not so soone as wee woulde haue hym lette vs vnderstande that it is his mynde to buffet vs for a tyme But yet let vs assure oure selues that hee watcheth for oure welfare and will not suffer vs to be vtterly cast vp to the pleasure of such as ouershoote themselues after that sort For oure Lorde hathe vs in his hande hee is neere as hande with vs and althoughe wee perceyue it not immediately yet doeth hee garde vs maynteyne vs and is our warrant So then wee may boldely despyze the wicked and all their stoutnesse for so muche as wee knowe that God watcheth for oure welfare and will preserue vs from their handes pawes aud throtes Lo whervnto it behoueth vs to come when in respecte of men we knowe none other shift but to yeeld ourselues to the euill and to confent vnto it It behoueth vs to behold the protection of God which as now is hidden from vs in respect of our perceyuing how be it that wee haue so good and certaine recorde of it in the holie scripture as wee ought not too doubt of it Howe so euer the world goe let vs keepe our selues from purchasing so by vnawfull meanes For in so doing we bewray our owne distrust and vnbeleefe And besides that wee bee guiltie also of the euill so farre forth as is in vs bycause weefeede it Therefore when a man falles too flattering of the wicked and helpeth too set them in a further lustinesse and redeemeth himselfe out of their handes by raunsome what doeth hee Fyrst as I sayde hee bewrayeth that he hath no trust in god For if wee could rest vpon Gods promises surely wee would neuer seeke crooked wayes but wee woulde alwayes bethinke vs whether God permitted that thing or no. Hath he forbidden me it would we say Then must I not wade any further in it And so it is certaine that all suche as labour to winne wicked mens fauour by briberie and suche like dealings are verie infidels and bewray themselues well ynough to be so and must in the end be payd home for not honoring God as they ought to do and for allying themselues with the wicked by nourishing them in their naughtinesse For it is all one as if they had conspired with them to breake and ouerthrowe all order and surely they haue done as muche as lay in them to doe it Therefore as I haue saide alreadie let vs learne to looke vnto God and to trust in him and then shall we no more bee subiecte to the wretchednesse whereof Iob maketh mention here which is not to knowe what our life is For such as defende the wicked after that fashion and rest not vpon Gods prouidence must alwayes tremble and neuer bee sure of any safetie or rest Yea and it behooueth vs to marke well howe Iob addeth that when wee bee desirous to purchace wicked mens fauour by presentes or any other inconuenient meane they lie so much the more in wayte for vs Is it not seene that they be faithlesse folke And sith there is no feare of God in them I pray you how can they bee faythfull vnto men Nay rather howe is it possible that God should not suffer them to vse treason and all mischeuousnesse seeing there is no man but hee is warned of them before hand Then if a man cast himself so into their nets wilfully there is no excuse for him All this is apparant to the eye men see that the wicked make their conspiracies togither and yet notwithstanding that none of them trusteth other And howe is that possible For if two wicked men enter intoo league a man would thinke they bee ioyned togither like two fingers of one hande so that looke what the one willeth the same willeth the other But for all that is that a proof that eche of them trusteth other No It is certain that eyther of theÌ could finde in his heart that the other were hanged so as he himselfe had no harme by it At leastwise he could find in his hearte that hee were a hundred foote within the ground and in the end all those that fauoured them become their enemies VVee see heereby that God gouerneth euen in the midst of all disorder Then if we be abashed at the confuzion and mangling of things let vs lifte vp our eyes aloft and we shall see that God gouerneth all things For surely he suffereth not the wicked to trust one another but inforceth them to stand alwayes in feare Yea and euen they that vphilde them in their naughtinesse by soothing of them and were ful of hypocrisie to the intent to faune vpon them and please them I say euen they also shall alwayes quake for feare Contrariwise if we can put our trust in God surely although we suffer many extortions at wicked mens handes and our Lord permit them to vexe and trouble vs yet shall wee bee put to no more than is expedient for vs to indure and our God will haue consideration to bring al things to a happie and profitable ende This say I is the remedie wherevnto wee must bee prouoked to resorte when wee see things out of order in the worlde Nowe when Iob hath spoken so hee addeth that they bee lifted vp for a little while and afterwardes fall downe they be cut off as the top of an eare of corne and they bee shet vp with others He sheweth breefly that which hee had sayde alreadie which is that if we looke no further than to the present life wee shall see an orderlesse masse so as wee shall not discerne one thing from another For the wicked haue a large scope for a time yee shall see them vpon the top of the wheele as they say and by and by they come tumbling downe But good men may also bee well aduanced and yet in the end faile of their footing VVhat for that we see that by experience according as Iob coÌcludeth saying If it be not so who will make me a lyer TheÌ considering such experience let vs learne to retyre vnto god For if we looke but vpon the present things doubtlesse wee shall not onely be as a wauering Reede but as a strawe and as emptie chaffe that is cast and tossed to and fro with the wind so as ther shal be no stedfastnesse in vs Therefore we must haue the discretion to looke vpon the things that are disordered in this world howbeit in such wise as Gods prouidence be always printed in our minds True it is that we can not reach vnto it by our owne wit but yet must we loke toward it with the eye of faith so as Gods word may be as a loking glasse and the holie scripture serue as a light to loke further than the world And although Gods iudgements be hidden from vs as nowe let vs not therefore ceasse to say that the Lord is rightuous and to humble our selues vnder him and alwayes to haue suche an eye to his promises as wee fayle not to call vpon
sayde texte too that which is conteyned heere it followeth that the feare of God was the treasure of Ezechias and of all his people Esay therfore doth well shewe there that whiche Iob meeneth heere that is to witte that suche as knowe the things that God teacheth by his worde will not be wedded to these small and fonde suttleties but will bee well grounded in knowledge how to rule their life to walk in the feare of god For vnder the woorde Treasure hee sheweth that that is the thing wherevppon men muste wholly settle themselues as vppon their full and perfecte felicitie and wherein they muste take their full contentation and reste Nowe wee see that the thing which is spoken here is very true that is to witte that men shall then be wise and skilfull when they shall haue profited so farre as to walke in obedience to God and in holinesse of lyfe And furthermore lette vs come backe to that which hath bene touched already that is to witte that therewithall wee muste applie oure whole studie and sette our whole minde vppon the things that are conteyued in the holie Scripture bycause there is nothing there which is not for our profite And surely it is vnpossible to feare God and to giue our selues to his seruice vnlesse wee be acquaynted with his goodnesse according as it is sayde in the hundred and thirtith Psalme Lorde thou art good and there is mercie with thee too the ende that men shoulde feare thee VVee see then that men can not bee grounded in the feare of God vntill they haue knowen Gods mercie and taken holde of it to the ende to come to him with a free hearte and too seeke him For so long as wee shunne God we are fierce agaynste him and consequently rebelles But men shall neuer conceyue a ryghte taste of his goodnesse except they bee taught it by the Scripture And that also is the place where true feare is For wee muste not thinke that vnder this woorde Feare the Scripture meeneth only some bondage that men shoulde yeelde vntoo God as though they were enforced therevnto But this feare heere importeth that wee muste bee fully minded to suffer ourselues to be gouerned by gods hande and aboue all things knowe what his goodnesse and mercie is and yeelde him such reuerence as wee may be truely ioyned vnto him And vndoubtedly when hee speaketh of the honor that beloÌgeth vnto him he not only alledgeth his maiestie nor only sayth that he is master and Lord but therewithall also sayeth that he is a father For he cryeth out by his Prophet Malachie If I bee your mayster where is your feare And if I bee your father where is your loue True it is that in that place hee putteth a difference betweene loue and feare But afterwarde hee sheweth that those two woordes come bothe to one ende that is to wit that forasmuche as wee ought to acknowledge him both as a father and a mayster we ought to loue him howbeeit with suche reuerence as in all oure life we desire nothing ne seeke nothing but to obey him So then wee see nowe that Iob is so farre off heere from intending to reiect fayth that hee rather leadeth vs vnto it For that also is the poynte whereat we muste beginne too walke in the feare of our god And this is the cause why Sainct Paule when hee speaketh of wisedome prayeth God to open the eyes of the Ephesians too the ende they may know howe to hope for the saluation that God hath prepared for them in Heauen by the resurrection of our Lord Iesus Christ And afterward in the third chapter he sayeth that it behooueth vs to knowe the kindnesse of our Lorde Iesus Christ and the loue that he hath shewed to assure vs of our saluation insomuche that hee is oure length breadth heyghth and depth As if he shoulde say wee might well streyne our selues on all sides but if wee woulde mount vp neuer so high we could not be able to go beyond the coÌprehending of the loue whiche hath bin shewed in the person of our Lorde Iesus Christ Also we may well seeke all depths but yet we must hold this for a certaintie that when we haue gone to fro all that euer it behooueth vs to knowe is but to conceyue howe God sheweth himself a father sauiour according as he hath adopted vs in the person of his Sonne minding too make vs partakers of his goodnesse mercie wherin our welfare consisteth Now then we see that to feare God it behoueth vs to be sure of his goodnesse But here Iob hath set downe one particular for the whole purposely to coÌdemne the fond toyes wherevnto men gyue themselues when they haue not the affection zeale to be edified in the feare of god Furthermore wee haue to gather vpon this text that the worde whiche is giuen vs and also conteyned in the holy Scripture is so excellent a treasure as we caÌnot set store ynough by it VVe know that wisdome shall be esteemed yea euen of the most ignorant and veriest idiotes For our Lorde hath giuen vs this insight by nature that wee knowe true wisedome to bee an amiable thing And our Lorde decketh his woorde with that honorable title and telleth vs that if wee profit therein it is the thing wherein our whole wisedome consisteth This then ought to inflame vs greatly to seeke the things that are conteyned in the holy Scripture To be short that we may profite in the schoole of our God we must needes haue that or els wee shewe our selues to reiect the thing which is to be desired of it owne nature yea and that we would fayne be bereft of it VVherefore let vs learne to be inflamed with suche zeale to profite in the holy Scripture as wee may preferre the doctrine that is conteyned there before all oure owne fansies and before all the vanities of the worlde that carie vs away Furthermore it is not ynough for vs to haue suche a desire to profite in the holy Scripture but we muste learne also to honour it accordingly VVe shal see many fantasticall persons in these daies which despise Gods worde bicause as it seemeth to them there is nothing but simple stuffe for the common people and that it woulde be but a dulling of their wittes if they shoulde set their mindes vpon the holy Scripture But our Lorde payeth them as they are worthie For if a maÌ trie what is in them he shall find them double blind and that our Lorde bereueth them of common reason so as they become the veriest fooles doltes idiotes in the world See I pray you what is the wages of their pride that make no account of Gods woorde True it is that at the first blush we shall see great simplicitie there For our Lorde vseth no high stile but rather tempereth himselfe bothe to greate and small Yet doeth not that imbace the Maiestie of the holye Scripture at all VVhy so
the common profite of all men Hee that is so indued wyth any great giftes is bounde so muche the more too his neighbours and must so bestowe that which is giuen him as all menne maye bee partakers of it But nowe if wee vouchsafe not too heare a man when wee may profite vnder him is it not a despysing of the Spirite of God Is it not a scorning of his Maiestie whiche hee woulde haue too bee knowne when hee sendeth vs as a mortall man after that sort in his name Furthermore this pride is matched with vnthankefulnesse Beholde God rayseth vp men that are able too teache vs let vs but onely heare them and it shall bee for our welfare If we vouchsafe not too doo that is it not a reiecting of the benefite that God offereth vs as muche as in vs lyeth So then it is not for nought tolde vs heere that if there bee a vertuous man whiche hath more skill than oure selues hee deserueth too haue eare gyuen him and that men shoulde bee heedfull too receyue that whiche hee shall say For as I haue declared alreadie if men doo it not wrong is offered vntoo God and wee are also vnthankefull in that wee will not be gouerned by him There is yet more And that is that if wee ought to heare men whiche haue some worldely skill what ought wee too doo when they be purposely sent to bring vs Gods worde and are so furnished as they may say that God sendeth vs the message of saluation by theyr mouthes According as hee serued his turne by the Prophetes and Apostles during their lyues and will haue the same order of gouernment to bee at this day in his Churche and there too continue vntoo the worldes ende Then if wee refuse too heare Gods worde when it is preached by such as are ordeyned to that office Is it not a double rebellion And shall wee not bee so much the more too blame So then wee bee warned here to keepe silence when our Lord sendeth vs his worde and maketh both great and small to stoupe vnto it and too bee dumbe but not deafe I say wee muste bee tonguetyde for when God speaketh it standeth vs in hand to herken without replying and to receyue quietly whatsoeuer is sayde vnto vs and too conclude with Amen So bee it Againe we must not bee deafe but forasmuch as we see that by nature we bee so ill disposed to heare God and to obey his worde we haue to pray him to open our eares and to correct the dulnesse of hearing that is in vs and our slownesse of obeying him and specially to gyue vs the vnderstanding of his will for else wee bee so brutishe as wee shoulde neuer conceyue the thing that is for our welfare except we were inlightened by his holy Spirite And therefore let vs learne to brydle not onely our tongues but all our affections For the thing that hindereth vs from the hearing of God and from beeyng taught by his woorde is not onely that wee bee to talkatiue and too full of babbling and prittleprattle but also bycause wee bee full of lustes and gainstryuings which do as it were breake off Gods talke Now then let euery man looke well to himselfe For when wee come to a Sermon or otherwise looke vpon the holy Scripture no doubt but wee shall well vnderstande some good sayings and profitable sentences heere and there But what By and by it slippeth from vs and we forget it againe And why so For we be combered with our owne gainstryuings Therefore it is all one as if there were a great noyze in vs that brake off Gods worde so as it was not receyued Againe wee beare not away the hundredth part of that which is tolde vs And why Bycause we bee fleshly and our affections carie vs away So then as I haue sayde if wee mynde to fare the better by Gods worde we must not onely brydle our tongues which are ouer lauish but we must also bridle our affections to the ende there may bee a peasable obedience yeelded to our god Thus ye see what wee haue to marke Neuerthelesse wee muste also haue the sayde sobernesse and modestie of not beeing too hastie too speake but rather yeelde oure selues teachable It is sayde that the wyse manne shall wexe-wyzer by hearing Salomon speaketh not there of the ignorant and Idyots But for so much as men take themselues to bee great Clearkes and Doctors at the fyrst day and beare themselues in hande that they haue profited ynoughe assoone as they haue anye little taste of the doctrine as in good sooth men will swell bigge ynoughe euen lyke Toades howbeeit that all theyr swolnenesse is but wynde forasmuche then as men haue suche ouerweening of themselues therefore Salomon sayeth that there is not so wyze a man but hee groweth wyzer by hearing VVhat is to bee done then VVee muste not bee so forwarde too speake but wee muste also bee as readie too hearken and too heare what is tolde vs Lo what wee haue too beare alwayes in mynde vppon this streyne And verely seeing that Iob sayeth expressely that the gouerners euen suche as were practyzed in wisedome and bare authoritie among men had gyuen eare too him bycause hee excelled I pray you what shall become of them that can not chalendge suche skill too themselues nor haue had the lyke practyze nor borne office whereby too get so muche vnderstanding And yet neuerthelesse lesse wee see there are verye fewe nowe adayes that can abyde to bee taught but euery man taketh vpon him too be a teacher And see howe ill we practise the lesson that is giuen vs by Saint Iames where he sayeth that we must not couet too bee many masters for contrarywise there is none of vs all but hee thinkes himselfe able to guide the whole worlde and in the meane while there is not any man that can abyde to bee taught or tolde any thing no though he bee but a yong Calfe So much the more then ought we to marke this circumstance which I haue purposely touched concerning Iob. The holy Ghoste prayseth the men that were wyse and in authorite who notwithstanding yeelded themselues peasable and refused not to be taught Seeing the holy Ghost sheweth vs this let vs vnderstande that it is not onelye too commende the persons for they are vnknowne to vs at this day but too giue vs example and instruction what wee haue to do And this present admonition is not more than needeth considering the pryde that is in vs For as I sayde euerie man will bee wise and no man can finde in his heart to stoupe so lowe as too confesse that hee hathe neede to bee taught by others Thus the cause why the holy Ghost setteth vs downe suche instruction heere is for that although wee were the excellentest men in the worlde yet must wee not imagine any such perfection in our selues but that wee haue neede too profite yet further And heerewithall let
