image of god and endewed with excellent giftes of grace yea and vnsubiect to death And what importeth that image of God A perfectnesse a rightuousnesse and a soundnesse wherethrough God vttered his great riches so that in effect mā was as a mirrour of the excellent glory that shyneth fully in god But by sin we be bereft of all gifts of grace banished out of the kingdome of god And bycause he hath forsaken vs we are also destitute of life whereof he is the fountayne and welspring For wherein lyeth the fulnesse of al good things but only in God Then must we needes conclude that being cut off from him wee bee left in all miserie yea and euen in death But say I this proceedeth not of our creation but of that wee be destitute of the benefite that God had giuen vs and hencefoorth haue it not any more And how are we bereft of it By sin Here a man mighte moue a question It seemeth that Iobs meening is that the cause of our vnbeleefe of all the sinnes and vices that are in vs is bycause wee come and descend of Adams race and we come not of Adam but as concerning our body VVhere doth sinne dwell where hath he his proper seate In the Soule But there is no shew of reason that means soules also should come of the race line of Adam Therefore it seemeth that Iob reasoneth not aright But we haue to marke that like as God created all mankind after his owne image in the person of Adam euē so also through Adams sin not only Adam himselfe but consequently also all his ofspring were depriued and shet out from the grace that had bin bestowed vpon him And whereof commeth that Bycause wee were all inclosed within his persone according to the will of god VVee must not heere dispute by naturall reason to knowe whether it be so or no. It behoueth vs to know that it was Gods will to giue that to our first father which he would haue vs to be and when he tooke the same from him we also were in the same ruine and confuzion with him Then let vs haue an eye too this ordinance of God let vs settle ourselues therevpon and let vs not beleeue our own wit and imagination Thus yee see shortly what we haue too beare away True it is that this matter might bee dilated more at large but it is ynough for vs too vnderstande the cheefe poynt in two or three words which is to mind the thing that is conteyned here namely that it is no maruell though men be full of vncleannesse and that there is nothing in them but filthinesse And why For they be taken out of a corrupt lump and therefore there is not so much as one that is otherwise True it is that although Iesus Christ was very man yet was he exempted from all our vncleannesse but that was bycause he was conceuyed by the holy Ghost God ordeyned peculiarly that oure Lord Iesus Christe should bee conceyued by power from aboue And why To the end that Adams vncleannesse might not light into hym nor hee bee defiled therewith But when that wee be conceiued forasmuch as it is by the common order of mans nature we be subiect too the said corruption It is not possible to find any one mortall wight that is not full of all vnrighteousnesse sauing only our Lord Iesus Christ And why For let vs marke from whence we come So then wee haue to call to rememberance what hath bin touched that is too witte in what wise wee ought to alledge vntoo God the shortnesse of our life and the miseries wherevnto the same is subiecte which is to the end he shuld haue pitie vpon vs and not to murmure against him Howbeit therewithall we must also mislike of our owne life And that is it that I haue touched already namely that if we wist well
a thing is it when wee conuey it ouer vntoo creatures and God hath but the refuse of other mennes leauings This is the cōmon dealing in the Popedome and not onely the ideots as I haue sayde but the greatest clerkes are the followers of the diuelish doctrine that is mainteyned there And so we see that all christian beleefe hath bin destroyed and abolished there And therefore so muche the more ought we to magnifie the goodnesse of God for plucking vs out of so bottomlesse pittes so much the better ought wee sticke to the doctrine that is declared heere which is to beleeue stedfastlye that wee shall not seeke oure God in vaine if wee call vpon him in truth bycause forasmuchas hee telleth vs that hee will heare vs yea and that hee will not tary vntill we open our mouth but holdeth his hand already stretched out to helpe vs at our neede as he speaketh by his Prophet Esay And this is the cause why the promises are so oftentymes repeated in the holye Scriptures and not withoute reason For what soeuer God promised men they cannot bee perswaded that hee wyll heare them To bee shorte wee cannot gyue credit vnto God but as for oure owne lyes wee beleeue them too muche For this cause God ratifieth the promises which he hath made that hee will heare vs But wee muste note to what ende God is so gracious vnto vs and so readye to helpe vs in all our necessities It is too the ende that wee shoulde paye him our vowes that is to say that wee shoulde by oure thankesgiuing proteste that in all things and for all things wee are bounde vntoo him For this woorde vowe importeth a solemne recorde that men yeelde by declaring that they haue not any thing but of Gods gifte from aboue and that they cannot require God agayne nor presente him with any thing saue onely with prayse and thanks as it is sayd in the Psalme VVhat shall I giue vnto the Lorde for all the benefites that I haue receyued of him I will receyue the cuppe of saluation and call vppon his name VVee see then that our God requireth nothing of vs but that wee shoulde doo him homage for all his benefites and acknowledge his liberalitie and so muche the more extoll his mercye whiche hee hath vsed towards vs Thus then the way for vs to