is colde and that when a great quantitie of vapours bee drawne vp thither at length the same coÌmeth togither and freezeth thereof ingendreth the snow if the same stuffe be more harder bound theÌ is hayle ingendred bicause the thing is become more faste and substanciall Men may well say so and it is true but yet is it not a strauÌge thing that in so short a time so great store should vtter it selfe whiche had bene hidden afore Sometimes the weather shall be very fayre in winter and within a two or three dayes the snow shall fall a twoo or three foote deepe vpon the ground I pray you ought not such a change to make the heares stand vp stiffe vpoÌ our heades at leastwise if we were not to dull to the ende to leade vs to some feare of God Furthermore if wee bee rightly minded ought we not to be moued to beare such reuereÌce to our God as to acknowledge his power to be so high aboue vs yea euen in the visible earthly things as it giueth vs cause to glorifie him by coÌfessing our own ignorance Yee see then what we haue to gather vppon this worde Treasure for the well applying thereof to our owne vse Besides this let vs call to minde how it is sayd in the song of Moyses That God hath his chastizements layd vp in his treasuries which we comprehende not to the ende we steppe not out of square as wee see men do which oftentimes worke spite agaynst God bearing theÌselues in hand that they be scaped Gods hand For if hee haue deliuered them from any incoÌuenience it seemeth to them that the worst is past and so they doo but shake their eares as the Prouerbe sayth Let vs call too minde this which God telleth vs know ye sayth he the roddes that are layd vp in my treasures As if he should say wheÌ I shall haue beaten you after one fashion and afterwarde haue pitied you thinke not your selues too be quit for all that for I haue other meanes which you cannot coÌceiue VVhen wee haue bene chastized after one maner there are a doozen scourges mo whiche you neuer thought of Therefore stand ye in feare of me and preuent mine anger and tempt me not hereafter least I vtter my scourges more and more vpon you And that is the cause why it is sayde here that God keepeth the treasures to the time of aduersitie and to the day of incounter and battell As who would say they be his artillerie his speares his swords wherewith to fight agaynst his enimies No doubte but God in vsing this similitude of incounter and battell ment too betoken that if wee haue any warre with him he is fenced and furnished alreadie after suche a sorte as wee muste needes go by the worse for wee haue no strength nor power too stande agaynst his hande ⪠VVee may well put on armour and assemble all the ayde of the world but which of vs can scape his hande when he shall haue set al his creatures in battell after that maner against vs and commaunded them too gyue charge vppon vs And therefore lette vs learne firste of all that Godneedeth not too borowe helpe when he would be auendged of his enemies it is ynough for him to determine it in his owne purpose or too speake the woorde or to shewe but his will and immediatly both heauen and earth will bring him armies out of number For sith hee couereth the earth a foote or twayne thicke with snowe is hee not able to ouerwhelme vs when he listeth thinke wee that his power is abated that hee cannot sende snowe thirtie poles deepe aboue our heads Againe sometimes wee see the earth frozen and the winde dothe so binde it as it becommeth as harde as yron and what letteth that God shoulde not leaue it alwayes in the same plight Lette vs marke then that God needeth not to make any great preparation to incounter his enemies and to put them to the foyle Let him but onely say the woorde and the whole world shal be on fire and there is not that creature which shall not serue to destroy men Sith we heare this lette vs learne to stoupe vnder the mightie hand of our God and not make warre with so mighty a Lord for what shall we gayne by it Then let vs learne to obey him for eyther we must be vphild by his hand or else we must haue it against vs there is no meane betweene theÌ True it is that God will beare with vs for a time according as it is sayd that he wayteth for menne as it were in couert but yet must we needes be vnder his protection or else haue him our enemie and so will it appeare in the ende Therefore lette vs yeelde our selues vnto him that he may preserue vs and wee continue vnder his gouernance and if he be the keeper of our welfare lette vs assure our selues that wee be safe agaynst bothe hayle and all other stormes and tempestes And why For the hayle is not ingendered of it selfe nother doth the snowe fall without his commaundement they are bothe of them his treasures VVhen a man listeth he will lay forth the things which he keepeth locked vp and euen so is it with all creatures for God sendeth them foorth at his pleasure Therefore we neede not to feare the haile nor the stormes so long as we be in Gods keeping but contrarywize we must needes be disquieted and vexed continually if God be agaynst vs And herewithall let vs marke howe it is sayde that he reserueth them to the day of battell and to the day of aduersitie As if he should say men neede not to vaunt themselues as they be wont to do when God scourgeth them not for prosperitie doth so rocke vs asleepe as we bethink vs not of our faults nother enter into account with our selues to know in what cace we be to Godward but as long as wee haue any respit we be like euill paymaysters and vnthrifts that wast away all For he passeth not for the owing of a hundred crownes so long as he is not called vpon nor his day of payment come but he maketh good cheere so long as he hath one pennie in his purse Euen so play wee with god If he giue vs any respite wee do nothing else but ruffle it out and we thinke nomore vpon him Therefore according to that whiche is shewed vs here if God sende nother hayle nor thunder nor skare vs one way or other from heauen wee muste not therevpon runne astray nor fall asleepe And why For he can spie fitte time too chastize vs Then lette vs preuent him and not tarie till the day of battell come For when the trumpets sounde alarme the battell is ioyned it is to late then to say let vs fall to compositioÌ let vs deuize some meanes of agreement yea yea for the tyme is past VVherefore whyle God forbeareth vs and giueth vs leyzure to bethinke
and fall downe and serue them whiche the Lorde thy GOD hath distributed to all people vnder the whole heauen 593. b 26. 745. a 13. 24. God is a consuming fire 395. a 30. 643. a 28. 6. 5. Thou shalt loue thy GOD vvith all thy hart soule and vnderstanding 570. b 40. 10. GOD hath promised to Israell to make them dvvell in houses whiche they haue not builded 388. a 46. 8. 3. Man lyueth not by breade onely but by euery woorde that proceedeth out of the mouth of god 347. a 54. 3. God hath fedde his people of Israell in the Desert vvith Manna to geeue vs knovvledge that man liueth not by bread onely but by all that proceedeth out of the mouth of the Lord. 385. a 13. 10. 17. GOD accepteth no persons nor taketh no gyftes 673. a 20. 12. 7. You shall eate before God and you shall reioyce 376. a 42. 7. They that feare GOD shall eate and reioice before him 448. b 46. 7. You shall reioyce in all that in the which God hath blessed you 509. b 55. 7. Thou shalt reioyce in the presence of thy God 510. a 30. 7. Thou shalt reioyce before the the Lorde thy God eating and drinking 592. a 40. 18. Thou shalt reioyce before God in al that thou puttest thy hand too 509. b 58. 32. All that God commaundeth vs we ought to doe without putting any thing there too or taking ought there from 327. a 25. 15. 9. Bevvare that there bee not a wicked thought in thine hart to say the seauenth yeare the yeare of freedome is at hande and that thine eye bee not euill against thy brother to giue him nought then I will heare his crye 468. a 28. 16. 19. Rewardes blinde the eyes of the wise and peruert the woordes of the iust 315. b 52. 18. 11 Thou shalt not goe to witches and inchaunters or that councelleth vvith famyliar spirites nor aske counsell at the deade 624 a 54. 18. God will rayse vp a Prophet from amongst vs 624. a 59 24. 12. 13. If it bee a poore body thou shalt not sleepe vvith his pledge but shalt restore him his pledge when the Sunne goeth downe that hee may sleepe in his rayment 431. a 45. 15. Thou shalt not defraude the hirelinge of his wages leste hee crye agaynste thee 468. a 25. 17. Thou shalt not take the wydovves rayment to pledge 431. a 35. 27. 16. Cursed bee hee that Curseth his Father and moother 204. a 30. 15. Cursed be the man that shall make any carued or molten Image vvhiche is abhomination vnto the Lorde 26. Cursed bee hee that cofirmeth not all the vvordes of this law to doe them 26. Cursed be hee that hath not fulfilled all the law 261. a 2. 28. 1. If Israell doe the will of God he vvill set him vp on high aboue all the nations of the earth 447. a 15. 2. If Israell dooe the will of GOD hee shall bee fylled wyth all maner of blessinges 447. a 16. 4. The fruite of thy bodie shal be blessed and the fruit of thy ground and the fruite of thy cattell 417. b 3. 229. a 45. 10. All people of the earth shall see that the name of the LORDE is called vppon ouer the godly and they shall feare him 11. God maketh the Godly to abounde in riches and in the fruite of his body 351. a 59. 15. 18. If Israell vvill not obey the voyce of the Lorde Cursed shall bee the fruite of his body the fruite of his Lande the fruite of his kyne and sheepe 15. VVhosoeuer obeyeth not the voyce of the Lorde shall bee afflicted after diuers sortes 606. b 2â 22. The LORDE will smite the trensgressours of the Lavve with the swoorde and will pursue him till hee make him peryshe 230. a 29. 23. The heauen that shall bee ouer thy heade shall bee brasse and the earth that is vnder thee shall bee of Iron 240. b 46. 744. b 49. 25. The Lorde shall cause the transgressour of the Law to fall before his enemies 230. a 11 30. The rebels shall plant the vineyardes but they shall gather no grapes 349. a 56. 471. a 28. 33. People vnknowen shall eate the fruite of the earthe of the wicked and all his labours 306. a 36. 38. 39. 40. Thou shalt sowe and gather lyttle thou shalt plant a Vineyarde and shalt not drinke of the wyne thou shalt haue Oliue trees but shalt not anointe thy selfe vvith the oyle 471. a 26. 48. The transgressour of the Lawe shall serue his enemie vvhich the Lorde shall sende vppon him 230. a 14. 49. The LORD shall rayse against the transgressours of the law a people from a farre euen from the endes of the earth flying swift as an Eagle 230 a 24. 65. GOD vvill giue a trembling heart vnto the transgressours of the Lavve and dazeling eyes and a sorrovvfull minde 230. a 14. 66. 67. Thy lyfe shall hange beefore thee and thou shalt feare both night and day and haue none assuraunce of thy lyfe Thou shalt saye in the morning would to God it were eueninge and at eueninge thou shalt saye woulde GOD it were morning for the feare of thine heart which thou shalt feare and for the sight of thine eys which thou shalt see 111. b 5. 66. 67. Thy lyfe shall hang before thee thou shalt say in the morning would GOD it were euening 111. b 5. 29. 4. The Lorde hath not giuen you an hart to perceiue eyes to see and cares to heare vnto this day 335. a 11. 29. The secrets of the Lorde are not reuealed vnto vs for to doe aii the words of this law 772. a 33. 30. 6. The Lorde will circumcise thine hart and the hart of thy seede that thou mayest loue the Lord with all thine hart and with all thy soule that thou mayest liue 225. a 15. 12. VVho shall goe beyonde the sea who shal goe vp to heauen who shall goe dovvne into the deepe to bring vs the worde that is very nere vs. 221. a 46. 527. a 28. 19. I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therfore chuse life that thou mayest liue 685. a 39. 32. 2. My doctrine shall droppe as the raine my woorde shall distill as doth the devv 551. a 48. 10. GOD keepeth his people as the apple of his eye 182. b 56. 11. The Eagle fluttereth ouer her byrdes stretcheth out her winges taketh them and beareth them on her winges 146. b 42. 15. He that should haue ben vpight vvaxed fat and hath spurned 441. a 50. 22. The fyre is kindled in my wrath and shall burne vnto the bottom of hell and shall consume the earth with her incrase set on fire the soundations of the mountaynes 5ââ a 23. 34. Althings are shut vp in gods Cofers 208. a 22. 323 b 8. 34. Is not this layd in store wyth me sealed vp among my treasures 581. a 45.
5. 8 I will come into thy house in the multitude of thy mercies and in thy feare will I worship towardes thy holy Temple 464. a 31. 7. 10. God tryeth the heart and the reines 149. a 6. 16. The wicked shall fal in the pit that he hath digged 75. a 15. 8. 2. 10. The name of the Lorde is great and excellent through out all the earth 495. b 23. 5. VVhat is man that thou art mindfull or him 146. a 40. 9. 3. Thou turnest man to destruction againe thou saiest returne yee sonnes of men 764. a 33. 10. 4. The wicked is so fierce that he careth not for God he thinketh that there is no God. 596. a 53. 6. The wicked sayth in his heart I shall neuer be moued bicause he seeleth no aduersities 314. b 49. 417. a 43. 549. a 1. 11. The wicked sayth in his hart God hath forgotten him he hideth away his face and wil neuer see 678. b 58. 11. 4. 5. The eyes of the Lord will consider his eye liddes will trie the children of men The Lord will trie the rightuous but he hateth the wicked and him that loueth wrong 75. b 52. 12. 7. The woord of the Lorde is like siluer tried fired seuen times 461. b 47. 13. 1. How long Lorde wilt thou hide thy face from me 648. a 2. 2. How long shall I take counsell with myself hauing wearinesse dayly in mine heart Howe long shall mine enemies be exalted aboue me 138. b 36. 14. 2. The Lord looked dovvne from heauen vpon the children of men too see if there were any that would vnderstand and seeke God. 200. a 38. 3. Ther is not one man only that doth good 396. a 6. 813. b 21. 15. 4. A vile person is contemned but he honoreth them that fear the Lorde he that sweareth too his owne hinderance and changeth not his oth 89. b 26. 16. 2. Our weldoing extendeth not to God. 425. a 60. 701. b 59. 5 The Lord is my reward 413. a 43. 593. a. 18. 10 God will not suffer his holy one to see corruption 333. a. 15. 17. 3. VVhen thou hast proued and visited mine hart in the night when thou hast tried me thou hast found nothing I purposed that my mouth should not offend 50. b. 48. 8. Keepe me as the apple of thine eye and hide me vnder the shadow of thy winges 259. a. 43. 18. 2. 3. God is our strength rock fortresse deliuerer buckler the horne of our saluation our refuge 508. b. 54. 27. VVith the pure thou wilt shew thy selfe pure and with the frovvard thou vvilt shew thy self froward 86. b. 38. 107. a. 18. 28. God will saue the poore people and will cast downe the proude lookes 246. b. 38. 42. The vnbeleuing cried but the Lord answered them not 218. a. 57. 19. 2. The Heauens shew foorth the glory of God. 235. a. 35. 8. The law of the Lord is perfect conuerting the soule the testimony of the Lord is faith full giuing wisedome to the ignorant 18. b. 33. 11 The commandements of God are svveeter than the hony and that distilleth from the hony combe 70. b. 3. 12. By thy commaundements thy seruaunt is made more circumspect and there is great reward in keeping of them 71. b. 40. 13. VVho can vnderstand his faultes clense me from my secrete faults 168. a. 57. 274. b. 46. 429. a. 13. 22. 1. My God my God why hast thou forsaken me 57. b. 49. 2. My God I cry all the day and thou aunswerest not and by night and cease not 357. a. 11. 7. I am a worme and not a man a shame of men and the contempt of the people 351. a. 8. 10. Thou didst draw me out of the wombe 57. b. 53. 22. 15. 16. I am powred out like water and all my bones are out of ioint my hart is like wax it is molten in the midst of my bowels my strength is dried vp like a potshard and my tongue cleaueth to my iaws 57. b. 44. 24. Ye that feare the Lord praise him 532. a 3. 4. Though I shuld vvalk through the valley of the shadowe of death I wil feare none euil for thou art with me thy rodde and thy staffe they coÌfort me 74. a 44. 25. 11. Pardon mine iniquitie for ãâ¦ã is great 428. b 26. 26. 6. I will wash my handes in innocencie 188. a 31. 226. b. 12. 27. 5. God hideth his in his tabernacle in the time of trouble 395. a 10. 28. 7. 8. The Lord is my strength and my shield he is the strength of the deliueraunce of his annointed 508. b 54. 29. 9. Euerie man declareth the glorie of God in his Temple 741. b 28. 30. 4. O Lord thou hast brought vp my soule out of the graue thou hast reuiued me from them that go downe to the pit 69. a 30. 6. God indureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy commeth in the morning 68. b 49. 7. VVhen I was in my prosperitie I sayde I shall neuer bee moued â30 a 57. 31. 4. God is our strong rocke and house of defence 508. b 51. 6. Into thy hand I commend my spirit for thou hast redemed me lord God of truth 111. b 16. 10 Haue mercie vpon me ô Lord for I am in trouble mine eye my soule and my bellie are consumed with griefe 114. b 15. 10. 11. Mine eye my soule and my bellie are consumed with griefe my life is wasted with heauinesse and my bones are consumed 564. b 15. 12. I was a reproch among mine enemies and neighbors 351. a 7. 20. God reserueth his goods for those that feare him 390. a 1. 32. 1. Blissed is the man whose iniquities are forgiuen 328. a 55. 333. b 15. 455. b. 51. 3. VVhen I held my tung my bones consumed when I roared all the day 144. b 9. 4. For thine hande is heauie vpon me day and night my moisture is turned into drought of sommer 118. a 42. 8. The rightuous prayeth to God in time conuenient 508. b 18. 9. Be ye not like an horse or like a mule which vnderstaÌd not whose mouthes thou dost bind with bit bridle least they come neere thee 69. a 20. 104. a 55. 33. 7. God gathereth the waters of the sea together as vpon an heape laieth vp the depthes in his treasures 491. a 57. 19 The Lord deliuereth the soule of the rightuous from death preserueth him aliue in the time of famine 306. a 39. 34. 8. The Angel of the Lord pitcheth rouÌd about theÌ that feare him and deliuereth him 16. a. 51. 26. a 45. 9. Tast how good the Lord is 411. a 28. 11. They that seeke the Lord shall lacke no good thing 72. b 58. 16. The eyes of the Lorde are vpon the rightuous and his eares are open vnto their crie 73. a 48. 17. The face of the Lord is against them that do euill to cut of
yea that great VVhale which God hath made to play therein 800. b. 56. 28. VVhen God hideth his face all things are troubled and when he taketh away their breath they die returne to their dust 141. a 61. 29. VVhen God taketh the breth from his creatures they dye and returne to their dust 81. a 25. 83. b 32. 107. a. 10. 30. God sendeth forth his spirite and they are created and he renueth the face of the earth 141. a 57. 32. God loketh on the earth and it trembleth he toucheth the mountaines and thy smoke 752. b 1. 107. 34. The frutefull lande becommeth barren for the wickednes of them that dwell therein 520 ⪠a 2. 42. The rightuous shal see it and reioyce but al iniquitie shall stop hir mouth 102. b 16. 24. VVho is wise that he may obserue these things and consider the goodnesse of the Lord. 96. a 47. 110. 4. The Lord hath sworne will not repent that thou art a priest for euer after the order of Melchisedech 816. b 33. 112. 1. Blessed is the maÌ that feareth God. 380. a. 20. 113. 6 God abaseth himself to beholde the heauen and the earth 438 a 43. 6. The righteous shall be in euerlasting remembrance 350. a. 18. 115. 11. You that feare the Lorde put your trust in him 532. a. 3. 16. God hath giuen the earth to the sonnes of men 432. b. 55. 116. 10. I beleued therfore did I speak for I was sore troubled 130. a. 13. 373. b. 35. 628. a. 28. 695. b. 8. 696. b. 28. 12. 13. I will call vpon the name of God for all his benefites towardes me 425. b. 5. 449. b. 54. 118. 3. 4. The house of Aaron saith that the mercy of God dureth for euer and they that feare him say that that his goodnesse dureth for euer 532 a. 1. 17. I shall liue and declare the workes of the Lord. 210. a. 61 18. The Lord hath chastened me fore but he hath not deliuered me to death ⪠656. b. 8 119. Beth. VVherin shall a young man redresse his way in taking hede according to thy word 269. a 8 37. Hâ Lord turne away mine eies from regarding vanity 570. a. 6â 67. Teth. Before I was afflicted I went astray 656 b. 8. 71. It is good for me that I haue ben afflicted that I may learne thy statutes 107. b. 13 Nun. The woord of the Lord is a lampe vnto my feete and a light vnto my path 257. b. 48. 818. b. 56 98. 99. 100. Mem. Thou hast made me wiser by thy commaundements and I haue passed in wisedome al my teachers I haue passed the auncient in knowledge 695. b. 46 120. 7. I seeke peace and when I speake therof they are bent to war. 75. a. 32. 123. 1. God dwelleth in the heauens 436. a. 5 125. 1. They that trust in the lord shal be as the mount Sion which can not be moued from his place but remaineth for euer 88. b. 5 3. The rodde of the wicked shall not rest on the lot of rightuous 89. a 7. 126. 1. God is knowne in Iâdea ⪠and his name is great in Israell 156. b. 15. 127. 2. It is in vayne for you too rise earely and to lye down late and eate the bread of sorow for God wil surely giue rest to his beloued 472. b 21. 3. Children are the inheritance of the Lorde the fruite of the wombe the reward that he giueth 91. a 2. 112. a. 12. 128. 2. Blissed is the man that eateth the labor of his hands 388. a 48. 3. The wiâe of the rightuous shal be like a fruitfull vine vpon the sides of the house of the rightuous and his children like the Oliue plantes round about hâ table 351. a 57. 129. 4. The rightuous Lord hath cut the cordes of the wicked 89. a 7. 6. All those that hate Sion shall be as the grasse on the house toppes which withereth before it come forth 158. b 42. 130. 3. Lord who is he that shall stand 458. a 25. 4. There is mercie with the Lord to the end that he may be feared 361 a 31. 448. a 5. 131. 1. I haue not walked in things more greate and maruellous than apperteined vnto me 594. b 26. 133. Through out the Psalme 8. a 43. 138. 8. The Lorde will performe his worke toward me 197. b 31. 285. b 139. 7. 8. VVhether shall I goe from thy spirite or whether shall I flie from thy presence If I ascende into heauen thou art there If I make my bed in the sepulchre thou art there 185. b 45. 456. a 12. 12 ⪠The darkenesse hydeth not from thee and the night shineth as the day 679 ⪠a 47. 14. Lorde marueilous are thy workes 766. a 10. 140 4. The wicked haue sharpened their tongue like a serpent the poyson of vipers is vnder their lips 191. b 33. 143 ⪠2. Enter not into iudgement with thy seruaunte for in thy sight shall none that liueth be iustified 458. a 25 ⪠669. b 20. 5 ⪠I doe remember the time past I meditate in all thy workes 157. a 7. 145. 9. 17. The mercie of God is ouer all his workes 433. b 44. 18. God is nere vnto all that call vpon him 357. a 14. 507. d 23. 146. 7. 8. 9. God executeth iustice for the oppressed hee looseth those that are bounde hee keepeth the straunger he comforreth the fatherlesse and the wydowe 433 b 27. 147. 9. God geeueth to beasts their foode and to the young rauens that crie 776. b. 3. 148. Throughout the Psalme You creaturâ of heauen praise ye the Lord. 56. b 55. Prouerbes 15. THe wise man shall heare and increase in learning 529. b 18 532. a 34. 541. b 38. 661. a 37. 696. b 32. 5. 15. Drinke the waters of the Cesterne and of the riuers out of the middes of thine owne well 544. b 50. 8. 1. Doth not wisedome cry vnderstanding vtter her voyce 526. b 33. 751. b 32. 22. The lorde hath possessed me in the beginning of his waye and was before his woorkes of olde 751. b 33. 31. I toke my solace in the compasse of his earth and my delight is with the children of men 427. a 14. 527. a 39. 751. b 33. 9. 10. The beginning of wisedome is the feare of the Lorde 529. b 18 532. a 34. 541. b 38. 10 7. The memoriall of the iust shall be blessed 350. a 59. 14. That which he feareth shall come vpon him 305. a 43. 12. 10. A righteous man regardeth the life of his beast but the affection of the wicked is cruell 610. a 37. 14 27. The feare of the Lorde is a welspring of lyfe to auoide the snares of death 529. b 5â 16. 1. The preparations of the harte are in man but the answere of the tongue is of the Lorde 66. a 9. 9. The Lorde directeth the steps of man. 303. b 30. 14. The wrath of a king is as messengers of death 309. a 48. 17. 5. Hee
that mocketh the poore reprocheth him that made him 583. b 57. 27. 28. A man of vnderstanding is sober in his speache likewise a foole when he holdeth his peace is counted wise 251. a 50 ⪠400. b 42 18. 3. VVhen the wicked commeth then commeth contempt and with the vile man reproch 473. a 14. 739. a 8. 10. The name of the Lorde is a strong tower the righteous commeth thither and is exalted 356. b 46. 20. 7 The children of the righteous shall bee blessed after him 417 b 10. 24. The steps of man are ruled by the Lord. 303. b. 30. 21. 13. He that stoppeth his eare at the crying of the poore shall also crie and not be hearde 328. b 30. 431 b 38. 472. a 26 543. b 57. 22. 2. God hath made rich and the poore 431. b 37. 6. Teach a childe in the trade of his way and when he is old he shall not depart from it ⪠380. a 51 24. 16. The iust falleth seauen times and riseth againe but the wicked fall into euill 69. a 11. and 108. b 34. 25. 22. Thou shalt lay coales vppon his head and the Lord shall recompence thee 600. a 36. 27. It is no glory vnto those that seeke their owne glory 37. a 40. 27. 7. He that is very hungry although he eate bitter meat it seemeth vnto him sweet 382. b 49. 28. 1. The wicked flie when none pursueth but the righteous are bolde as a Lyon. 111 ⪠a 59. 14. Blessed is the man that feareth alwaye 15. a 57. 448. b 3. 682. a 10. 30. 32. If thou hast thought wickedly laye thy hande on thy mouth 403. b 7. Ecclesiastes 5. 15. VVHat profite hath hee ⪠that hath trauailed for the winde 673 a 18. 9. 4. It is better to a liuing dog ⪠then to a dead Lyon. 424. a 34. Isaie â 3 THe OXe knoweth his owner and the Asse his maisters ârib but Israell ⪠hath not knowen ⪠my people hath not vnderstand 235. b 26. 784. a 15. 6. From the soule of the foote vnto the heade there is nothing whole therin but wounds and swellinges and âores full of corruption they haue not beene wrapped nor bounde vp nor molyfied with oyle 721. a 32. â2 If you come too appeare in my presence and to treade in my courtes who hath required this of your hands 327. b. 29. 15. VVhen you make many praiers I will not heare for your hands are full of bloud 327. b 18. 18. Come now sayth the Lorde let vs reason together when your sinnes shall be red as C ãâ¦ã zin they shall be made white as snow 330. b 59. 453. a 56. 2. 19. They that feele the wrath of God shall goe into the holes of the rockes and into the caues of the earth for feare of the Lorde when he shall arise to destroy the earth 280. a 35. 411. a 17. 644. b 36. 22. Cease you from the man whose breath is in his nosethrels 311. b 59. 3. 10 Say ye it shall be well with the iust for he shall eate the fruites of his woorkes 2â1 a 15. 413. a 35. 666. b 47. 5. 3. You inhabitauntes of Ierusalem and you men of Iuda iudge beetweene mee and my Vineyarde 190. a 39. 4. VVhat could I haue done any more to my vineyard that I haue not done VVhy haue I looked that it should bringe foorth grapes and it bringeth forth wylde grapes 161. b 57. 11. VVoe vnto you because you rise vp earely to follow drunkennes 721. b 38. 13. My people is gone into captiuitie ⪠because they had no knowledge and their nobles haue bene famished and the multitude is dryed vp with thirst 530. a 21. 20. VVoe vnto them that call good euill and euill good 131. a 15. 24. As the flame of fire deuoureth the stubble and as the chaffe is consumed of the flame so theyr roote shall bee as rottennesse and their budde shall rise vp like duste for they haue caste of the Lawe of the lord of hostes and haue blasphemed the word of the holy one of Israell 60. b 25. 26. God will whistle to a people from the end of the earth and beholde they shall come hastly wyth speede 671. b 43. 30. Beholde the darkenesse of afflictions vppon the people 535. b 51. 6. 2. The Seraphines stoode vnder the Lorde and euery one of them had sixe vvinges with twaine they couered their face and with tvvaine they couered their feete 156. a 20. 715. b 55. 5. Mine eyes haue sene the king the Lord of hostes 77. b 60. 9. In hearing ye shall heare and shall not vnderstande and in seeing ye shall see and shall not perceiue 810. b 13. 11. I sayde hovv long Lord and hee sayde vntill the cities bee wasted without inhabitaunt and the houses vvithout men and the lande be vtterly desolate 336. a 3. 7. 18. In that day shall God whistle after afly that is at the vttermost partes of the flouddes of Egipt and after the Bee whiche is in the land of Assur 671. b 44. 8. 9. 10 Gather together on heapes O ye people and ye shall be broken in pieces and harken all yee of farre countries make your selues readie and ye shall be broken in pieces take couÌcell it shal be brought to nought speake the woord and it shall not stande for the Lord is with vs. 99. b 32. 10. Take councell and it shall be brought to nought speake the vvord and it shall not stand 392. a 60. 4â1 260. 9. 13. The people is not tourned towarde him that strooke them and haue not besought the lord of hosts 721. a 27. 10. 12 VVhen the Lord hath accomplished all his vvorke vppon mount Sion and in Ierusalem I will visit the fruite of the proude hearte of the king of Assur 812. a 49. 11. 2 The spirit of wisedome vertue shall reste vppon him 548. b 1. 616. a 58. 4. God shall smite the earth vvith the rodde of his mouth shall slay the vvicked vvith the spirit of his lips 76. a 20. 13. 10. The starres of heauen and the planetes thereof shall not geeue their light the sunne shall bee darkened in his going foorth and the moone shall not cause her light to shine 299. b 1. 15. 7. They shall beare their prouision to the floud of the Arabians 184 a 40. 19. 11. The princes of Soan are fooles the princes of Noph haue erred they haue caused Egipt to erre 246. a 50. 14. The Lorde hath mingled among the Egiptians the spirit of errours and hath caused Egipt to erre in euery vvorke thereof as a drunken man erreth in his vomite 99. b 19. 22. 14. Let vs eate and drink for tomorrow we shall die 721. b 16. 24. 23. The moone shall bee abashed and the Sunne ashamed when the LORDE of hostes shall raigne in mount Syon and in Ierusalem and when hee shall bee glofyed in the presence of his auncient men 81. b 9. 26. 1. God is our vvall and bulwarke 508. b
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. â0 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.
a 24. 17. Avvake and stande vppe O IERVSALEM vvhiche haste drunke at the hande of the Lorde the Cuppe of his vvrath thou hast drunke the dregges of the Cuppe of trembling and wronge them out 691. a 20. 52. 1. Aryse arise putte on thy strength O Sion put on the garmentes of thy beautie for hencefoorth the vncircumcised and the vn cleane shall passe no more by thee 6â0 b 1. 7. Hovv beautiful are the feet of him that declareth and publisheth peace that preacheth the SaluatioÌ 646. b 14. 11. Departe departe yee goe out from BABYLON aud touche no vncleane thing goe out from the middeste of her bee yee cleane that bear the vessels of the Lord. 41. a 3. 54. 7. 8. GOD forsaketh the faythfull for a little whyle but with great compassion vvill hee gather them 361. a 14. 55. 6. Seeke yee the LORDE vvhyle hee may bee founde call vppon him whyle hee is neare 155. b 48. 9. As the heauens are hyer then the earthe so are my vvayes hyer then your vvayes and my thoughtes aboue your thoughtes 456. b 22. 715 a 57. 716. a 53. 57. 20. The wicked are lyke the raging seas that can not rest vvhose waters cast vp mire and dyrt 303. a 5. 58. 2. The Hypocrites crye from day to day and desire to know my vvayes they vvill aske wherefore haue wee fasted and thou seeest it not wherefore haue vve humbled our soules and thou regardest it not beholde in the day of your faste you will seeke your will and constrayne yourdetters 260. a 20. 7. VVhen thou seest the naked couer him and hyde not thy selfe from thine ovvne fleshe 545. a 6. b 10. b 1. 59. 1. The hande of the Lorde is not shortened that it cannot saue 359. b 30. 2. Your sinnes haue hidden the face of God from you that hee will not heare 191. a 25. 4. They conceiue felonie and bring forth iniquitie 317. a 17. 9. Iudgement is farre from vs and Iustice commeth not neare vs vvee wayte for lyght but loo it is darkenesse for bryghtnesse and wee walke in darkenesse 311. a 30. 14. Iudgement is turned backwarde and iustice standeth a farre of 131. b 7. 60. 1. Arise O Ierusalem bee thou illuminated for thy light is come 469. a 59. 61. 11. As the earth bringeth foorth her buddes euen so the Lord will cause righteousnesse to grow and praise before all the Gentiles 645. b â8 64. 4. They haue not hearde fince the beginning of the worlde they haue not hearde with the care neyther hath the eye seene another GOD beside thee that doeth such thinges for those that wayte vppon thee 742. b 17. 808. b 10. 7. O Lorde thou hast hidden thy face from vs 648. a 1. 8. VVee are the woorkemanshyppe of the LORDE 294. b 60. 65. 1. I haue beene sought of them that asked not for mee and haue beene founde of them that sought mee not I sayde too a people that called not on my name here I am here I am 649. a 59. 23. The people of GOD shall labour no more in vayne 757. a 13. 65. 24. GOD heareth those that feare him before they call 357. a 1. 357. b 48. 449. b 37. 562. b 44. 66. 1. Heauen is GODS seate and the earth is his footestoole 435. b 43. 2. VVhome should I beholde but him that trembleth at my words 170. a 2. 5. Heare the woorde of the LORDE all ye that tremble at his woord 170 a 2. 24. They shall see the deade bodies of those men that haue transgressed agaynst mee their woorme shall not dye and their fyre shall not be quenched 590. a 22. Ieremie 1. 10. I Haue set thee ouer the nations and ouer the Kingdomes to plucke vppe and to âoote out too destroye and throw downe too buylde and to plante 675. a 45. 18. I haue made thee as a wall of brasse against the Kinges of Iuda 627. a 41. 2. 13. My People haue committed two euilles they haue forsaken mee the fountayne of liuing waters to dig them pits euen broken pittes that can holde no water 126. a 54. 159. a 34. 27. The wicked haue tourned theyr backes vnto me 410. a 18. 5. 3. O Lord are not thine eies vpon the trueth 4. a. 5. 14. God putteth his woorde as a fyre in the mouthe of those that refuse him and themselues shall bee as wood and the same shall consume them 395. b 29. 22. God hath placed the sande for the bondes of the sea and it can not passe it the waues thereof doe rage and roare but they canne not passe ouer it 493. b 12. 761. b 49. 24. Let vs feare GOD that geueth vs the rayne of the morninge and of the eueninge in due season 745. b 68. 7. 11. My house is made a den of theeues 260. a 40. 9. 23. 24. Let not the wyse man glory in his wysedome nor the stronge manne in his strength but let him that glorieth glory in that he knoweth God who is the Lorde whiche sheweth mercy iudgment and righteousnesse 532 a 47. 10. 13. GOD by his voyce geeueth the noyse of waters in the heauen and causeth the clowdes to ascende from the endes of the earthe hee tourneth the lightenings to rayne and bringeth foorth the windes out of his trea sures 745. b. 68. 23. O LORDE I know that the waye of manne is not in himselfe neyther is it in manne too walke and directe his steppes 66. a 47. 24. O lord correct me alwayes by reason 194. a 59. 283. a 17. 11. 12. The cityes of Iuda and the inhabitaunts of Ierusalem shall crie c 562. b 60. 20. God tryeth the raines and the hart 679. a 24. 12. 1. 2. Lorde If I dispute with thee thou art righteous 457. a 8. 3. Lorde pull them out that dispise âhee lyke sheepe to the slaughter 690. a 14. 15. 20. I will make thee vnto this people a stronge brasen wall and they shall fight against thee 627 a 41. 1â 7. 8. VVhoe so trusteth in the LORDE shall bee as a tree that is planted by the waters which spreadeth out her rootes c. 158. b 19. 315. a 5 350. a 24. 380. a 24. 10. I am the Lord that searcheth the hearte and tryeth the raynes 149. a 6. 18. 17. I will shewe them the backe in the day of their calamitie 648. a 2. 20. 17. O Lorde thou hast abused me and I am abused 608. b 36. 12. The Lorde tryeth the righteouse and seeth the raines and the hearte 679. a 24. 23. 29. The word of the Lord is like a fire 395. b 29. 24. 3. The Lorde sayde what seest thou Ieremie and hee sayde figges the good figges very good and the noughtie very noughtie which cannot bee eaten they are euill 812. b 37. 7. I will geeue a hearte too the people of Iuda for too know mee 225. a 14. 25. 9. I will sende Nabuchodonozor the king of Babell my seruant 37. b 50. 29. I beginne to sende affliction vppon the
vs our debts as we forgiue our debters 598. b 29. 33. Seeke yee first the kingdome of God and his rightuousnesse and all these thinges shall be ministred vnto you 72. b 57. 7. 2. VVith what measure yee meete it shall be measured to you againe 328. b 34. 7. Seeke and yee shall finde knocke and it shall bee opened vnto you 684. b 20. 703. b 47. 11. If yee then which are euill can giue too your children good gyftes howe much more shall your father whiche is in heauen giue good things to them that aske him 177. b 3. 12. VVhat so euer yee woulde that men should doe too you euen so do ye to them 20. a 31. 19. Euerie tree that bringeth not forth good fruite is hewen downe and cast into the fire 161. b 35. 10. 16. I sende you as sheepe in the middest of wolues be ye therefore wise as Serpentes and Innocent as Doues 98. a 35. 29. A Sparrowe falleth not on the grounde without the will of GOD. 438. a 47. 402. b 30. 30. The haires of our heade are all numbred 402. b 30. 11. 11. Hee that is leaste in the kingdome of heauen is greater than Iohn Baptist 552 b 5. 25. God hideth his secretes from the wise and menne of vnderstanding and reueleth them vnto babes 662. a 29. 753. b 22. 28. Come vnto mee all yee that are wearie and loden and I will ease you 139. b 28. 428 b 42. 553. b 8 717. a 35. 12. 31. Thou shalt loue thy neighbour as thy selfe 319. b 5. 13. 14. By hearing ye shall heare and shall not vnderstand and seeing ye shall see and shall not perceyuer 810. b 15. 22 Riches are called by Iesus Christ thornes 6. b 35. 24. The kingdome of heauen is likened too a man that sowed good seede in his fielde 426. a 2. 52. The kingdome of heauen is like too a husbande manne which bringeth foorth out of his treasure thinges both newe and olde 460. b 58. 15. 13. Euerie plante which my heauenly father hathe not planted shall be rooted vp 161. b 40. 16. 3. O hypocrites yee can discerne the face of the skie and can ye not discerne the signes of the times 551 a 29. 19. VVhat so euer thou shalte bynde vpon earth shall bee bounde in heauen and what so euer thou shalt lose on earth shall bee losed in heauen 645. b 36. 647. a 57. 648. a 55. 18. 7. VVo bee too that man by whome the offence commeth 58. a 16. 10. In heauen the Angelles of little ones beholde alwayes the face of my father which is in heauen 16. a 61. 18. VVhat so euer yee âinde on earth shall bee bounde in heauen 648. a 55. 19. There shall bee two in one flesh 363. b 34. 23. A riche manne shall hardly enter into the kingdome of heauen 7. a 38. 21. 33. A householder planted a vineyard and let it out to husbandmen and after sent too gather the fruites 426. a 2. 44. VVho so euer shall fall on this stone he shall bee broken 421. a 22. 22. 33. 39. Thou shalte loue thy neyghboure as thy selfe 319. b 5. 23. 8 There is one onely which is our maister too wit Christe 130. b 60. 12. VVhosoeuer will exalte him selfe shall be brought lowe 421. a 36 481 a 34. 796. b 53. 23. The principall Articles of the lawe are iudgement mercie and fidelitie 124. b 24. 24. 24. There shall arise false Christes and false Prophetes and shall shewe greate signes and wonders so that if it were possible they should deceyue the verie electe 244. a 2. 28. VVhere so euer a deade carkasis thether will the Eagles resort 787. b 56. 25. 32. Christe shall separate the one from the other as the sheepeheard separateth the shepe from the goates 423. b 53. 40. That which yee haue done too the leaste of my brethren yee haue doone it too mee 42â a 10. 26. 24. VVo bee too Iudas by whome the sonne of man is betrayed it had beene good for that man if hee had neuer beene borne 58. a 16. 27. Drinke ye all 693. a 5. 37. Iesus beganne too waxe sorrowfull and greeuously troubled 55. b 32. 27. 5. Iudas after hauing cast the Siluer peeces into the Temple went and hanged him selfe â01 a 60 689. b 10. 46. My God my God why hast thou forsaken mee 57. b 49. 177. a 58. 357 b 10. 51. The vayle of the Temple was rent in twaine 227. b 25. 28. 18. All power is gyuen me in heauen and in earth 279. a 37. 333. b 53. Marc. 1. 12. 13. IMmediately the spirite driueth Iesus intoo the wildernesse and hee was there fortie dayes and was tempted of the Diuell 31. a 13. 577. b 42. 4. 12. The enemies of the truth see in seeing and discerne nor and in hearing they heare ââ care and vnderstand not 810. b 15. 21. Is the candle light to bee put vnder a bushell or vnder the table 373 b â3 630. a 18. 24. VVe shall be measured with the like measure as wee meete to others 328. b 34. 12. A certain man planted a vine yard and compassed it with a hedge and digged a pit for the vvine presse 426. a 2. 41. A poore widowe cast into the treasurie two mites 588. a 3. 13. 20. Excepte the Lorde had shortned those dayes no flesh shuld be saued but for the electes sake hee hath shortned them 638. b 5. 14. 23. The Lord gaue them the cup and they dranke al of it 693. a 5 15. 34. My God my God why hast thou forsaken me 357. b 10. 15. 16. Go ye into all the vvorlde and preach yee the Gospell to euerie creature 220. b 35. Luke 1. 6. ZAcharie and his wife Elizabeth were both iust before God walking in all the coÌmaundementes and ordinaunces of the Lord without reproofe 205. a 35 9. Seeke and ye shall finde 703. b 43. 53. The almightie hath filled the hungrie with good thinges and the riche he hath sent emptie away 79. a 5. 10. 11. Feare not for beholde I bring you tidings of great ioy that is that vnto you is borne this day in the citie of Dauid a sauiour Iesus Christ 650. b 3. 4. 23. Iesus was led by the spirite into the wildernesse and was there tempted of the Deuill fortie dayes 31. a 13. 577. b 43. 4. Man shall not liue by breade onely but by euery worde of God. 347. a 55. 18. The spirite of the Lorde is vpon me bicause hee hath annoynted me that I should preach the Gospel to the poore 645. b 58. 58. Go from me Lord for I am a sinfull man. 281. b 14. 6. 25. VVo be to you that nowe laugh for ye shall vvayle and weepe 165. a 15. 376. b 8. 509. b 58. 567. b 49. 27. Loue your enemies 597. a 20 598. a 14. 28. Pray for them that hurt you 598. a 14. 31. As ye would that men should do vnto you so doe ye to them likevvise 319 b 4. 35. God