reioyce in oure God is that we knowing how muche wee are beholding vnto him should giue him thankes for all his benefites thereby be stirred vp to acknowledge him heereafter for our father and to do him that honour and homage which is due vnto him assuring oure selues that hee will neuer faile vs and that seeing we haue felt him so good mercifull he will continue the same still And not onely hee will make vs to knowe in this worlde that wee haue not put our truste in him in vayne but trulie and perfitly to inioye his goodnesse when he shall haue gathered vs into the heauenly kingdome which he hath purchased vnto vs by our Lorde Iesus Christ Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes praying him so to touche vs with his holy spirite as our offences paste may bee abolished by his meere goodnesse and also too beare with vs all the dayes of oure lyfe vntill suche time as hauing whollye clothed vs with his rightuousnesse and transformed vs intoo his image hee make his glory so too shine in vs as wee may feele the frute of the inheritance which is nowe promised vs And so lette vs all say Almightie God heauenly father thou haste promised too heare oure requestes whiche wee make vnto thee in the name of thy sonne c. The .lxxxviij. Sermon which is the first vpon the .xxiij. Chapter This Sermon conteyneth yet some thing of that which concerneth the three last verses and afterward the text which followeth 1 IOb ansvvering sayde 2 Although my talke be this day in bitternesse and my plague passeth my groning 3 If I knevve to finde him or hovveto come vnto his seate 4 I vvould pleade my cace before him and fill my mouth vvith arguments 5 I should knovve vvhat he vvould ansvvere me vnderstand vvhat he vvould say vnto mee 6 VVould he debate the matter vvith me by force no but he vvould put strength into mee 7 There the rightuous shall debate vvith him and I should be acquitted for euer WE haue here to conferre the last saying of Eliphas with the answere of Iob whiche wee haue now hearde Eliphas on his behalf maintaineth that God will alwayes knowe them that are rightuous and not onely shewe them fauor but the whole cuntry for their sake Iob answereth to this that although he be extremely delt with at Gods hād it is not bicause hee hath deserued it And for proofe therof he sayth that if he had leaue and libertie to pleade his cace he would well declare that it is not for his sinnes that God doth so punish him These are the two contrary sayings that are treated of here Nowe touching the firste which is the saying of Eliphas it is true that our god hath promised to shew himselfe mercifull towarde them that serue him with a pure hart And that the same shal extend not only to their owne persons but also to their families yea to whole cuntries Yet notwithstāding it followeth not that God will bind himselfe to one certaine rule For we see how he trieth the pacience of his seruantes and of those that indeuer to obey him in euery point Then dealeth hee not all after one rate as we haue declared heere before ▪ And in deed although it be sayd here That a cuntry shall be deliuered by the cleannesse of one mans bands we heare the Prophet Ezechiell say contrariwise If Iob Daniel Noe were in this Towne they shall deliuer theyr owne soules but yet should their children perish It seemeth in deede that the Prophet there hath respect vnto this place heere to shewe that God is not bounde to saue a cuntrie for one mans sake only If he do it as it may happen that he wil◠it is at his owne libertie but to appoint him a law were a thing to vnreasonable Truth it is that it was sayd to Abraham that if there could haue bene founde but fiue rightuouse men in Sodome God would haue spared the whole citie for their sake and although it was filled with horrible sinnes yet God woulde not haue vsed the vengeance whiche is written in Moyses Therevpon Eliphas intendeth to conclude that alwaies as oftē as there is but one righteous mā in a cuntrie for his sake the cuntry shal be saued but this ought not to be racked out so far as we haue declared But to bee shorte let vs learne that all the tēporall promises that are cōteined in the holie scripture that is to say those whiche concerne the state of the lyfe present are not so general that we shold
must looke further than to the present and visible things Then what sayth Iob heere Beholde sayth hee howe menne condemne themselues when they sinne and yet they be not condemned by God too the sight of the worlde that is to say God executeth not his vengeance vpon them at the first dash but letteth them alone in quiet Men therefore are compelled to accuse themselues and as it were to make their owne indytement they condemne themselues and God spareth them And what is ment by that but that God reserueth a greater iudgement to himselfe and that in the meane while hee suffereth things too bee partly out of order too the intent wee shoulde drawe to him aloft and vnderstand that this is the tyme wherin we must be exercised with many battels temptations thys is the tyme of trouble and there is no other thing to lift vs vp withall but the reposing our trust in Gods worde so as wee walke not after our owne fancie nor rest vpon the things that can bee seene as nowe for that were the next way to make vs swarue aside from all ryght and reason This is it in effect whereat Iob ameth Therefore let vs marke well howe it is sayd that such as seeke the darknesse of the night to work naughtinesse in are sorie when they see the day appeere and it is to them as the shadowe of death True it is that somtimes men become so shamelesse as they sticke not to doe euill at high noone dayes and as it is saide in the Prophet they resemble harlottes which vncouer their legges and haue neyther shame nor discretion to discerne good or euill They are no more sorie as sayth Sainct Paule and as Salomon speaketh wheÌ„ they be once come to the bottome which is to despize God and all honestie they become brute beasts and discerne no more betweene good and euill but yet doth God leaue them some tracks whereby they bee forced to condemne their owne sinnes spite of their teeth If wee had neyther Scripture nor lawe nor pollicie nor anye thing else let vs but only looke vpon that which is sayd heere namely that when menne purpose vpon any euill they will finde some meanes to hide themselues and we can not but conclude that euill is euill and that the same is to be condemned VVhat maketh a man to shunne the sight of the worlde when hee would take his pleasure in whoredome in robberie in drunkennesse in wantonnesse and in such other like things He could find in his heart to glorie in his wickednesse and to make a vertne of it and yet neuerthelesse hee hydeth himselfe VVhat is it that constreyneth him to do so If it be sayd that there is but some one man that doth so and no man else will consent with him in his euill behold the whole worlde is full of vngraciousnesse It is to be seene that verie ofte men make compactes togither and suche as be giuen too some vice desire nothing so much as to haue other men doe as they themselues doe and yet notwithstanding as well the one as the other hyde themselues when they go about their naughtinesse and they would faine that their lewdnesse might neuer be knowne Hereby then the wicked do shewe that there is a certaine lawe euen in nature which can not be abolished yea and a discerning between good and euill And for as much as we see this we must of force conclude that God is the iudge For who is hee that hath printed such feeling in mens harts as to be ashamed and sorie for their sinnes It commes not of their owne good will and yet they shunne the light of the Sunne whereas they ought rather to shunne the light of Gods iudgement VVe see how men besotte themselues wilfully and would faine rock their consciences asleepe that they might haue no more feeling to think vpon god But when they haue all doone they muste spite of their teeth enter into themselues and bee hilde fast with this brydle to say in their consciences I haue sinned and wote not how to excuse my fault Then sith we see it must we not conclude that God iudgeth the worlde For that commeth of him men should neuer haue any consideration of them selues to bee wounded of their sinnes and to bee sorie for them excepte God constrayned them by force Nowe if God inforce mens consciences after that sort and seare them with a searing yron making them to haue as it were a burning fire within them thinke wee that hee must not one day call men before him and take a reckening of all things and lay open his registers as it is sayd in Daniell and discouer the things that as now lie buried in darknesse as S. Paule sayth to the Corinthians â–ª So then if there were no more but the shame that the wicked haue the same alone were a sufficient and infallible proof of Gods iudgement in so much that we must be faine to come to that which S. Iohn sayth namely that God is greater than our own consciences VVhen S. Iohn hath sayde that if euery man enter into his owne conscience hee needeth none other witnesse nor aduersarie too accuse him for he himselfe shall finde his owne misdeed and bee sufficiently conuinced of it there My freendes sayth he if we perceyue our owne sinnes yea euen whether wee will or no what shall God do Thinke we that hee is blinde when wee our selues are so cleeresighted Hath not he much more power than our consciences can haue So then if a man condemne himself for one sinne he must conclude that he is damnable before God for an hundred If he finde himselfe astonished and afrayde at his euill doing howe shall hee bee able to beare out Gods horrible vengeance which is prepared for vs if wee continue wilfully in our sinnes Behold heere a lesson which of all other is most necessarie and least put in vre For as I haue sayde alreadie if men had but one sparke of reason in them though there were no more but this remorse and shame that they haue of their sinnes yet should they bee conuicted that they could not scape the hande of god And surely as ofte as wee see a man wilfully giuen to doe euill or feele our own sinnes it is all one as if God summoned vs to his iudgement and constreyned vs to think vpon it And this is not done once a yere but we haue infinit examinations euerie day insomuch that we haue no soner offéded in any thing but by and by the said re moâ—se by and by the sayd sting pricketh vs which is as much as if God should sende a pursiuant to vs to say yee must appeare before the Lord he is your iudge VVee see a number of suche as haue doone amisse which labour to couer their sinnes and are verie cunning in it And why is that but bycause they know their sinne is damnable Behold God warneth vs and yet who is he that