is aduantage to me to liue and die 290. b 29. 22. VVhether to liue in the flesh were profitable for me and what to choseâ know not 23. For I am greatly in doubt on both sides desiring to be losed to be with Christ which is the best of all 24. Neuerthelesse to abide in the fleshe is more needfull for you 64 b 45. 118. b 39. 2 2. Fulfill my ioye that ye bee like minded hauing the same loue being of one accorde and of one iudgement 249. a 28. 3. Euery man esteeme another better then himselfe 557. a 42. Christ made himselfe of no reputation taking on him the forme of a seruaunt 58. b 10. 10. At the name of Iesus should euery knee bow both of thinges in heauen and thinges in earth and thinges vnder the earth 731. a 14. 481 b 53. 12. Make an end of your owne saluation with feare and tremblinge 135. b 16. 20. I haue no man like minded which is more care full for you then Timotheus 618. b 38. 3 5. I am circumcized and am of the kindred of Israell of the Tribe of Beniamin an Hebrue of the Hebrues 249. b 38. 20. Our conuersation is in heauen 377. b 14. 21. God shall chaunge our vyle bodies that it may be fashioned like vnto his glorious body according to the working whereby he is able euen to subdue all thinges vnto himselfe 142. a 2. 4 6. VVee must make our requestes with thankes giuing 358. a 22 7. The peace of God passeth all vnderstanding and preserueth our harts and mindes 6â1 a 8. 12. I haue learned to be full and to be hungrie and to abounde and to want 376. a 48. Collossians 1. 5. OVr hope is layd vp in heauen 15. Christ is the Image of the inuisible God the first borne of euery creature 17. a 24. 16. In Christ were al things made which are in heauen and which are in earth thinges visible and inuisible whether they be thrones or dominions or Principallities or powers All thinges I say were created by him and for him 16. b 39 17. a 35. 81. a 38. 20. The good pleasure of the father was too reconcile by him all thinges to himselfe to set at peace through the bloud of his crosse both the thinges in earth and the thinges in heauen 81. b 3â 28. VVe preach Christ admonishing euery man and teaching euery man in al wisedome that we may present euery man perfect in Christ Iesus 87 b 16. 2. 3. All the treasures of wisedome and knowledge are hidde in Christ 710. a 22. 14. In putting away the hande wryting which was contrary to vs. 12. a 56. 9. In Christ dwelleth all the fulnesse of the Godhead bodely 370. a 6 17. VVhich are but a shadow of thinges to come but the bodie is in Christ 3. 1. 5. If ye be risen with christ seeke those thinges which are aboue mortifye your members which are on the earth fornication vncleanes the inordinate affection euill concupiscence and couetousnesse which is Idolatrie 742. b 35. 3. VVee are deade and our life is hid with Christ 60. b 17. 164. a 18. 164. b 22. 278 a 47. 3â0 b 28. 443. a 43. b 45. a 36. 4. VVhen Christ which is our life shall appeare then shall wee appeare with him in glory 164. a 16. 164. b 25. 15. The peace of God must rule in our hartes 259. b 15. 17. VVhat soeuer ye shall doe in word or deede doe all in the name of our Lord Iesus giuing thankes to God by him â b 2. 19. Husbandes loue your wiues and be not bitter vnto them 8. b 21 4. 6. Let your speach be gracious alwayes and poudred with salt that ye may know how to aunswere euery man. 291. a 50. 1. Thessalonians 3. 2. VVE haue sente Timotheus our brother minister of God and our labour fellow in the gospell of Christ to stablishe you and to comfort you touching your fayth 618. b 39. 4. 8. He therefore that dispiseth these thinges dispiseth not man but God who hath euen giuen you his holy spirite 345. a 8. 5. 3. VVhen they shall say peace and safetie then shall come vppon them sodaine destruction 305. a 40. 393. a 61. 394. a 48. 417. a 10. 518. b 10 66. b 36. 682. a 10. 5. VVee are the children of light 474. a 10. 1. â Exhort one an other and edifie one an other euen as yee doe 70. a 17. 293. a 6. 17. Pray continually 358. a 2â 2. Thessalonians â 5. OVr afflictions are a token of the iust iudgement of God. 361. a 50. 6. It is a righteous thing with God to recompence tribulation too them that trouble you 71. b 49. 182. a 5. 341. b 30. 7. And to you which are troubled reste with vs in that day when the Lord shall shew himselfe from heauen 71. b 46. 137. b 40. 341. b 30. 2. 8. The wicked man shall bee reuealed whom the Lord shall consume vvith the spirite of his mouth and shall abolishe with the brightnesse of his comming 276. a 26. 311. b 23. 9. 10. The comming of the vvicked man is by the working of Satan with al power signes lying woÌders and in al deceiuablenes among them that perish because they receiued not the loue of the truth 19. a 24 24. b 5. 241. b 23. 11. Therefore God shall sende them stronge delusion that they should beleeue lyes 24. b 5. 3. 13. Be not wearie in well doing 587. b 25. 1. Timothee 1. 16. FOr this cause vvas I receiued to mercy that Iesus Christ should first shew on me al long suffering 278. a 18. 2. 4. God vvill that all men shal be saued 7. b 40. 3. 8. Hauing the misterie of the fayth in pure conscience 461. a 13. 4. 5. Euery creature is sanctified by the woord of God and prayer 9. b 26. 3. Godlinesse hath promis not onely of euerlasting life but of lyfe present 72. b 58 568. a 36. 51. 21. I charge thee before the Lord and the elect Angels 298. b 22 21. Drinke no longer water but vse a little vvine for thy stomaks sake 617. a 5. 6. 16. God onely hath immortality 8. 1 a 3. 141. a 49. 151. a 35. 733. b 54. 17. 88. 19. Charge them that are rich in this worlde that they be not hye minded and that they trust not in vncertain riches but in the liuing god which hath giueÌ vs aboundaÌtly all things to enioy That they doe good and be rich in good woorkes and readie to distribute and communicate laying vp for themselues in store a good foundation against the time to come that they may obtaine eternall life 6. b 17. 34. b 14. 386. b 61. 593 a 52. 2. Timothee 2. 5. IF any man striue for a maistry he is not crovvned except he striue as he ought to doe 279. b 53. 22. Flee from the lusts of youth 617. a 1. 3. 13. The euell men and deceiuers shall vvaxe vvorse
seruice as it will befall vs if he holde vs not backe And herewithall we be also warned that the seruing of God in outward shew and the setting of a fayre face vpoÌ it is not all that is to bee done but that the chiefest poynt is to serue him in deede by knowing what a one he is and what his will is to the ende to hold our selues thereunto For there hath bene greate pompe in the sacrifices of the Paynims yea and euen of theÌ that haue serued God aright and yet notwithstaÌding the one sort haue bene reiected and God hath abhorred them the other sort haue bene acceptable vnto him The HeatheÌ men made their sacrifizes with great pompe they had incense perfumes suche other like things And the Iewes specially in the Law did asmuch But how As for the Paynims which ment to honor God without knowing him for asmuch as they knew not any whit of God or of his maiestie needes must they do sacrifyze vnto the Idols which they had forged and set vp in their own brayne God theÌ accepteth not any other seruice than that which is done vnto him by one that knoweth him Thus much for the first point And for the secoÌd it behoueth that the seruing of God bee spirituall The Pagans haue surmyzed that God woulde bee appeased if a man offered him an Oxe or a Calfe but that was a greate mockery as who would say that God were transfigured and that when he is angry with men they coulde appease him by the meane aforesayd Therefore it behoueth men to set downe this rule firste of all namely that the seruing of God is spirituall wee must mounte farre hygher than these visible shapes for they must leade vs to a heauenly ende and not holde vs downe here in the worlde without lifting vp of our mindes vnto heauen Yee see then howe the faythfull had alwayes their eye vpon God when they made sacrifice and therby were put in minde of their vices and sinnes to the ende to be displeased with themselues for the same The Paynims knewe no whit of this Now then we perceyue that wee may not rest vpon the outwarde shewe when wee deale with the seruing of God but we must come to the well heade that is to wit we must know which is the God whome we should worship and we must vnderstand how and in what wise it becommeth vs to preace vnto him and that the Ceremonies which we vse do leade vs to this spirituall seruice wherof mention is made here As for example in these dayes the Papists haue many Ceremonies like vnto vs for they can well bow downe their knees when they purpose to pray and they haue such other things And yet for all that we see they know not wherevnto they shape themselues for as much as they go to kneele downe before a puppet of wodde or stone whereby they shew how they know not what God is and so it must needes bee that all the religioÌ which they thinke themselues to haue is vncleane vnholie They haue store of apishe toyes but they turne all vpside downe bycause they regard not what God hath commaunded but rather folow their owne inuentions bearing themselues in hande that they haue done much when they haue patched a greate sorte of ragges togither But they labour in vayne for asmuch as they holde not themselues vnder the rule of Gods worde Behold wherin we differ from them which know not how there is but one God whome we ought to worship and vnto whome we must come by meanes of our Lord Iesus Christe and that it behoueth vs to serue him according to his worde VVhen we know this wee may well say that the sacrifizes which wee offer vnto God are acceptable vnto him and that he taketh them in good woorth But we obserue also that many men abuse euen the sayde manner of worshipping God which is good and holy in asmuch as they do it after a beastly maner How is that True it is that we haue not any Idolles in it true it is that we haue none of all the fine masking knackes that are in the papacy wherwith the seruice of God is infected and marred But yet there are which thinke they haue well quit themselues when they haue done some Ceremony as wheÌ they haue put of their cap or made cursie Beholde how they discharge themselues afore God for so they beare themselues in hand and yet in the meane while regard not the lowlinesse that I haue spoken of namely that when wee preace vnto God it becommeth vs to acknowledge our selues giltie before him by reason of our sinnes they regard not the meane of seeking fauour in our Lorde Iesus Christ they regarde not the yeelding of themselues vnto God in all purenesse so as they may bee holy vnto him-ward They passe not a whit for all this geere They haue good store of outward Ceremonies Yea verely but as I haue sayde all this is nothing Nowe then let vs learne to serue God in spirit and truth faith will be a good guide therevnto when we haue our eyes fastened vpon Gods worde which will leade vs alwayes to our Lorde Iesus Christ who is the heaueÌly patterne the mirrour wherin we must behold the will of God his father to frame our selues thereafter Thus much concerning the Sacrifizing whereof mention is made in this place Nowe when it is sayde that Iob offred Sacrifizes according to the number of his children it is to shew that he spared not his substaÌce which God had indewed him withall If hee had bene a poore man he had bene neuer a whit lesse welcome vnto God though he had brought no sacrifize at all But in asmuch as he had the meane and abilitie wherwith to do it it is sayde that he imployed it thereabout And now let vs apply the same to our selues I haue told you already that wee haue not any more the sacrifizing which was before the comming of our Lorde Iesus Christ But when the cace concerneth praying vnto God according as the principall seruice which hee demaundeth at our handes is that we shoulde call vpon him that we should professe him that our whole welfare should depend vpoÌ him that we should giue him thankes for his benefites and that we should inforce ourselues to be holy both in body soule euen so to the end that all the whole may be consecrated to his honour we must also serue our neighbours turnes with the things that he hath giuen vs assuring our selues that our being in this world is to the end that we shoulde be partakers one with another in such wise as no maÌ ought to be giuen to himselfe but all of vs ought to profite the members wherewith God hath knit and vnited vs togither Seeing it is so let euery man haue an eye to himselfe True it is that to pray vnto God is a thing common to all men Neuerthelesse it behoueth eche
Diuels of hell which are enimies and rebels to him to the vttermost of their power which laboure to subuert his Maiestie and practize to confound all things so as they be forced spite of their teeth to bee subiect vnto God and to yeelde him account of all their doings and can not doe any thing without his permission and leaue Thus ye see in what wise Satan appeared among the Angels But yet by the way the maner of their dealing is diuers For when the Angels guyde vs and do the thing that God hath commaunded they haue the nature to apply themselues vnto him and haue none other inclination but to obey him he on the otherside dwelleth and reigneth in them by his holy spirit Lo here the cause why we say Thy will be done on earth as it is in Heauen Bycause wee see so muche counterfayting and so many horrible rebellions against God here belowe wee desire him to settle his kingdome peaceably heere as it is aloft where his Angels be wholly obedient vnto him But the Diuelles obey him as inforced that is to say not of their own goodwill but bicause God coÌpelleth theÌ They would with all their hart resist his power and oppresse him if they could but they be fayne to followe him in all pointes whether so euer he listeth to leade theÌ And herby we see why the Angels are in this place expresly termed childreÌ of God and the Diuel by his propre title of Aduersarie for so doth the word Satan signifie in Hebrew True it is that meÌ are ofteÌtimes called the Children of God bicause hee hath printed his image in them specially in the faithfull for asmuch as they be reformed to the likenesse of our Lord Iesus Christ who is the liuely image of God his father also for that they haue receyued the spirit of adoptioÌ which is a warraÌt vnto theÌ that God beareth a fatherly loue towards them Rightly therfore may we be called the childreÌ of god So may also Princes and Magistrates For they haue the same honourable title which is giueÌ vnto theÌ bycause God hath aduauÌced them set them in that hie estate to the intent to be knowen in the person of them VVe see theÌ how the name of Gods Children may well be applyed to meÌ But the Angels are so called in the Scripture bycause they drawe vnto God are as it were bearnes of his brightnesse And therefore in asmuche as God calleth them Principalities Vertues and Highnesses it is good reason that wee also shoulde acknowledge them to be as it were the sonnes of God for asmuch as we may not separate the vertue that is in theÌ froÌ the vertue of God bicause they be as streames that gushe out of that fountaine spring and we must alwaies repaire thither Let vs know theÌ that this honour of being taken reputed for the children of God beloÌgeth to the Angels bycause his glorie vttereth and sheweth it selfe in them And therefore so much the more are we beholden to the infinite goodnesse of our God who hath appoynted them to be our seruaÌts by meanes of our Lord Iesus Christ For in asmuche as our Lorde Iesus Christe who is the onely Sonne of God his father yea euen his naturall sonne for the belonging of his honour vnto him is not befalne vnto him through grace but he is his naturall sonne for the same cause his onely sonne also In asmuche then I say as our Lorde Iesus Christ hath not bene spared for our redemption and saluation the Angels also who are the children of God are by his meane appoynted to serue vs as the Apostle sheweth in the Epistle to the Hebrewes and also as it is shewed by Iacobs ladder where it is sayd that the Angels came downe froÌ heauen to the earth and Iesus Christ affirmeth the same thing to be accomplished in his kingdome you shall see the Angels sayeth he come downe from heauen vnto men So then seeing we perceyue that God hath ordeyned his Angels to serue for our welfare so much the more are wee bound to his mercie Moreouer he hath done vs so greate honour that his SoÌne to redeeme vs hath not taken vpoÌ him the nature of the Angels but as the Apostle sayeth hath clothed himselfe with our nature and our substance VVhen we see that the SoÌne of God is come so neere vnto vs as to vouchsaue to be parttaker of mans nature wee may perceyue that his so doing is the verie welsping from whence proceedeth the other grace that the Angels trauell watch in our behalfe also that it is their peculiar charge vocatioÌ to procure our welfare According herevnto the holy Ghost sholeth them out from them that be with Satan and sheweth that they be willingly the seruaÌts of god In what wise Euen as his children VVheÌ a childe obeyeth his father he doeth it not against his will but he doeth it bicause he is inclined the revnto bicause his owne nature teacheth him so to do bicause he hath a certaine louingnesse which induceth him to discharge himselfe of his duetie and euen so do the Angels On the otherside Satan is an aduersarie For albeit that he appeareth before God was fayne to render his account yet was it not for that he yeelded of his owne accorde nor for that hee was willing to be subiect vnto God but rather he rowzed himselfe against him and was inflamed with so excessiue rage that he woulde haue ouerthrowen Gods power if it had bene possible for him So then he hild still his natural corruption that is to wit of being alwaies an enemie yet was he coÌstreined to come do homage to him that hath the soueraine dominion ouer all creatures For Satan also is subiect vnto God and therfore it may not be surmyzed that Satan hath any authoritie other than is giuen him by god And good reason it is that all shoulde be subiect to him sith that al things proceede froÌ him The Diuels were created by God as well as the Angels howbeit not suche as they now be VVe must alwayes hold this for a certaintie that the naughtinesse which is in the Diuels proceedeth of theÌselues that when they became to be Apostataes to separate themselues from the fountaine of rightuousnesse they forsooke God and turned themselues away froÌ him Lo how they were peruerted and became altogither euill Likewise wheras sinne is in maÌs nature it is not of Gods putting in by creation but by reason that SataÌ did spreade his naughtinesse further abrode at such time as maÌ was beguiled by his wylinesse to disappoint the benefit of god Thus ye see how the Diuels became accursed of theÌselues and that their being cruell full of rebellion full of lying full of wickednesse came altogither of their turning away froÌ their Creator as the Scripture teacheth vs Yet for all that they cease not to be alwayes vnder the haÌd of god And therfore
place I woulde not come there And why then are not wee carefull seeing that God himselfe sheweth vs that all the vices in the worlde are as badde as deadly plagues And sith that God hath gyuen Iob the grace to withholde himselfe so from euill Let vs not doubte but hee will assist vs at this day with like power But finally and in conclusion it is sayde that Satan ment as it were to haue spyted God saying That Iob serued him not for naught for so muche as he had blissed him in suche wise euen to that day that hee prospered in all his affayres So then sayeth Satan Iob may be an hypocrite for ought that is knoweÌ but if thou touche him with thine haÌd thou shalt see what will come of it VVe see here howe the Diuell laboureth on all sides to ouerwhelme vs when he seeth that he getteth nothing by one poynt he deuiseth practiseth some other newe tricke For the wyles are infinite which he forgeth in his shop therfore it behoueth vs the more to stande vpon our garde It is certayne as I haue sayde already that prosperitie corrupteth men more than all the afflictions of the worlde doo For riches are willingly accompanied with pryde pompe contempt of God crueltie craftinesse all other such like things and they bring with them all delightes and pleasures in suche sort as a man becommeth altogither beastely But Satan came so farre short of winning any thing at Iobs hande by this meanes that he turned himselfe to the other side and made sure that he might be tryed by affliction And by the way we must consider that God knoweth right well what is requisite for the tryall as well of our fayth as of our obedience and that he needeth not to be counselled by the Diuell But this is sayde expressely vnto vs to doo vs to wit that if God sende pouertie vpon vs or afflict vs he doeth it partely to the ende wee shoulde bethinke our selues and not bee puffed vppe any more for prosperitie thaÌ for aduersitie partly to teache vs to pray vnto him according to the necessities that oppresse vs Herewithall we must also marke that the Diuell is alwayes at our elbow to ouerthrow vs if he can so as if we scape from him on the one side he stirres vp a new temptatioÌ agayne on the other side To be shorte that which is sayde in one word in Zacharie is declared to vs here at large that is to wit that SataÌ is the accuser the aduersarie of all the children of God according also as in the Apocalips it is sayde that he is the accuser of our brethren And it is expressely shewed vnto Zacharie in that vision that Satan did sette himselfe to accuse Iosua the hygh Prieste as the heade of the Churche and as a figure of our Lorde Iesus Christe whome hee came thither to accuse before god And so considering that wee haue so strong a partie and that Satan laboreth by all meanes possible to throw vs downe notwithstanding that wee haue bene long tyme fenced by the hande of God wee perceyue we haue great nede that Iesus Christ should be our aduocate that he should maynteyne vs by his power agaynst Satan that wee be not intrapped by his wiles and pollicies Thus we see wherof wee bee warned in this sentence to the ende we shoulde betake our selues to God beseeching him to strengthen vs agaynste the temptations of Satan in suche wise as wee may neuer be vanquished for asmuche as the Lorde shall stablish vs in the inuincible power of his holy spirite Therefore let vs caste our selues downe before the face of our good God with acknowledgement of our sinnes beseeching him to make vs feele them better so as wee may bee displeased with our selues for them and mourne before his Maiestie and that in desiring pardon according to the measure of our offences we may request him also that he will not suffer vs to be turned any more from his obedience but rather that wee may continue in it to the end and that he will so print in our hartes the sayde soundnesse whiche hee hath inioyned vs as wee may not in any respecte couet any thing saue onely to yeelde to him that whiche is his dewe that is to wit that hee may bee knowledged to bee the author of all goodnesse and welfare and that wee may do him seruice lyuing in true brotherlynesse with our neyghboures withholding vs from all wrong doing and doing good to all men to the ende to withstand all the troubles and temptations of this world vntill we be come to the kingdome of heaueÌ That it may please him to giue his grace not onely to vs but also to all people and nations of the earth bringing backe all poore ignorant soules froÌ the miserable bondage of error and darkenesse to the right way of saluation For doing thereof it may please him to rayse vp true and faythfull Ministers of his word that seeke not their owne profite and vayneglorie but onely the aduancement of his holy name and the welfare of his flocke c. The fifth Sermon vpon the first Chapter 9. Satan sayde to the Lorde doth Iob feare the Lord for nothing 10. Haste not thou bene a bulwarke to him on all sides Haste not thou fenced his house and all that hee hath Doest not thou prosper him in all his affayres Is not his possession farre inlarged 11. But lay thy hande vpon him and touche that whiche hee hath and see if he will not curse thee to thy face 12. The Lord sayde vnto Satan I gyue thee power ouer all that hee possesseth but touche not his person And Satan went out from the presence of the Lorde ALbeit that the Diuell do but his office here that is to wit peruerte all goodnesse and falsely accuse Iob as though hee were an hypocrite Yet neuerthelesse in so doyng hee discouereth the euill which is in men willingly and wherevnto wee bee inclyned by nature For beeing wilye and polityke as he is hee knoweth full well on which side to assayle vs Let vs marke then that here the Diuell bewrayeth a disease wherewith all of vs are atteynted vntill God haue healed vs of it by his grace that is to wit that in time of prosperitie we can blisse God but if he afflict vs we change our minde and thenceforth beginne to grudge agaynste him forgetting all the prayse whiche wee had gyuen him so long as hee dealte with vs after oure desire And so there bee many hypocrites whiche cannot bee knowen nor discouered vntill God sende them aduersitie For so long as they bee at their ease and in rest they shew not the rebelliousnesse that is within them but let it lie hid Lo heere the cause why the Scripture so oftentymes sheweth vs that God tryeth those that are his âiâting them by afflictions and casting them as it were golde into a furnace not onely to purge them but also to
length And let vs pray to thys good God that it may please him to haue alwayes regard of our infirmities whensoeuer hee shall afflict vs and that forasmuch as it is good reason that we should be inured vnto pacience so long as we be in thys worlde although wee bee forced too passe through many thornes and diuers hartgreeues and vexations of mind yet neuerthelesse our good God will so arme vs with his strength as wee may not quayle And that forasmuche as our life is a corruptible and ruinous caban he will holde vs vp in our feeblenesse euen vnto the ende and vntill suche time as hee haue ridde vs quite and cleane of the infirmities of our fleshe and that therewithall wee also hauing our recourse vntoo the fatherly goodnesse whych he vseth towards vs may be succoured by him in all our necessities not doubting at all but hee will bring vs to the saluation which he hath promised vs assuring our selues that if we persist in his obeysance we shall neuer be disappoynted and that if wee sticke vntoo his promises he will neuer fayle to haue his hande stretched out ouer vs to succour vs That it may please him to graunt thys grace not only to vs but also to al people and nations of the earth c. The tenth Sermon which is the third vpon the second Chapter This Sermon conteyneth the rest of the exposition of the tenth verse afore and afterward the verses following 11. And three of Iobs friendes hauing heard of all the aduersities that had happened vnto him that is to vvitte Eliphas the Themanite Baldad the Suhite and Zophar the Maamathite came from the place vvhere they dvvelt for they agreed to come to haue compassioÌ of him and to comfort hym 12. And vvhen they lift vp their eyes a farre off they knevv him not and then they lifted vp theyr voyce and vvept and rent their clothes and cast dust vpon their heads tovvarde heauen 13. And satedovvneby him vpon the ground by the space of seuen dayes and seuen nightes in suche vviseas none of them spake one vvorde for they savve that his greefe vvas greatly encreased YEsterday I declared in effect what Iob meant by thys sentence VVe haue receyued good at the Lordes hande and why receyue wee not euill also It serueth too shewe how men are toto vnthankfull if they acknowledge not themselues so greatly bounde vnto God for the number of benefites whych they haue receyued at his hand as they ought not to refuse any maner of afflictions when he listeth too exercise them there with But there are that vnderstande it otherwise as though that by these wordes VVee receyue good at the Lordes hande Iob hoped that yet in time too come God would be the same towardes him agayne that he had felt him to be heretofore And so it seemeth too them that Iob meant to comfort his wife and himselfe by saying Thys myserie shall not continue for euer although God punish vs he meaneth not to continue it too the vttermost for in the end he will haue pitie vpon those that are so distressed But the naturall meaning is that which I haue set downe already ⪠that is to witte that Iob calling to remembrance the good that hee had receyued at Gods hande helde him selfe so beholden vnto hym as he thought him selfe bounde to abide all aduersities paciently And heerevpon wee may gather a good and profitable doctrine that is to wit that as oft and as long as aduersities oppresse vs wee must acknowledge that God hath shewed hym selfe so good a father to vs in so many sortes as it becommeth vs not to thinke it straunge if hee chastize vs at times nor be prouoked moued to grudge against him for the same And heerewithall it is certayne that Iob coulde not haue bene comforted except hee had applyed Gods former benefites too the tyme to come For if wee consider but onely howe God hath bene good to vs in tyme past and that wee shall haue no more too what purpose were that for we could not be paciente as hath bene sayde alreadye VVe must bee well assured of the goodnesse and loue of God and we must truste continually to hys grace not doubting at all but that hee wil proceede too loue vs still notwithstanding that he deale roughly with vs Iob then calleth to minde the benefites that hee had receyued heeretofore at Gods hande in suche wise as hee maketh this conclusion namely that God had not changed nother his purpose nor his nature nor ceassed to continue good and righteous notwithstanding that he had afflicted hym VVhen we haue this consideration with vs wee see wherewith to assuage our sorowes True it is that the aduersities that go againste our nature are very sharpe and harde for vs to beare lyke as medicines are bitter and troublesome and therefore must be somewhat sweetned that they may be the easlyer receyued God also gyueth vs wherewith too season oure sorrowes too the intente wee shoulde not bee ouer sorrowfull Heere wee see a principall poynt namely that although God seeme to be bent againste vs yet considering how we haue found him so good and that hee hathe made vs to feele his loue after so many sorts wee shoulde not doubt but he will continue the same euen to the end For thys cause it is sayde that in all these thynges Iob offended not with his lippes And wee muste not vnderstande heere that Iob was an hypocrite to glorifye God with hys mouth and yet had a mind or heart to the contrarye VVhere fore then is it sayde that hee sinned not with hys lippes It is to shewe that hee had a wonderfull stay of hym selfe True it is that sometymes although wee conceyue euill imaginations yet wee holde them in so as no euill wordes escape vs As howe A man is tempted too bee offended with God and many imaginations runne in his head in so muche that hee woulde fayne lifte vp him selfe willingly agaynst God yea and euen conceyueth blasphemies But heerevppon he bridleth and rebuketh him selfe thus wretched creature what meanest thou VVee see then that in the middest of our temptatioÌs God gyueth vs the grace to resist them so as wee come not too the extremitie to blaspheme hym openlye Not that we bee not blame worthy in the meane whyle for conceyuing suche thoughtes or that we ought not too condemne our selues for so doing before God but it appeareth well that the holye Ghoste hathe wroughte in vs when wee haue not consented too suche temptations nor had any liking of them And a man may well take thys sentence in thys sense namely that Iob offended not with hys lippes that is to say that hee came not too extremitie but that although hee were sore prouoked too euill yet hee resisted so as the euill ouercame him not but hee maynteyned hys battell stedfastly Notwithstanding when wee haue considered all things throughly there is no doubte but that Iob is set
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 afflictioÌs 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
any vayne and fond imagination to thinke that no aduersitie can touch vs For if wee thinke so God muste wake vs vp in good earnest and shewe what power and authoritie he hathe ouer vs VVhat must we then do we must be vigilant to keepe good watch and specially when God handleth vs gently so as wee susteyne no aduersitie yet notwithstanding wee must haue an eye to that which may betyde vs after the example of Iob. For if the miserie that he misdoubted lighted vpon him wee maye be sure we are not sharper sighted than hee was to foresee a farre off the inconueniences that may hit vpon vs Also when we be falne into them let vs not therefore ceasse to resort to our god For we see how God hath ayded his seruant in the end And although hee seemed to be plunged into the gulfe of hell yet notwithstanding God reached him his hande and therefore let vs also hope for the like towards our selues Now lette vs pray thys good God that it may please him to open our eyes that wee maye the better knowe what is needefull for vs and that when wee see too howe many wantes and miseries wee bee subiecte in this worlde wee may learne to sigh and grone and specially that forasmuch as we be hild here in the bondage of sinne so as we can not serue our God in full libertie wee may long for the kingdome of heauen where wee shall haue full perfection and enioyemente of the graces whereof we haue but a tast in this worlde and also where we shall be ioyned too our heade Iesus Christ to reygne with him in euerlasting glory That it maye please him to graunt this grace not only too vs but also to all c. The fourtenth Sermon which is the first vpon the fourth Chapter This Sermon conteyneth still the exposition of the two last verses of the third Chapter and then the fourth Chapter as followeth 1. ELiphas the The manite ansvvered and sayd 2. If a man assay to talke shall it greeue thee And vvho can holde himselfe from speaking 3. Behold thou hast taught many and thou hast strengthned the vverie handes 4. By thy vvordes thou haste stayed them vp that vvere falling thou hast strengthned the vveake and trembling knees 5. But novv that the euill is come vppon thee thou art out of quiet and novve that it hathe touched thee thou art astonyed 6. Is not this thy feare thy trust thy hope and the vprightnesse of thy vvayes VPon Iobs talke whych we treated of yesterday ther remaineth to vnderstand that when we be in prosperitie we can not hope that God will continue it for the time to come nor let vs be in rest still For Iob seemeth to meene that the faithfull must al-always stand in doubt and that they must thinke that the thing which they hold with the one hand shall be forthwith taken away in the other Herevpon wee note that wee must not imagin more than God promiseth vs For it is a vayne and fonde presumption when men behight them selues that thing which God leaueth them in dout of And therefore God punisheth such maner of ouerwening when we imagin what wee liste and write vpon it that it shall be so God will not haue vs to haue any other leaningstock than his word whiche is the assured truthe that can not lye Therfore whensoeuer men presume vppon themselues there is nothing but vanitie and leasing and it is no wonder though they be disappointed of theyr purpose For our Lord hath good reason to mocke them when they passe measure after that fashioÌ And so must we hold this for a generall rule that our trust must be settled wholly vpon Gods promises And now lette vs consider what God promiseth He sayeth that if he haue thought vpon vs to day he will not forget vs any more tomorow but we shall be helped by his hand al the time of our life Behold what his promise is Then may we well assure our selues that God will always keepe vs and that by meanes thereof we shall not be in daunger of falling intoo decay But yet herewithal we must make our account to be subiect to manie inconueniences For our Lord sayeth not that he will keepe vs shut vp in a mew so as we shall see no aduersitie nor be acquainted with any trouble but be in continuall ioy and felicitie hee promiseth vs no suche matter but onely that he will aide and succour vs in all our necessities VVherfore it behoueth vs to vnderstand that God will exercise vs in manye aduersities and that we be subiect to the coÌmon afflictions of this present life and that in the meane season it ought too suffize vs that we shall be ayded by him and that we shal not bee vtterly forsaken Seing the case staÌdeth so we perceiue very well that we must not sleepe when wee bee in prosperitie as though this state of ours were euerlasting so as nothing could change it And therfore in presuming so far we step beyond our boundes and why so For God telleth vs that we may peraduenture suffer many aduersities but he will help vs coÌtinually Now then in the meane while we shal fight yea be assayled on al sides And therfore those that passe their boundes in such wise shal be punished for their ouerhardinesse as I haue said already At a word the faithfull may euer be in doubt and yet neuer ceasse to bee in quiet How so For when we consider the chaunges and turmoylings of this world we must needes be afraid and carefull and euery of vs must prepare himself to receyue blowes wheÌ it shal please God to smite him But yet herewithall we know that in our falling wee can not light otherwise than vpon our feete bicause wee bee hild vp by the hande of God nor bee vtterly oppressed bycause he releeueth vs VVe see then how wee can not bee vexed with ouergreat vnquietnesse and yet wee may bee sore greeued in oure heauinesse not to withdrawe our selues from God and to make no accompt of calling vpon him but to haue our recourse vnto him To be short there is great diuersitie betweene the carelesnesse wherevnto we be inclined by nature according to the disposition of our âleshe and the assurednesse that wee haue by resting oure selues vpon Gods promises For when we haue the sayd fleshly presumptuousnesse it is like a certaine drunkennesse which maketh vs blockishe so as wee haue no regarde of God nor of hys helpe making oure reckening that all shall go well with vs though hee neuer looke to vs nor thinke vpon vs But if we rest vpon Gods word we will call vpon hym and we will looke about vs on all sides and consider that oure life is a thing of nothyng that our state is wretched that death manaceth vs on all sides and that we bee hemmed in with infinite miseries Heerevpon wee pray vnto God and make our moane vnto hym and yet neuerthelesse if