but yet do we not yelde God the power that is due to him and whiche we ought to conceyue in him For we talke of his maiestie and his name runs roundly in our mouth as in way of cōtempte ▪ and oftentimes wee talke of him in way of scorne and mockage It is to bee seene that men are out of measure heathenish and that wheras al knees ought to bow and al creatures to tremble when mention is made of the name of god we be so bolde as to yeeld no reuerence nor lowlinesse at all To be short men acknowledge not the Maiestie of god neither conceiue they his power to humble and submit themselues vnto him as they ought too doo ▪ Therfore whē there is any speaking of god he had neede to be qualified vnto vs that is to say to be vttered in such wise as we may conceyne him And that is the cause why the holy Scripture doth so oftentimes adde tytles to him and is not contented with his single name but termeth him the Almightie the Alwise the Alrightuous the only immortall in himselfe the maker of all things and the gouetno◠of all things To what purpose is this sayde but to waken men which are ouersluggish and honour not God as he is worthie To be short loke how often the scripture giueth God any names of honor it is an vpbrayding of vs with our vnthankfulnesse and dulnesse in that wee yelde him not his due but as much as we can do rob him of his power and glory or at leastwise take him not to be as he◠is to honor him to humble ourselues before him and to exalt and magnify him as he deserueth And therefore when it is sayd that God maketh peace in his high places and gouerneth the world in such wise as mē see that all thinges must stoupe vnto him and that notwithstanding the rebelliousnesse and stubbornnesse which is in men yet he ceasseth not to performe the execution of his ordinance let vs learne not to sit any lōger asleepe nor to dally with God as we haue bene wont to do but to tremble before his maiestie And aboue all things let vs remember the conclusion that is made heere namely that hee hathe soueraine dominion and awe ouer vs that is to say that we must not only be subiect to him but also tremble with al feare and so stande in awe of him as we be not so foole-hardie or rather mad as to striue agaynst him or to dispute against his doings or too murmure as though there were any fault to be foūd in his works Thus then ye see how all mens mouthes are stopped here to the ende that being bereft of their foolish presumption they may learn to tremble at the presence of God and to knowe how it is he to whome they must yeld all obedience And that is the cause why Bildad addeth Is there any number of his armies and vpon whom doth not his light shine VVhen it is sayde that his armies are without number it is too shewe that men are woorse than mad when they matche themselues after that sort againste God and bid him battell True it is that they will not doo it expresly But yet is it impossible to murmure against God and to repine at his iudgements or to bee displeased with any thing that hee dothe but wee must make warre against him And why For wherein consisteth the souerayntie and dominion which he hathe ouer vs In our acknowledging not only of his power but also of his infinite goodnesse wisedom righteousnesse mercie and iustice VVhen we haue that once then do we glorify him VVell then if men thinke Gods doings vnreasonable if they blame him of cruelty if they chafe agaynst him through impaciencie or if they bee offended at any thing that he dothe out of all doubt they go about to bereeue him of his diuine glory that cannot be done without making of war against him And so whensoeuer wee glorify not God in his infinite righteousnesse goodnesse power and wisedome it is as much as if wee made some defyance to him to rise vp agaynste him But what is it that mortall man taketh in hand It is said heere that Gods hosts are without number Beholde all the Angels of heauen are warned to defend the honoure of him that formed and created them Likewise all his creatures are fully disposed to auenge his maiesty which is so assayled by vs that are but wormes and rottennesse Therefore let vs marke well too what purpose mention is made heere of Gods hosts or armies It is too the ende we should know that as oft as men presume to murmure against God to blaspheme his iustice they must haue as many deadly enimies as there bee Angels in Heauen the number of whome wee knowe to bee infinite Also it behoueth them to knowe that all creatures are armed to runne vpon them For to what end hath God created all things but that his glory shoulde shine foorth in them But if men submit themselues to God willingly and yeld him the honoure that belongeth vnto him that which is spoken heere of his armies or hosts shall not serue too fray them but rather to glad them And surely when the scripture telleth vs that God hathe many thousandes of Angels about him redy to do his commaūdements what intendeth it else but too make vs vnderstande that when god hath receiued vs to his fauoure he is strong ynough to kepe vs safe notwithstanding that we bee assayled on all sides Therfore when men vtter all the force that they ▪ haue practizing this and that to destroy vs yea and when the diuell himselfe riseth vp against vs wee must not bee afraid VVhy so Bycause God hath his heauenly armies to defēd vs according as it is said that the Angels incamp themselues round about vs and that hee hathe appointed his Angels to guide vs so as the faythfull person shal not stumble VVee see then that the infinite number of Angels serueth to comfort vs to the end wee might bee sure that God will succoure vs at our neede and that he hath wherwith to do it But like as the faythfull that leane vnto God and submit themselues to him with al humility are preserued by the multitude of the Angels euen so al they that striue agaynst him all they that are proude and all they that are sturdy must be inforced to feare him too vnderstande that when they set themselues after that fashion against God they haue to do with many enimies beside insomuche that all the power that is in the Angels shall fall vpon them too ouerwhelme them and all creatures shall serue to maynteine the glory of him by whose power they haue their being And therfore let vs remember well this sentence where it is sayde that the armies of God are without number and therevppon let vs assure our selues that it is to no purpose for men to conspire against vs for when