euery whit of it goeth incontinently vnto dust we be consumed either by woormes or by winde that is too say wee bee dispatched as soone as a worme whiche is but a thing of nought and which wee scarce esteeme as a liuing creature yet are we consumed sooner than it Thus we see what is sayd vnto vs in the firste place Afterward Eliphas addeth That men perishe and are cânsumed from morning vnto euening Some expounde this as though it were ment that men perishe in small time that is verie true But herewithall there is yet more that is to wit that wee passe not a minute of our lyfe but it is as it were an approching vnto death If we coÌsider it well when a man riseth in the Morning he is sure he shall not steppe foorth one pace he is sure he shall not take his repaste hee is sure hee shall not turne about his hande but he shall still wex elder and elder and his life euer shortneth Then must we consider euen by eye sight that our life fleeteth slideth away from vs Thus we see what is ment by beeing coÌsumed from Morning to Euening And it is sayde afterward that men perish for euer bycause no man thinkes vpoÌ it VVe must treate of these two poynts that wee may profit our selues by this doctrine The one poyntis that whatsoeuer we do we should alwayes haue death before our eye and be prouoked to thinke vpon it This as I haue sayde is well knowne among men the verie Heathen had skill to say so But what for that Euery man can playe the Doctor in teaching other men that which is conteyned here yet in the meane while there is neuer a good scholler of vs all in this behalfe For there is not any man whiche sheweth by his dooings that euer he knew what it is to be consumed from Morning to Euening that is to wit that all his lustinesse is but seeblenesse and that there is no stedfastnesse in vs to holde our selues in one coÌtinuall state but that we alwaies hast toward death death towards vs so as we must needes come thither at legnth Verily if we had no more but this single doctrine alone It would stand vs in no steade but to make vs storme torment our selues like as wheÌ the Paynims knew that our life was so flightfull they coÌcluded thervpon that it was best neuer to be borne and that the sooner wee dyed the better it was for vs Lo how the Paynims reiected the grace of God bicause they knewe not the honour that he doth vs when he sendeth vs into this worlde euen to shewe himselfe a father towards vs For in asmuch as wee be reasonable creatures haue the image of God printed in oure naturâ wee haue a record that he holdeth vs here as his childreÌ And to despise such a grace and to say it had bene better for vs neuer to haue bene created is it not apparant blasphemie So then it is not ynough for vs to know that so long as we bee in this world wee bee consumed euery minute of an houre But wee must come to the seconde poynt that is to wit that when we haue well behild how brittle our life is we muste also marke how wee bee repayred agayne by Gods grace specially how we be susteyned vphilde by the same according also as these two poynts are matched togither in the hundreth and fourth Psalme For it is sayde there that as soone as God withdraweth his spirite and woorking all goeth to decay Yea but the Prophete addeth also that if God spredde foorth his power all is renewed in this worlde and all things take their liuelinesse of him VVee see then what we haue to marke that is to wit that when wee know our selues to bee lesse than nothing and that we be so subiect vnto death as wee muste runne thither as ye would say spite of our teeth we must vnderstaÌd also that in this so greate weaknesse God holdeth vs by the hand so as we be vphild by his power and strengthned by his grate Behold wherein we haue to reioyce But the chiefe poynt is that we should haue an eye to the benefit good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as the Prophet Esay sayth All fleshe is but as grasse Verily man is greene florisheth for a while but he withereth by by VVheras the word of the Lorde indureth for euer yea not only to coÌtinue in heaueÌ but also to the end that by it we may haue euerlasting life and be redeemed out of the vniuersall corruption of this earthly life that God may dwell in vs make vs parttakers of his euerlastingnesse VVe see theÌ wherto we muste come to profit our selues by this lesson as we shall see yet once againe anon Furthermore forasmuch as we see our selues wanze away so fast that froÌ Morning to Euening we go coÌtinually to our decay therfore must we bee the busier to bestow the time wel that god giueth vs bicause it is so short God hath put vs into this world to keepe vs occupied in his seruice if we haue long time yet caÌ we not be to diligent nor earnest in dooing our dutie too discharge our seluâs wheÌ it shall come to the poynt to do God seruice both with our bodies our soules But forasmuchas we see that he needeth but to turne his hand and behold we be at the last cast ought we not to be much more earnester to runne according also as the Scripture exhorteth vs shewing vs that this life heere is but a race and therefore we may not go loyteringly but euery maÌ must chere vp himselfe pricke and spurre forward himselfe Thus wee see what wee had as yet to note vpon this sentence where it is sayde that men are coÌsumed away froÌ morning to night But now let vs come to that which Eliphas addeth He sayth That they perish for euer bicause no man thinketh vpon it A man might demaunde heere whether wee shun death when wee thinke not vpon it For in the nine and forty Psalme it is sayd that the wise men and fooles are gathered all into one herde So then it behoueth vs to vnderstand that all mankind is shet vp vnder this necessitie of dying And wherfore then is it sayde here that all perish for euer bicause none thinke of it Firste of all Eliphas ment to teaâhe vs here that men do as it were wex beastly when they looke not to theÌselues For loke what he speaketh here wee must alwayes referre it to the present case Hee maketh it not his generall case to treate of that mans life is traÌsitorie without going any further but he intendeth to shew vs that for somuch as we bee poore silie creatures creeping here vpon the earth wee cannot attayne to the perfection of Angels nor yet come nere it So then whereas he sayeth
desperate that is to witte not euen then when God forbeareth to make them to languishe But it behoueth vs to vnderstande that if God list to prolong our miseries it is ynough for vs that hee giueth vs pacience and that seeing he hath giuen it vs to day hee will continue it to morrowe If God woorke after this maner it is well the aduersities will be easie to be borne so as if he plundge vs ouer head and eares a hundred thousande times wee will alwayes remit our selues vnto him so be it that hee sustaine vs by his grace which he hath giuen vs from heauen making vs to feele this comforte of the holy Scripture in our hartes insomuche that if God touche vs whither he fillip vs with his finger or strike vs with his hande whether hee gyue vs greate blowes with a beetle or whether hee make vs too pyne awaye by peecemeale or dispatche vs out of hande surely nothing shall happen without his wiil and his will tânâeth too oure welfare and so seeing wee bee his children there is no cause for vs to doubte And when Iob sayeth Let him not spare mee I will not conceale the woordes of the holie one Hee maketh a drotestation whiche hee was not able to persourme But hee speaketh after the maner of them which are caryed away by theyr affections Behold sayeth hee though God haue so ouerpressed me at the first blowe yet will I not condemne him specially I will not grudge agaynst him but I will rather blisse his name and confesse him too be righteous neuerthelesse sithe I am tormented so long and can haue no ease I lose my pacientnesse thereby Lo howe men proceede according as it hath beene declared And Iob addeth that hee can no more and that his strength fayleth him and that hee whiche is afflicted ought too haue a good turne at his freândes handes I haue shewed alreadie that Iob ought too haue returned vntoo God and too haue hilde him selfe there But what He buckleth himselfe agaynst those that haue founde faulte with him and it is a temptation whereof wee ought too take good heede according as the cause why the holye Ghoste bringeth this storie too oure remembrance is too the intent wee maye vnderstande that when men come to heaue at vs so as they scoffe at vs and driue vs to dispayre or at leastwise do the best they can too driue vs to it wee muste take good heede of our going that wee bee not intrapped by them VVhy so Beholde a man commeth to mee and sayes thinkest thou that God hath a care of thee Thou callest vpoÌ him but thou beguylest thy selfe in so dooing and surely if God did not as it were abhorre thee thinkest thou that he would haue exercised thee with such extremitie Thou seest thy selfe heere to bee a poore damned creature and perceyuest thou not howe God is agaynst thee If a man come to me to whet me after this sorte see what a deadly plague it is But we must warde it off specially bycause we haue our eares beaten with suche temptations as we may see them and say beholde the diuell is come to set me on fire to the intent I shoulde frette and chafe agaynst god But I must beate backe all his wiles and gather my wittes aboute mee too consider that I haue not too deale with men but with god And therefore wee muste put vp oure complaintes vntoo him and saye Lorde thou seest howe this man seeketh nothing but too driue mee into despayre hee is come hither to make mee fall quite and cleane away vouchsafe therefore too receyue mee to mercye and let mee vnderstande that all that euer I muste indure commeth not of man but of thee alone For although men bee woorkers in it through vnaduisednesse or rather through maliciousnesse and by craft and outrage yet doth not any thing happen without thy will but thy will is good righteous and for my welfare Lo howe wee ought too proceede But Iob hath missed in this poynt and his faulte muste serue for oure learning And certeynly the holy Ghost hath ment verye well in that this holy personage who is as it were a mirrour of pacience is set heere before oure eyes too bee looked vpon too the intent that the same thing may profite vs and that wee may thereby receyue a lesson which wee may apply to our owne behoofe So then let vs vnderstande that as oft and whensoeuer there happeneth any greate inconuenience vnto vs wee muste not make such excuses as these yea I cannot abyde this present misaduenture but if God woulde handle mee after some other maner I shall well come too it Let vs not set oure trust so but let vs consider howe nothing ought to put vs out of pacience to turne vs aside from God and to make vs vtter rebelles agaynst him Then let vs condemne our selues in our owne vices in whole and in part and let vs acknowledge Alas If God should exercise mee after any other sorte then woulde the thing shew it selfe whiche is nowe hidden There are a number of diseases hidde within mee which I know not of my selfe but God knoweth them Therefore it standes me in hand to know my selfe and too pray him that hee suffer not the greate number of vices which are in mee to burst out at libertie to make battell against him but rather that he will purge them and correct them Lo howe wee ought too doo in this cace And in so doing let vs not take this conclusion at aduenture which Iob setteth downe here wheÌ he sayth I will not grudge though God spare mee not I wyll not denie the wordes of the holy one VVhat is ment by this suppressing or concealing of the wordes of the holy one It is ment of not giuing glorie vnto God in all poynts in all respects Then Iobs meening in effect is this when God shall haue scourged mee to the vttermost yet wyll I not denie him too bee woorthie of all prayse and acknowledge Lorde it is good ryght that thou shouldest scourge me I am thy creature and forasmuche as I am in thy hande dispose thou of mee at thy good pleasure Iob protesteth assuredly that he will do so but he protesteth it not knowing himselfe Then as I haue sayde lette vs learne to enter into our selues and not to tie our selues vnto men For assoone as wee shall haue made suche a protestation God wyll laugh vs too scorne It is nothing else but follie and fondenesse for a man too say if suche a thing happen I wyll do this or that Therefore if a man come to that poynte needes muste God laugh his pride too scorne And in good sooth what is oure strength whereof can wee boast So then lette vs knowe that after what maner so euer God handle and intreate vs wee muste alwayes haue the discretion to glorifie him beseeching him so to guyde vs by his holy spirite as hee will giue vs the vertue
bothe his goodnesse and iustice And why so For by this meanes he calleth men to repentance and afterwarde hee maketh them too feele him too be theyr iudge that they may humble themselues Hee chastizeth them to their profit if their vnthankfulnesse hinder not their profiting Lo what wee haue too remember in this streyne Howsoeuer the worlde go let vs keepe our selues from saying too god And what is man that thou magnifiest him so as thou visitest him a mornings Lette vs not be greeued if God set sure watch vpon vs all no let vs not do so For that is for those to do which woulde haue the brydle layd looce in their necke to runne at rouers to the end that God should not chastize them at all But if it were so what should we gayne by it Let vs put the cace that God did shet his eyes and that he did let vs runne at randon all the feeldes ouer so as wee gaue oure selues to riot he passed not of it what should become of vs Beholde the diuell would ceaze vpon vs and wee should be his pray and he woulde carie vs euen into destruction So then let vs know that there is nothing better for our welfare than that God should haue his eies open continually that he should see all that we do and specially that he should gage the bottome of our thoughts and that wee shoulde not remoue one fingers bredth nor step forth one pace but he should note it marke it assuring our selues I say that it should not be for our profit if he did otherwise Thus yee see what we haue to gather vpon this text And by and by Iob addeth Howe long will it bee ere thou let mee alone and withdrawe âây selfe from mee tyll I haue swallowed in my spittle Heere Iob declareth his passions wherewith hee had bene tempted By the way wee haue to beare in minde what hath bene sayde heretofore that is to wit that Iob felt alwayes some comfort that God forsooke him not for a full doo Iob then sheweth heere after what sort hee was affectioned as in respect of the flesh to the intent his freendes might knowe that he made not so great complaint without cause And the better to expresse the anguish wherein hee was hee turneth himselfe to God bicause hee sees hee shall gaine nothing at mens hands But yet for all that he ceasseth not to regarde men yea euen too much For had he bene well gathered into himselfe and had hee made his prayer vnto God it is certayne that hee had behaued himselfe more quietly and hee had shewed a greater token of fayth and pacience VVhat is the cause that Iob martyreth himselfe in such sort as it may seeme at the first blush that hee is a desperate person It is for that hee hath an eye to the reproches that are offered him and he is not able to beare them to passe them ouer and to haue an eye vnto god And this is it that I sayde heretofore namely that if men come to molest and to sting vs we must not looke vpon that wee muste not cast our countenance thitherwarde but forasmuch as wee perceyue that Satan laboureth too bring vs by that meanes to confusion wee muste come streyght vnto God we must mourne before him and we muste assure our selues that hee will cause vs to feele the auaylablenesse of his chastizements the better that we cannot bee thrust out of the way as when men were the marke that wee ame at But yet neuerthelesse Iobs purpose in this streyne was too expresse the vehemencie of his affection the better by turning his talke vntoo God as if hee had sayde VVell ye vnderstand nothing at all I see yee perceyue not the spirituall battell wherevntoo God hath put me and therefore I must talke to him that is my iudge To bee short it is all one as if Iob had sayde This that I speake is no counterfeyte stuffe but it is as if God himselfe were heere And hee sayeth as hee had touched afore that his lyfe was nothing but vanitie in so muche that God ought to take himselfe awaye from him vntill hee bad swallowed in his spittle according as wee may saye too take his breath Heereby Iob meeneth that God pursueth vppon him ouer roughly and it seemeth that hee woulde pleade agaynste God as hee hath done heeretofore But I haue tolde you alreadie that hee dooth but expresse the passions of the fleshe And truely whensoeuer God giueth men the grace too frame themselues vntoo him and too beare their crosse and afflictions paciently it is not in suche wise as they should bee altogither without feeling it is not that they shoulde bee vnmooueable and vnprofitable when men trouble them and torment them But it is too the intent they shoulde fully settle themselues to beare all this with pacience and that they shoulde conclude It is meete that my God should haue the maysterie and that I should frame my selfe too his lure and therefore yeelde my selfe ouer vnto his good pleasure But howsoeuer the worlde go none is is able to do it without incountering Iob then expresseth heere his owne pasâions in suche sorte as hee felt them in the meane while Gods grace is as it were buried for the tyme not that it was vtterly quenched for as I haue sayde God vphilde him But it will come too passe that when the firste passions assaulte the faythfull they shall as a man woulde say be harried away in suche maner as it may seeme that God gouerneth them not any more and that they play the horses that are broken looce Nay but it is as if a man were vpon a horse and very well yee see the horse flingeth and kicketh and doth all that he can to escape and to runne ouer all the feelde but anone the man that is handsome can tell well inough howe too tame him hee will reyne him vp with the brydle and bring him too a good pace Euen so is it with vs that wee shall oftentimes bee caryed awaye headlong by our ouerheady passions but yet for all this God will not let vs alone so but will rather reyne vs vp and drawe vs too him according as we shall see howe hee worketh towardes Iob. But as it hath bene declared heeretofore it is true that wee may well alledge vnto God the frayltie of our lyfe when wee woulde obteyne some mercie and releefe at his hande But Iob speaketh heere excessiuely as a man that is out of his wittes and knoweth not to whome hee ought to direct his woordes Euery faithfull bodye will lightly say Lorde my dayes are nothing but vanitie and smoke therefore haue pitie vpon so miserable a creature This request is good and holy God accepteth it in good woorth bycause we be taught by his holie spirite to speake so But Iob steppeth to him after an other fashion and with another maner of style Howe my dayes sayeth he are but
mens mynds and make them astonished at it ought not God to be magnified therein what difference is there betweene the originall of a man and the making of a cheeze For wee see that of milke after it is set togither and curded folke make cheeze But who can say that a liuing creature a creature that beareth the image of God in it a creature that is so well framed shall proceede of that which is the groundworke in the begetting of men Forsomuch then as there seemeth to bee no likelyhode that a man should bee formed out of mannes âeede so much the more is it too be seene that Gods intent is to be glorified therein Therefore let vs bee as it were rauished to say Lord what a workman art thou that men should be compacted after such manner of dung and filthinesse and yet notwithstanding become so excellent a thing For when wee looke vppon a man wee muste needes be abasshed whither we will or no. And whereof commeth that Of a shamefull thing and suche a one as men are loth to speake of Ye see then that God hath so abaced vs in our begetting as hee will haue his power ryghtuousnesse and wisdome the better knowne thereby Lo what Iob hath vttered heere And for the same cause he addeth Lord thou hast clothed me with flesh and skin Now do these things proceede of mannes seede It is nothyng but infection and filthinesse and yet notwithstanding behold how skin behold how flesh beholde how sinewes come thereof whych are things whereat all the world may be amazed Seeyng then that God hath packed so many miracles togither in one body and sheweth vs there so faire and liuely an image of his maiestie haue not wee cause to say Lord heere are things that farre passe all our witte and reason But after that Iob hath spoken of mans begetting he addeth well then Thou hast giuen mee life and grace and thy visitation hath preserued my Soule Heerein he sheweth how God thought it not ynough too haue fashioned him in his mothers womb and too haue gyuen him so excellent a shape But besides this sayeth he thou hast giuen me life and grace By thys word lyfe he meeneth the liuelinesse and power that is in the Soule For the body of it selfe hath no mouing it is but a dead thing Thou therefore ô Lord hast quickened me that is too saye ⪠the shape of my body is not the cheefe thing that ought to be magnified in thy worke True it is that euen in that a maÌ may see thy woonderfull power and wisdome But the Soule is yet more that passeth And heerewithall the Soule hath not the common life suche as is in the brute beasts whose soule hath power to feele and mouse to eate and drinke and to go and come not only these outwards senses are in man but also there is reason and vnderstanding in him and there is truth in him For we see what a number of things the mind that is in man doeth comprehend Lo why Iob matcheth the word life with the worde Grace meening thereby that the brute beasts are not parttakers of the life that is in men but that there is in men a dignitie farre greater and of much more value And successiuely he declareth that God is the continuer thereof Thy visitation sayeth he or thy looking to it hath preserued my soule For when God hath set vs in good state yet can we not continue vnlesse he haue his hand alwayes reached out ouer vs VVhat is too be done then that wee may continue in the state wherein we be once stablished God must be faine to breath his power intoo vs without ceassing and be continually at hand with vs Thus ye see why Iob vseth thys woord visitation or looking to as if he should say Lord were it not that thou lookest vpon mee with a fatherly eye it is certayne that I shoulde be vndoone euery minute of an houre But thou lookest to mee continually thou knowest my needes and thou prouidest for them Lo how I am preserued and maynteyned And in the end hee addeth Although these things be hidden in thee and thou keepest them in thyne owne minde yet know I well that it is so with thee As if Iob should say Lord I knowe these things are so hygh as I cannot reach them at all but yet notwithstanding needes must I haue some ame of them I knowe it is so with thee that is too say I haue not so perfect a knowledge as were requisite but yet neuerthelesse I knowe it is so I haue some taste of it on my part whiche suffizeth to make me conclude that thou haste layde foorthe so greate treasures of thy wisdome goodnesse and power in mee as it is impossible for mee to value and esteeme them as they deserue But now I see how thou handlest mee For I am vnhappie thou haste shet mee heere in prizon and I shall neuer be able to get out And why so I looke vppon the trouble wherein thou haste set me and bycause I see not the end of it behold I am so abashed that although I were rightuouse yet durst I not looke vp too excuze my selfe before thee I am vtterly barred of all plea ⪠like as when a iudge will not admit any allegations but barreth the partie of his plea then must the partie needs be condemned notwithstanding all his replications Euen so is it with mee sayeth Iob. For I see that although I perceyue not my selfe to be faultie yet notwithstanding thou hast punished me greeuously as now But this is spoken in respect of the excessiue hartgreefe whereof we haue treated and yet neuerthelesse he acknowledgeth therewithal that if he should come to the sayd rightfulnesse of God which is incomprehensible vnto vs there he woulde not thinke it straunge to be handled so True it is that hee could not conceyue that thing in his owne natural vnderstanding and yet neuerthelesse when he shall haue considered all things well hee must needes resist the sayde temptation Yee see then in effect what is touched here And now wee haue to consider and beare in minde what Iob declareth heere concerning the creation of men and concerning Gods grace whereby they be mainteyned in their state Then marke it for a speciall poynt when hee sayeth That God hath created vs as of Clay and that we must âe brought to dust agayne when he shall haue withdrawen his grace which he had spred out vpon vs and this muste teach vs lowelinesse For wee see how men set muche by themselues and euery one of vs could find in his hart to be aduanced aboue the cloudes VVhy so he that knowes him selfe well setteth little by himselfe But men through desyre to purchace estimation do shet their eyes and forget themselues and passe not to consider what they bee nor what their state is It is a wonder that we should loue so well to beguile ourselues and yet we do so neuerthelesse So
ende hee may bee inclined to pitie vs And the holy scripture is full of suche texts where the faithfull say Alas Lorde what is man Behold Dauid sayth Seeing that my life is but a breath that passeth away without returning Lorde wilte not thou haue pitie vpon vs to succoure vs seeing thou perceyuest vs to be so fraile And that God heareth suche requests it appeereth by other texts as by this he remembered that they were but flesh a breath that passeth and returneth not agayne Yee see then ho ãâ¦ã God witnesseth that when hee shewed mercie to the children of Israell and dealt not with them according to theyr deserts it was bycause he sawe they were but flesh and that there was nothing but corruption in them and therefore hee bare with them Seeing then that Gods will is such as to spare vs in consideration of the wretchednesse that is in vs it is certayne that we may and ought to alledge that poynt vnto hym when we intend to obteyne mercie at his hand Therefore let vs marke well that the words which Iob vseth are lawfull for vs and that the same is a good forme of praying vnto God so be it that we go to him with humilitie and say Lord consider what I am for I am as a leafe yea euen as a leafe that is already withered and yet goest thou about to wipe me out and to ouerwhelme me vtterly and who am I I am as stubble that is already dry or as grasse that is already cut downe there is no more life nor substance in me alas my God if thou persecute me moreouer what shall become of me If wee speake after this maner God will accept suche complaints Not when we come to him with suche pride as if he were bound vnto vs but when wee lay oure miseries before him to the end he should succoure vs and remedie them such maner of prayers are heard at his hande And therewithall let vs beware of questioning as Iob doeth VVhy esteemest thou me as thine enimie Iob alledgeth it as an vnseemely thing for god to do as if he had said See Lorde thou art almightie and what am I lesse than nothing And yet commest thou to holde plea againste me whereas I am but a wretched rotten tree and there is nother life nor sap more in me VVilt thou then trie thy strength against me as he sayeth heeretofore so repeteth he his wordes And that is the cause why I sayde that wee must keepe our selues from being so caried away by oure affections For although God be almightie and wee as frayle as may be yet notwithstanding it is not for nought that he entereth into battell against vs If wee thinke that straunge we must shut our eyes that is to say we must not be so ouerwise in our owne vnderstanding as to saye I would fayne knowe the reason why God handleth mee after this sort Let vs keepe our selues from suche presumptuousnesse Yea marie but what is meant by this that God who hath all things in his hande and with his onely looke maketh the mountaynes to melt as waxe agaynste the fire or as snow against the sunne who with his only word caÌ destroy the whole world doth neuerthelesse aduaunce himselfe to fight hand to hand with me I say wyth me that am a wretched creature VVhat meeneth that VVell may we argue on that sort but God will make the conclusion to confound vs Then let vs not be ouerwise as I sayd but let vs take Gods scourging of vs for good how great or how strong so euer he be and how dreadfull so euer his maiestie bee towards vs let vs not ceasse too yeeld him the glory assuring ourselues that hee is righteouse and that hee doth all-things according too reason though hee bend himselfe againste vs and make countenance as though hee would ouerwhelme vs But in very deede there is good cause why God should shew himselfe our enimie yea euen though we be vnable to withstande him that he despise vs For inasmuch as we be so proude as wee will not stoupe vnder him and will always seeme rightuouse he must needes shew vs our lesson yea and he must shew vs it by force for by our good will we will not yeeld our selues giltie and therefore God compelleth vs by scourging vs according to our deserts And is not thys a iust cause why God should shewe himselfe our enimie Againe put the cace that God mind not to scourge vs for our sinnes yet if he shew himselfe to bee our enimie and be against vs it is to the end wee should fight againste the temptation of desirousnesse to know why we be so condemned which is a very great and combersome temptation Gods meening therefore is to see whither wee wyll abide firme and stedfast in his seruice notwithstanding that he seeme to be our enimie And seeing that his drift is such why should we not beare it paciently Ye see then how we ought to be restreyned from pleading notwithstanding that God shewe himselfe our enimie and that there be no power nor abilitie in vs to resist him For hee hath iust reason to do so though we bee not priuie too it and againe he sheweth vs it partly wherefore wee oughte to bee contented with the smallest tast that hee giueth vs Heerewithall we must take warning by these two similitudes what we be namely to the end wee may learne too walke warely and also know how great neede we haue to be hild vp and mainteyned by Gods hand and to be streÌgthened by his goodnesse VVhat is a man when God leaueth him in his naturall state No doubt but hee thynkes himselfe a iolly fellow For we see how men are sotted in ouerweening and beare themselues in hand that by theyr owne wisdome strength and all that they haue besides they be able to moue mountaynes and woorke wonders But what sayeth the scripture of them Beholde a broken leafe behold a withered herb behold drye stubble That is to say we be without freshnesse without substantialnesse and worsse than nothing and whatsoeuer glory we weene we haue it is but a blast Seeing then that God setteth such mirrours afore vs let vs looke vppon oure owne feeblenesse and learne to humble our selues and to rid and strip ourselues naked from all ouerweening For what do men wheÌ they challenge any thing to themselues but deceiue themselues as it were wittingly and willingly Lo howe God commeth foorth and telleth vs he will not haue vs so beguiled with fond and foolish opinions And therfore he telleth vs we be no better than grasse cut downe which withereth out of hand so as we be without lyfe and destitute of all strength and grace Thus much concerning this poynt Now Iob addeth That God holdeth him locked vp as in a payre of stockes and therewithall he sayeth also that God wryteth bitternesse against hym and maketh hym to possesse all the sinnes of his youth thou lockest mee in
bundell and thou hast added to mine iniquitie 18 A Mountayne perisheth infalling dovvne and a Rocke vvasteth 19 The vvaters consume stones thou destroyest the earth vvith floudes of vvaters thou takest avvay hope from the man that is in miserie 20 Thou vtterest thy force to ouercome him thou couerest his face and sendest him avvay 21 He knovveth not vvhither his sonnes be exalted or vvhither they be oppressed and distressed 22 But his flesh mourneth so long as it is vpon him and his soule is in sorrovv WEe sawe yesterday in what wise wee may answere God that is to say in what wyse wee maye come freely vntoo him namely by knowing that hee loueth vs and that hee accepteth vs as the woorke of his hande For so long as wee knowe not whither God misliketh vs or no we must needes be afrayd and shun his presence as much as is possible and so ye see in what cace the wretched creatures are which haue no tast of gods goodnesse to trust in him that they might comfort themselues Therefore let vs marke well that it behoueth vs to be persuaded of Gods loue towardes vs that thereby we may conceyue such trust as we may present our selues vnto him and be well assured that our soueraigne welfare is to answere him that is too say not to hyde our selues from his sight but too bee alwayes willing to be guided by his hand so as we desire nothing but to be vnder his hande and at his direction But by the way we haue to consider these wordes the woorke of thine handes For the thing wherein wee may settle oure trust that we be acceptable to God is that hee hath created vs and that we be his Then must wee not pretende to bee loued at Gods hande for any desertes of our owne but bycause hee sees wee are his workemanship True it is that wee are his woorkemanship alreadie in that wee bee men But there is yet more that is to wit he hath fashioned vs new again after his owne Image through the grace of our Lorde Iesus Christ VVhen the holy Ghost teacheth vs how we should pray vnto God he setteth these wordes afore vs Lorde we are thy workemanship After this maner it is said in Esay likewise in the fourescoure and fiftenth Psalme VVe are thy flocke we are the work of thy handes and in other textes Lorde thou wilt not despise the woorke of thine handes thou wilt not forsake that which thou hast begunne without finishing of it Yee see then whereof we ought to take occasion too trust in god For if we be agreeable vntoo him and come vntoo him we be sure that he is readie to receyue vs And why Euen bicause we be his creatures and he hath formed vs and he will not cast away the thing that commeth of himselfe Marke this for one poynt Howbeeit as I sayde wee must not looke onely too our first creation for the hope that we shall haue thereby will be verie slender bicause Gods Image is as it were blotted oute in vs by Adams sinne Forasmuch as God of his owne infinite mercie hath renued vs and adopted vs too bee his children in our Lorde Iesus Christ and imprinted his Image agayne in vs therein wee bee his woorekmanshippe and maye come with our heades vpright too call vpon him and assure our selues that hee will not shake vs off but that wee shall bee welcome too him Therefore let vs marke well this streyne according too the profitablenesse thereof which is that men are in a wretched cace when they know not whether God doo loue them or no. And why For they muste needes bee afrayde and the same fearefulnesse must needes cause and ingender a rebelliousnesse in them so as they shun God and eschue his hand as much as they can and striue agaynst him Ye see then that men are as wilde beastes and cannot submit themselues vntoo God vntill such time as they know that he loueth them But on the contrarie side when wee knowe that God fauoreth vs then are wee bold to approch vnto him yea euen to answere him that is to say to yeeld ourselues simply to his will and to take in good worth whatsoeuer hee doth or dispozeth of vs yea and although hee scourge vs torment vs and put vs too distresse yet must wee still flee vnto him as to him that hath a care of our saluation and will bring vs therevnto And how shall that be done Not for our desertes but bicause God is woont too poure out his grace vpon vs and bicause we be beholden to him for all the good things that we haue Thus ye see that if wee acknowledge our selues alreadie bounde exceedingly vnto God and yet notwithstanding that he will still increase his grace in vs vntill he haue brought vs to full perfection we may be out of doubt that he wil performe al that he hath begon in vs Lo here in effect what we haue too beare in minde concerning this streyne Therevpon Iob entereth againe intoo his complaintes And no maruell though he do so For although Gods children do comfort themselues in the middes of their sorowes and set before their eies the things that may giue them good hope yet for all that they cannot but be tossed with some troubles and when they haue indured one battell they must bee faine to enter into a second and a third See in what minde Iob was He tooke the sentence that we haue seene to resolue himselfe that he might come freely vnto god And the reason is bicause God accepteth the worke of his owne handes But now beholde he is assayled new againe How Thou numbrest my steppes sayth he and delayest not my sinne The text is Thou keepest not my sinne But this worde keepe signifieth to watch or wayte vpon In effect Iobs meening is ⪠that Gods iudgement presseth him too excessiuely Howbeit he speaketh as a man not wel at ease in his mind For it is certaine that God is alwayes slow to wrath as he himselfe telleth vs and wee our selues see VVhich of vs perceyueth not that God vseth great and long sufferance towards vs when we haue offended him For if hee were hastie to punish vs what should become of vs So then we see that God doth well ynough keepe our sinnes that is to say put them vp and not punishe them so rigorously as we haue deserued VVherefore then is it that Iob complayneth so It is bicause he felt himselfe shet vp in suche anguish as he was able to indure no more He looketh not rightly vnto Gods doing neither is he able to iudge aright in such trouble but hee complayneth according too hys greefe Hereby we see that when we bee so heddie in our affections we cannot iudge of Gods works with a setled minde Therefore it is no maruell though at moste tymes we glorifie not God as were requisite and as we ought to doo And why For our passions doo so carrie vs away that
substantiall profite with it and euen in oure ordinarie and common talke must we obserue the same rule For although wee haue there some more libertie yet notwithstanding God condemneth the vanitie that is in vs when we bee giuen to prattle of vnprofitable matters Neuerthelesse wee see that men can haue no hold of themselues nother can they make any mirth except they raunge out intoo windye words And are men so greatly giuen vntoo that ⪠That is no warrant to say it is therfore lawful for them For God findeth fault with it as we see Therefore let vs hold vs to the doctrine that I alledged out of S. Paule which is that our talke muste not be vnprofitable but seasoned with salt that it may edifie and profite the hearers But aboue all when the cace standeth vpon the handling of Gods woord it must be more neerely looked to without comparison Then in this cace let vs haue a regard to vse such a sobrietie as wee defile not the thing that God hath ordeyned for oure saluation For it is certayne that when we speake of God and of his woorde if we do but dally with it and rayse vnprofitable questions and vayne disputations about it It is high treason to god And wherfore For our Lorde hath shewed vs that his word ought to profit vs But if we fall to handling of iâ after suche a sorte as we apply it not to his right and laufâll ende but play with it as with a tennisbal and passe not for the good instruction of it but haue oure ⪠eares filled with wynde so as the same serueth but to satisfie ⪠mennes vayne curiositie Is it not a defiling of a holye thing Iâ it not a greate wrong and dishonour to Godward when the thing that serueth for our saluation is despized and thruste vnder foote So then lette vs looke more neerely to oure selues and when we deale with holy things let the same be with suche reuerence as good and substantiall instruction may alwayes insue of it that is to say that it maye so settle in vs as our soules may be nourished by it And it behooueth vs to marke well this similitude of the wynde which Eliphas vseth heere For as I haue sayd alreadie if a doctrine bee good there will be suche a substantialnesse in it as wee shall bee fedde with it and wee shall fynde that it is good to reste vppon it Contrarywyse too what purpose are all these curiosities True it is that there will be good store of winde of gay shewes and that of great likeyhodes in them but yet for all that in the ende they disappoynte vs And heere ye see why Sainct Paule sayeth that knowledge of it selfe dooth but puffe men vp when it is not matched with loue but loue edifieth when we heare Gods word to our owne instruction or talke of it to the instruction of others But if wee couet to be counted skilfull and by foolish vaingloriousnesse desire euery of vs to be esteemed sharpwitted and to be thought well seene in the scriptures what is it else but wind and puffednesse as Sainct Paule sayeth And lo what the Diuinitie is which men haue forged and framed to themselues by their owne vaynegloriousnesse like as wee see that in all the Papacie that which men call Diuinitie is nothing else but