true repentance and come to seeke him in the person of our Lord Iesus Christ and that when hee shall haue receyued vs too mercie it may please him so to guide vs with his holy spirite as his glory may shine in vs and we in the meane while may not couet to bee honoured of men but holde our selues contented that his glorie shineth so in vs as his name bee exalted and that it may please him to make vs to walke in suche soundnesse vnder his obedience that such as wander and go astray may bee brought into the way of saluation by meanes of oure example so as all of vs togither may serue him with one common accord all the tyme of our lyfe And for the performance heereof it may please him too styrre vppe true and faythfull Ministers of hys worde c. The Cvj. Sermon which is the third vpon the .xxix. Chapter 13 The blissing of him that vvas readie to perish vvas vpon mee and I comforted the vvydovves heart 14 I vvas clothed vvith rightuousnesse I apparayled my selfe vvith iudgement as vvith a Robe or a Crovvne 15 I vvas the eye of the blinde and the foote of the Cripple 16 I vvas the father of the poore and I sought out diligently the cace that I knevve not 17 I brake the chavves of the vvicked and plucked the pray out of his teeth WEe began yesterday too shewe howe Iob giueth here a triall of the vertues of a mā that feareth god which is that he doth good without regard of the worlde or without seking his recompence there and is not led either with ambition or self profit but walketh as in the sight of god For as for those which make a shew of vertue yet notwithstanding walke not vprightly they in doing good haue alwayes an eye whether men be able to recompence them And where they may be praysed cōmēded purchase credite by the menes of it But if a man giue himself to do good freely that is to say without hope of recompence in this worlde the same sheweth that he is minded to serue god And therefore Iob declareth that hee regarded not whether those to whom he did good were able to recompence him or no For he did rather imploy himself vpō the pore the fatherlesse the widowes the lame and the blind Herein then he sheweth that his whole intent was to serue god Besides this he sheweth that he was not led by ambition ne sought that mē should cōmend him How so for he holdeth himself cōtēted that the blissing of him which should haue perished was vpō him And this importeth as much as if he shoulde say that he hath a desire to succour those that were alredy as good as halfe dead It semed that if he shewed them any fauor or did thē any good the same should be lost it should neuer be spoken of But this respect hindreth not Iob from doing well bicause hee was sure that although men die God kepeth a reckning of our doings and they continue in his registers To be short we see always that Iob was none of those that are drawne hither and thither by fleshly affection but had alwayes his eyes vpon this mark of regarding and following the thing that God aloweth And here ye see how we ought to rule our life for Iob here preacheth not his owne prayses but sheweth vs how we ought to behaue our selues And forasmuch as there is nothing easier than to aduaunce our selues when the world laugheth vpon vs and men prayse vs and we be in reputation and credit here Iob bringeth vs vnto God and telleth vs that as he onely is our iudge to whom perteyneth the authority to gouern vs to be our lawmaker so also we must seeke to please him only to obey him in al that we do say Mark this for one point Heerewithall let vs marke also that God to trie the loue which we beare him offereth vs such persons as haue no meanes to recompence vs For behold the true proof that we serue God is that wee serue our neighbors when they haue neither pleasured nor helped vs afore or when it shal seme that we haue lost both our labor and our cost yet notwithstanding ceasse not too imploy our selues styll VVhy so For it is inough for vs that God alloweth our doings That is the thing which will make vs not to play the hirelings Now seing it is so let vs be well aduised that whensoeuer we see any poore men in aduersitie or misintreated as whē some are in necessitie for want of worldly goods some are wrested and wronged by other men some stand in need of counsell and othersome lack helpe then doth God meane to trie our charitie then putteth hee vs to the touchstone and if we shrink aside when the poore cryeth and giue no eare to him thereby we shew that we are neyther zealous nor willing too serue god And let vs assure our selues that this threate the poore cried and thou wouldst not heare him and therefore thou shalt crie and not be heard neyther shall any man pitie thee shall be executed vpon our heades for we shall find no mercy neither before God nor before man when wee haue bin pitilesse to such as God hath sent too vs to bee succoured And thereafter as our hart shall haue beene hard and vnkinde so will God shet the eyes of such as see vs in pouertie so as they shall haue no remorse of vs wee may well complaine and smart but no man shall regard it And why For it is the payment that wee deserued when we had not compassion of those that were in distresse specially seeing God sendeth vs such a tryall of purpose too know whether we be willing to serue him or no. To bee short wee see heere that mercie is one of the principall parts of our life if it be ruled by Gods order And what importeth this saying Euen that when we see any man in aduersitie and that he hath neede of our helpe we should be sorie in our hart and suffer with him in our owne person and thereby be led to do for him according to the abilitie that God giueth vs For it is not ynough for vs to helpe such as haue neede of our ayde but we must also do it with a hartie loue The worde almes importeth as much as mercie But men think they haue done an almes deed when they neyther regarde nor esteeme the person more than a dog nor suffer any part of his grief nor to be short haue any compassion on him prouided onely that they giue him somwhat but what to speak properly that is no almes at all Truly it is a witnesse of almes that is to say of mercie but yet is it but a false witnesse when a man hath not the sayde compassion and hartie affection that I spake of So then let vs marke well that God will then alow of our life when we bee hard
too feele our wretchednesse as wee may bee taught not to chalenge any thing at all to our selues nor too bee abused any more with vaine follies but too acknowledge that wee bee altogither miserable and therevpon to desire to be succoured of him through his mercy and be thankfull for the benefites which hee hath alreadie bestowed vpon vs to the ende that by his gracious goodnesse in continuing them towards vs wee may learne too apply them to the glorifying of his holy name and to dedicate them vnto his seruice beseeching him further too beare with our weakenesse vntill he haue vtterly ridde vs of it and transformed vs into his owne glorie And so let vs all say Almightie God our heauenly father wee acknowledge and confesse according to the truth that we be not worthie to lift vp our eyes c. The Cxxiij Sermon which is the second vpon the .xxxiij. Chapter 8 Doubtlesse thou hast spoken to mine eares and I haue heard this voyce of thy saying 9 I am pure and vvithout sinne I am cleane and there is novnrightuousnesse in me 10 He hath found occasion agaynst me and taken me for his enimie 11 He hath put my feete in the stockes and taken heede to all my vvayes 12 In this thou shalt not be iustified I vvill ansvvere thee that God is greater than thou 13 VVhy striuest thou agaynst him for he vvill not ansvvere to all vvordes 14 God speaketh once and tvvice and men heare it not WE must call to minde what was treated of yesterday that is to wit that God doth vs a great pleasure when he vouchsafeth to applie himselfe so farre to our infirmitie as too speake familiarly vnto vs by the mouthe of a mortall man whiche is like vntoo our selues For it is too the ende that beeing not put in feare by his maiestie wee should haue the better leysure to think vpon the things that he sheweth vs so as we may haue a quiet and troubled minde too conceyue well the doctrine that wee heare and too make our profite of it True it is that if God spake to vs from heauen it woulde moue vs the more and consequently the doctrine should be of the more authoritie howbeeit in the meane season we would be as it were agast and so should we not be masters of our wittes to consider what he sayeth But when a man speaketh wee may the better at our owne ease both â—aste and digest the things that are spoken Yee see then in what wise God beareth with vs Surely wee see that when the lawe was to bee published the people of Israell sayde let not the Lorde speake vnto vs for wee be vndone if we must heare him And why For since the time that God had begonne too shewe his Maiestie there was such a feare striken intoo their harts as the poore soules wist not where too become insomuch that they concluded that if God shoulde haue spoken to them still they should haue bin destroyed VVhen Moyses came abrode he was faine to hang continually a veyle before his face bycause God had giuen him a marke of his glorie and the Iewes were not able to abide it So then wee see that when God raysed vp men to teach vs by therein he hath a respect vnto our feebleuesse and vttereth not his power vnto vs too the intent we shoulde not be too muche dismayed but that we might haue our wittes at libertie too be edified by his doctrine so as the same might be familiar to vs and wee haue the more leysure to thinke vpon it and to applie our studie to it And hereby we be warned that we must not despise Gods worde when it is preached vnto vs by men for it were to villanous an vnthankefulnesse in vs if God shoulde abace and humble himselfe from his owne greatnesse to the intent to applie himselfe to our vnabilitie and we take occasion thereat to make no account of the things that hee sayeth vnto vs And therefore although this treasure of Gods woorde bee set before vs in earthen vessels that is to say by mortall men which are full of all infirmities yet muste wee alwayes esteeme it as it deserueth knowing that the men speake not in their owne name but are sent vnto vs of God who will be heard by their mouth Nowe let vs come to the vpbraydings which Eliu offereth here vnto Iob. Doubtlesse thou hast sayde in my hearing and I haue heard the voyce of thy woordes That thou art rightuous and without sinne and that thou art not guiltie of any iniquitie Therefore therein thou canst not iustifie thy selfe that is to say thou canst not maintaine thy quarell that thou hast not done amisse And that it is so howe wilt thou answere God seeing hee is greater than thou ThouÌ„ accusest him that hee hath sought occasion to punish thee and that hee hath set thy feete in the stockes so as thou hast no libertie to mainteyne thy cace But think not thou to escape by that For thou must be condemned and God must make thee feele that hee doth iustly punish thee after this sort Heere wee haue to examine first of al whether Eliu do charge Iob wrongfully or rightfully with intent too iustifie himselfe for it seemeth at the first sight that he hath mistaken Iobs talke and that hee turneth it slaunderously too another meening And for proofe heereof Iob neuer went about to chalenge such perfection as to haue no sinne in him wee haue seene the contrarie Therefore it should seeme that Eliu doth falsifie the wordes that he had heard and apply them to a contrary meening Howbeit forasmuch as God blameth him not as we shal see and that we haue already herd how he protested that he would not assaile Iob after the maner that the other had done let vs marke that here he taketh Iobs wordes as Iob himself ment them that is to wit that Iob had an eye to his present affliction as â—â— he should say true it is that I am a poore sinner I cannot denie but I haue committed many offences before God but in this I finde my selfe rightuous and God vseth hys absolute power against me in that I see not the reason why he tormenteth me after this sort for my affliction is ouer â–ª greeuous Although then that Iob ment not too iustifie himself generally yet notwithstanding he ment to iustifie himselfe in the cace of his affliction And it seemeth that Eliu doth him wrong still in this behalfe also For I haue tolde you alreadie that in very deed God ment not to punish Iob for his sinnes although hee might haue done it iustly but thought it ynough to trie his pacience And had not Iob reason seing he knew that For he framed himself to the ordinance and will of god But the answere is that in receyuing the afflictions which God sendeth vs as tryalles of our obedience after we haue perceyued that God punisheth vs not in respect of our offences or for that
victorie and that hee had no sooner set downe one article but hee was able to haue come too another and yet notwithstanding nowe hee giueth ouer all his replyes and all the goodly likelyhoodes that he had to pleade with against god VVhereas I haue spoken once or twice sayeth hee I renounce it euery whit and I will no more do so Heereby wee bee taught as I sayde that although wee had neuer so many fayre clokings and thought our selues to haue verie good reasons and well grounded to maynteyne our cace they bee nothing worth all muste fall to the grounde And therefore let vs not any more flatter ourselues in our fondnesse for in the ende we must be fayne to come to that which hath bene treated of heeretofore namely that God will haue a thousande articles for one Then let vs keepe vs from entering into contention with him and also let vs stoutly withstande all the fancies whiche the diuell putteth into our heade If he go about to make vs chafe agaynst God or if hee tempte vs and set vs on fire with grudging and stubbornnesse lette all this be thrust downe though we had whole hundredes of replyes that myght seeme fayâ—e and good This done it is sayde that God began yet once againe to speake out of the whirlewinde saying vnto Iob Gyrde vp thy loynes like a man which saying we haue heard heretofore Nowe if a man myght thinke it straunge that God shoulde still speake terribly vnto Iob and as it were defie him mocke at his presumptuousnesse seeing he was vtterly cast downe in himselfe But hereby a maÌ„ may see that when we be humbled there is yet stil some remnant of pryde hiddeÌ„ in vs which appeareth not but before God and he must be fayne to purge vs of it It is certaine that when Iob confessed himselfe to bee a wretched creature a man of no value he vsed no feinednes but spake as his hart gaue him Yet see then that he was fully tamed and come to a meeke and humble minde desiring to bee wholy obedient vnto God and yet for all that he needed to be chastized still to bee better schooled to the ende he might acknowledge himselfe to be as he was therevpon yeelde all glory and prayse vnto god And why so Bicause as I sayde there is alwayes some backenooke and although men be brought vnto God and be desirous too frame themselues too Gods wyll yet are they not throughly clenzed of all pryde at the firste but God perceyueth that there is still some secrete disease behind the which it behoueth him to amende Lo heere a very notable text For haue wee once slightly consessed that Gods afflicting of vs is rightfull and acknowledged our sinnes wee woonder that hee shoulde go forwarde still in handling vs roughly It will make vs to say howe now Ought God to be so rigorous towardes mee For hee knoweth that I haue humbled my selfe and whereas I haue done amisse I haue acknowledged my faultes yea euen my faultes I consesse them I accuse my selfe of them Is not that ynough for him VVhat woulde hee haue more It seemeth then to vs that God after a sort doth vs wrong if hee stryke vs styll when wee haue once in a woorde or twayne confessed our selues to be sinners Yea But lette vs looke at Iob hee had not onely confessed himselfe to bee a man of no value but also thought it with hys hearte and had restreyned himselfe from replying any more and was striken in feare with the glory of God that had appeared vnto him and yet notwithstanding he needed styll too haue God to thunder at him and too shewe himselfe terrible too him in a whirlewinde to make him more afrayde If Iob hauing bin throwne downe after that sorte had neede to bee put in feare styll to the ende hee myghte knowe himselfe better and see his owne wretchednesse forget all rebelliousnesse alas what had we nede of And yet notwithstanding ye shall see a number which haue nothing in them but hypocrisie yea and very shamelesnesse who wring theyr mouth aside too say It is true that I haue doone amisse And when they haue once said that word as it were but in way of scorne mockerie if men accept them not in posthast as rightuous and handle them not very nicely it secmeth to theÌ„ that they bee vnreasonably dealte with But as I sayde afore although wee haue felte our sinnes yea euen earnestly and confessed them withoute feygning and desired hartely that God shoulde gouerne vs and haue all dominion ouer vs yet dooth it not followe but that there is some naughtinesse lurking styll behinde thoughe it bee not knowne of â–ª Truely too our owne seeming there is no pride in vs bycause we see it not presently but within a day or twoo it woulde bee seene if God remedied it not And therefore let vs not thinke it straunge that God shoulde speake vnto vs in a whirlewinde as in a thunder euen when he shall haue scourged vs till we can no more Let vs not woonder though God continue to speake vntoo vs so for hee knoweth good cause why to do it And although we perceyue no faults in vs yet let vs not cease too condemne our selues Yea and although there were none at all in vs presently â–ª â–ª yet doth God knowe that we might fall into them to day or to morrow yea euen euerie minute of an houre and therefore God in chastizing vs vseth a preseruatiue medicine VVherefore let vs beare paciently the afflictions that God sendeth vs assuring our selues that by that meanes he procureth and furthereth our welfare But nowe let vs come to the matter that God handleth here First of all he defieth Iob in saying Girde vp thy loynes like a lustie stoute follow True it is that in the Hebrew there is but the one worde man howbeit the same importeth as much as a valiant hardie stoute or couragious man. His meening then is Shewe all thy valiantnesse And therein we see that God speaketh not only to the person of Iob but also to all mankinde without exception as if he shoulde say let men bring all the force that they can let them put themselues in as good aray as they list and let them come with all their furniture and what shall they gaine agaynst mee This therefore is as a defiance that God maketh both too great and small to shewe that they cannot bring any power that shall bee able too match his and that is the first poynt Howbeeit it seemeth that this is verie commonly knowne for there is no man but hee woulde bee adrad too take vppon him too matche himselfe with god If it were demaunded of them whether it were their intent too mount so highe as too dispossesse God of his superioritie ouer them they woulde answere no I trowe were wee not worse than madde then But yet notwithstanding in carping agaynst him wee do it If wee iustifie our selues
of vs and vouchsafe too enlighten vs by his spirit in the vnderstanding of his vvooâ—â— and graunt vs the grace to receiue the same in true feare and humilitie so as vve may be taught th 〈…〉 y to put our trust in him too serue and honor him by glorifyng his holy name in all our life an 〈…〉 yeeld him the loue and obedience vvhich faithfull seruants ovve to their maisters and children 〈…〉 their fathers seing it hath pleased him to cal vs too the number of his seruants and children And 〈…〉 vs pray vnto him as our good mayster hath taught vs to pray saying Our father The Prayer that Maister John Caluin ordinarily made at the ending of this Sermons LEt vs fall dovvne before the face of our good God c. Here he addeth as the matter treated of 〈…〉 sermoÌ„ giueth him occasion to require at Gods hand and bycause the same chaungeth almost in euerie SermoÌ„ it cannot here be specified That it may please him too graunt this grace not onely too vs but also too all people and nations of the earth bringing backe all poore ignorant soules from the mis 〈…〉 le bondage of error and darknesse too the right vvay of saluation for the doing vvherof it may please him to raise vp true and faithfull ministers of his vvord that seeke not their ovvne profit and vainglorie but onely the aduancement of his holy name and the vvelfare of his flocke and câ—â—â—rarivvise rooâ—â— out al sects errors and heresies vvhich are seedes of trouble and diuisioÌ„ among his 〈…〉 to the 〈…〉 vve may liue in good brotherly concord all togither and that it may please him to guide vvith his hâ—ly spirit all kings princes and magistrates that haue the rule of svvord to the end that thei◠〈…〉 ning be not by couetousnesse crueltie tyrannie or any other euill and disordered affection but iâ— iustice and vprigthnesse and that vve also liuing vnder them may yeeld them their due honor aâ— obedience that by the meane of good peace and quietnesse vve may serue god in all holinesse and hoâ—estie that it may please him to comfort all afflicted persoÌ„s vvhom he visiteth after diuers maÌ„ners vvith crosses and tribulations all people vvhome he afflicteth vvith plague vvarre or faminâ— or other his rods and all persons that are smitten vvith pouertie imprisoment sicknesse banishment or other calamitie of body or vexation of mind giuing them all good patience till he send them full discharge of their miseries and specially that it may please him too haue pitie vpon all his poore faythfull ones that are dispersed in the captiuitie of Babylon vnder the tyranie of Antichrist cheefly vvhich suffer persecution for the vvitnessing of his truth strengthening them vvith true constancie and comforting them and not suffring the vvicked and rauening vvolues too execute their rage against them but giuing them such a true stedfastnesse as his holy name mayebe glorified by them both in life and death and finally that it may please him to strengthen all Churches that are novvadayes in daunger and assaulted for the quarell of his holy name and ouerthrovv and destroy all the deuises practises and attemptes of all his aduersaries too the intent that his glorie may shine ouer all and the kingdome of our Lorde Iesus Christ be increased and aduaunced more and more Let vs pray him for al the sayde thinges in such vvise as our good master and Lorde Iesus Christe hath taught vs to pray saying Our father c. ALso let vs pray our good God to giue vs true continuance in his holy faith and to increase it froÌ„ day to day vvhereof vve vvill make confession saying I beleeue in God the father c. The blissing of the people after the Sermon THe grace of God the father and the peace of our Lorde Iesus Christ through the felovvship of the holy Ghost dvvell vvith vs for euer Amen IMPRINTED AT LONDON BY Henrie Binneman for Lucas Harison and George Bishop Anno. 1574.