as a blast of the Easterne wynde which seareth things and hath no substance in it to feede and nourish the poore soules withall But a man mighte make a generall distinction of it in two poynts One parte of the Popish diuinitie consisteth in questions and quarels that bring no frute And first of all they trouble themselues about them all the dayes of their life and cannot finde any resolution of them And why for their mynde is to seeke that which God did neuer discloze yea and which his will is to haue hidden still from vs Nowe wee knowe that when he hath not spoken hee will haue oure mouthes kept shet and that our eares should not itch to listen what it should be but that wee should bee ignorant where he teacheth vs not Thus ye see that our true wisedome is not to desire to know more than that which god sheweth vs in his schoole And ye see also what the Popish diuines are which moue questions of those things whych God would haue vnknowne vnto vs They can well debate but they can neuer conclude for all their reasons are but guesses But put the cace it were possible too haue certayne resolution and too say thus it is yet shall a man be neuer the more edified nor profited by beeyng resolued of that whiche they debate in theyr schooles For there is no disputing whither we bee saued by Gods only mercie they shew not that forasmuch as we be sure of the forgiuenesse of our sinnes wee ought to haue so muche the greater cause too prayse and magnifye hys goodnesse towardes vs ⪠there is no telling what comforte we ought to take in oure aduersities No for there is no talke but of flittering in the ayre The men that do least good are counted of greatest skill those are fellowes alone For they bee contemplatiue that is to say they sore about in the aire and haue no steddinesse in them Thus ye see a shamefull defiling of Gods worde and although there were in the Papacie no doctrine that were wicked and fully false in it selfe ⪠yet neuerthelesse that manner of veine which they haue found out is to bee abhorred for by that meanes they haue peruerted the true aud naturall vse of Gods word as I sayd afore So then let vs beare well in mynde that all such things as serue but too puffe men vp and too âeare vp their soules in steade of feeding them and gyuing them good nourishment and substance ought to be vtterly cast away The seconde part of the Popish diuinitie is too stablish a freedome of will in men and too make them beleeue that they haue some power in them too atteyne vntoo good or if they atteyne not fully too it yet too bee helpers and companions to God when his grace hath preuented them and too lift vp themselues in suche wise by their owne ⪠strength as good deseruings may proceede thereof and that when they haue done what is in them the grace of God shall not fayle them as who shoulde saye they were able too bind it and on the other side that they bee able to purchace fauour at Gods hande by their owne workes and that if there bee anye default in them they may supplye them with satisfactions Now when the Papists doo thus teach men that they be able to do this and that of themselues is it not a puffing of them vp with presumption and ouerweening that they mighte aduaunce themselues against God and sooth themselues in their owne strength as though they were able to worke wonders ⪠Marke here a poynt which is much more hurtfull than the vnprofitable questioning that I
heauens and that thing is reueled and knowne to vs whiche the Angells wonder at See ye not an inestimable honoure howbeit when Sainct Paule sayeth that this is done by Gods giuing of his spirite too vs hee excludeth not hys word For when God intendeth to disclose his secretes he not only sendeth vs inspirations but also speaketh vntoo vs Neuerthelesse it is not without cause that S. Paule imputeth that thing to the spirit For we may well reade and heare but we shall not profit awhit except God open our minde that wee may vnderstande what hee telleth vs by word of mouth Therefore wee must match the spirit and the word togither that is to say we must beleeue that our Lord hath layd foorth the treasures of his infinite wisedome vnto vs in giuing vs his law and in teaching vs hys will by his Prophetes but specially in his Gospell And on our side let vs also consider that his opening of oure eyes is to the intent that the things which are conteyned in the holy Scripture should not be as a strange language to vs but to the intent wee shoulde acquaynt ourselues therewith for by our owne wit we should neuer atteine to it Now then wee see how men must humble themselues knowing well that they be not of Gods counsell therfore ought to honour his secretes And furthermore forasmuch as it hath pleased God to make vs priuie too hys will Let vs conceyue hys meening according as hee sheweth it vnto vs But yet for all that we must not be ouerwise for when God giueth vs his spirite to shewe vs the things that are hidden from vs and passe the reach of maÌs reason it is not to the ende we should know all that is in him for we must hold ourselues contented to knowe but in part as yet as sayeth Sainct Paule Therefore let vs beware we passe not our boundes but only let vs discreetly seeke that which God would haue vs to know And we shall finde that in the holy scripture let vs go no further Furthermore although we vnderstand not the tenth part of the things that are in the holy scripture let vs pray god to discouer dayly more and more the things whiche are hidden from vs as yet and therewithall let vs walke vnder his subiection that we be not rash to runne too farre For it behoueth euen the forwardest and perfectest men to vnderstand that it is not for them as yet to know aâ the secretes of God for that is reserued til the latter day And surely it is not without cause that Dauid though he were so excellent a Prophet crieth out that Gods determinations are a wonderfull thing Heereby he sheweth vs how it is impossible for vs to atteyne to the perfection of such vnderstanding vntill God haue bereft vs of this mortall flesh and so let vs assure ourselues that as long as wee be in this worlde wee are but in the way Thus yee see what wee haue too remember in this streyne Nowe Eliphas addeth weenest thou that Gods comfortings are but a small thing and is there any secrete in thee or is it strange to thee For this woorde Secrete betokeneth straunge Eliphas meeneth heere to reproue Iob of pride and vnthankefulnesse for hee sayth to him Howe nowe It seemeth that thou despisest the consolations of God and thou thinkest it straunge that he should comfort thee If any man were at that point surely it were and ouer great pryde yea and a despyzing of Gods grace whych were not to bee borne withall And why for we ought to esteeme Gods comfortings aboue all things If we be troubled what shifte or what remedie is there for vs except God bring vs backe againe into the right way So then let vs marke well that if we be combered with any perplexitie and bee at oure wits ende in any matter wee can not dispatch our selues of it nother is there any other shifte for vs than that God do pacifie vs and content vs and that is such a meane as we must make great account of aboue all things For wheÌ we bee in the greatest trouble in the whole worlde God can well inlighten our wittes and bring vs to quietnesse Then neede we no more but that God should shew him selfe and we be rid out of all trouble If heauen and earth should as ye would say be confouÌded togither so as ther were nothing but confusion ouer all yet if it please God to appeare vnto vs hee will set all things in order againe after such a sort that the things which were as greatly intangled as could be before shall become cleere so as wee shall see nothing to trouble and vexe vs Lo what cause we haue to commend Gods comfortings But this consisteth more in deede than in worde For they that flee to God for refuge maye well perceiue of howe great force his comfortes bee and what a strength they haue to appeaze vs If wee haue but the leaste comberance of the world behold we be in vexation and distresse according as we knowe that men are giuen to vnquietnesse and as soone as they haue neuer so light an occasion of greefe it seemeth that they them selues kindle the fire to torment them selues withall to the vttermost See I pray you in what state men are so long as God leaueth them a sleepe But when we be in such troubles then we perceiue dayly howe God bringeth vs backe Verely it seemeth to oure selues that we shall neuer scape out of some perplexitie and therefore we are astonished at it and say Alas what shall become of me VVee bee drowned so deepe as wee thinke we shall neuer be able to get out of such confusion and yet notwithstanding God setteth suche an order as wee bee vtterly abasshed and our mynds are in quiet and appeazed VVhereof then commeth such alteration but bycause God worketh so mightily in our heartes too the ende we should magnifie his comfortes exceedingly But what Although wee bee conuinced by experience that none but onely God can comfort vs in our perplexities and anguish and that when it pleaseth him so to doe wee haue well wherewith to content our selues yet notwithstanding we forget it in the turning of a hande ⪠and if any greefe befall vs there is none of vs all but hee feedeth the humour by chafing vpon the brydle There is no talke of repayring vnto God to say howe nowe Beholde thy God hath shewed thee heretofore how it is he to whom thou must repaire and yet notwithstanding thou thinkest not of him So much the more then must we marke well this sentence that is to wit that when men make not account of Gods comforte to bee deliuered thereby from anguishe perplexitie and trouble of mynde they bee too too vnthankfull and besides their vnthankfulnesse they haue also a shamefull pryde in that they perceyue not their owne necessitie that they might seeke remedie for it And their pryde is expressed yet better
are abhominable bycause their handes are stayned with bloude that is to say with wicked doings And heere yee see also why God complayneth by his Prophet Esay that the Iewes came to weare the pauement of his Temple And so hee mocketh them meening that hee liketh not their comming to his Temple and of their making of resemblance as though they ment to worshippe him For sayth he your handes are full of bloud that is to say ye haue not ceassed to anoy and hurt your neighbors Nowe thinke you that I will giue you accesse to me or that I will haue any acquaintance with you Thus yee see in effecte what we haue to consider in this sentence And nowe Iob addeth O earth byde not my bloude neither let my teares take place Some haue misinterpreted this sentence that the earth bideth not the bloud For they vnderstood it that Iob should wish to haue his miseries knowne and that for as much as hee was afflicted after so excessiue a fashion hee desired that his bloude might not be hidden but that the earth might crie for vengeance of it But to what purpose were that He was not plagued by men And ment he that the earth should aske vengeance against God Againe on the otherside the texte declareth it selfe anon after And needes must a man shet his owne eyes if he will be ouerseene in so easie a matter For Iob heere toucheth two points The one is in these words O earth hide not my blud the other is in these neither let my cries take place VVhat meeneth hee by wishing that his cryes should not take place It is as muche to say as when hee hathe ouerlaboured himselfe in crying and turmoyling it shall bee but laboure lost bycause God refuseth it And that if hee come to men he shall gayne nothing by it Syth the cace standeth so wee maye easily conclude that in saying O earth hide not my bloude he graunteth that if he haue done amisse the matter shall come to account and iudgement and all his whole life shall bee layde afore him and his inditement shall bee framed with extremitie and God will handle him according to his deserts And doubtlesse in the holy Scripture the worde Bloude is oftentimes taken for all horrible crimes As for example Lorde deliuer me from bloude that is to saye Lorde deliuer mee from all the deadly sinnes that I haue commited VVherfore wee see that Iob in this place termeth all the traÌsgressions and crimes that hee might haue committed by the name of his Bloud And that is according to his matter For he had sayde that his handes were cleere from rauin And for a confirmation thereof hee addeth that if God finde him guiltie in any thing whatsoeuer it be hee is contented that the same shall come to light and to account and that his sinnes should bee no longer concealed but that God shoulde bring them abroade and that when he is throughly examined if hee bee found faultie hee is contented that God should shewe him no fauoure nor mercie And afterward hee sayth that although hee sighe and shreeke yet notwithstanding let it not boote him but let al his outcries be lost so as it may seeme that Gods eares are stopped Now we see what Iobs meening is And heere we haue to call to mynde a thing that hath beene treated of afore that Iobs raging is bycause hee looketh not at Gods soueraine iustice whiche is so perfecte and exquisite as no creature is able to stande with it no not euen the Angelles as hath beene sayde heeretofore For had Iob looked well vpon that it would haue hilde him in awe so as he should neuer haue made suche protestations Moreouer wee must call to remembrance that Iobs intent is not to iustifie himselfe as though hee were vtterly innocent but he loketh at the respect why God should punish him which was not that he had deserued it as men are commonly punished for their misdeeds Also God had another respect that is to wit he ment to set him forth as a mirrour to all men and to trie his pacience Iob then meeneth not to declare heere that his life was wholly pure and that he had neuer done amisse but his meening is that God punisheth him as rigorously as if he were a wicked caytife and had led a more licencious life than all other men Lo heere in effect what we haue to beare away But as for vs let vs assure our selues that if God plague vs it is for our sinnes And although our conscience witnessed that wee desire to serue and honour him yea euen without hypocrisie yet notwithstanding we shall come farre short of beeing so cleare as we ought to bee and wee should bee found indaungered a hundred thousand wayes Therefore let euery man looke neerely to himself and wheÌ we know our faults best let vs be sure that God knoweth a hundred times more by vs than we our selues do For if we knowe some one fault is not God more sharpe sighted as sayth Sainte Iohn in his Canonicall Epistle So then let vs learne too humble oure selues and to beseech God to hide our faultes For it behoueth vs to come backe to that which is sayde in the two and thirtie Psalme namely Blessed is the man whose sinnes the Lorde couereth and whose iniquities hee calleth not to remembrance If God discouer oure faultes we must all of vs perishe yea euen the perfectest So then the onely refuge of our welfare is to praye vnto God to hide all our transgressions that they maye not come too account before him For if he intende to iudge them there is no shift but hell must be prepared for vs Furthermore let vs desire God to hearken to our cries vnworthy though they bee For if God delay the graunting of our requestes till wee haue serued him in all perfection alas what shall become of vs There shall not be any one but the gate shall bee shet against him so as hee shall haue no entrance vnto god Our cries therfore must be receiued notwithstanding that we haue deserued to be shaken off Neuerthelesse it behoueth vs to doe our indeuer to liue quietly with our neighbors that we may haue Gods fauour and finde him such a one towards vs as we desire VVhy so For it is written iudgement without mercie shall he haue that hath bene mercilesse Ye see how Saint Iames telleth vs that God will deale rigorously with vs if we haue no pittie and compassion vpon our neighbors heere VVhat thing can betide vs so dreadfull as when God handleth vs rigorously And contrariwise where is there any hope for vs to conceyue but in Gods vsing of his infinite goodnesse which he sheweth in not imputing our sinnes to vs Againe Salomon sayth that hee which stoppeth his eare at the crying of the poore shall cry himselfe and not be heard Then if our neighbours be in aduersitie and desire our ayde and yetnotwithstanding we be deafe so
end to all oure afflictions must not we needes be toto vnkynd if we refuze suche a benefite and priuiledge So then there is no way for vs but to humble and present our selues at the iudgement seate of God that wee may be vphild by his grace Now Iob addeth Bycause thou hast couered their hart that they can haue no vnderstandyng thou wilt not exalte them Heere Iob strengtheneth himselfe against those that vexed him vnder the colour of comforting him But we haue to remember what hath bene sayd namely that Iob bewrayeth all his affections and so it is no woonder though he continue not all in one tale but shift eft into one matter and eft into another and so shewe himselfe variable And wherfore is that Bycause he speaketh as in his combate VVe knowe that when a man is fighting of a combate he keepeth not alwayes one countenance but is fayne to trauerse his ground to fet a compasse about to shift handes to retire and to auaunce forewarde after as his enimie preaceth vppon him or as he himselfe espyeth his owne aduauntage Euen so is it with vs when wee fall to resisting of our temptations Sometimes we stoupe to saue our selues and sometymes wee giue backe too auoyd a blowe After as God giueth vs respit so take wee hart agayne and are releeued when it was lykely we shuld haue bene ouerthrowen The thing therefore that we see here in Iob is that now he taketh courage and sayth Lord it is true that it is a corzie to mee to see my freendes become dalyers and to doo nothing else but vexe mee but yet must I not discomfort my selfe for all that And why For I see well they haue none vnderstanding and therefore I must not take hold of them seeing there is no reason in them If a beast came running vppon mee or if a dogge hild mee at a bay I myght well vse fayre woordes to appeaze them but it could not preuayle for they vnderstand them not So then ô Lord I must not take it too hart when I heare the wandering talke of these men here VVhy so Bycause thou hast couered their hart that they can haue no vnderstanding And thys is it that I haue touched already namely that if we will comfort wretched folke in their afflictions wee must desire God too giue vs his spirit and wisdome to do it withall For our talk shall be vaine and vnprofitable sauing so farre foorth as he reacheth vs his hand like as on the contrarie part wee shall speake to edifying if he guyde vs It is sayd that he couereth their hart that they might haue none vnderstanding as if a man should say hee blyndfoldeth their eyes For in the scripture this word Hart is sometimes taken for the mynd In deede it is not taken so continually for it is sometimes taken for a truenesse and for a pure conscience But whereas it is sayde by Moyses God hath not giuen you a hart to vnderstand no not eueÌ vnto this day wee see that the word Hart is taken there for the mynde Euen so is it also in this sentence Iob therefore meeneth that God hath as it were blyndfolded the eyes of these men heere which thought themselues very wise and that thereby they became as good as beasts Now let vs marke what manner of men these freendes of Iob were It is euident by their talke that they were excellent men and no fooles For we see they were men of experience and men of great wit yea and it is sayd that God had sent them And how then shall they do that scarsly haue one iote of wisedome what shall become of them when it pleaseth God to blynd them Agayne if God do so blind the wise let those that thinke themselues skilfull and trust to their owne sharp wit and presume much vpon their owne policie learne to humble themselues knowing that God can so blynde their eyes as they shall not see a whit at high nooneday Thus see yea profitable lesson for such as take pride in their owne wisedome and thinke that nothing ought to passe but by their aduice VVhat shall become of them when God shall haue blynded them Thus the blynde wretches haue their eyes seeled vp that they can discerne nothing and what shall the end of them be God will not exalt them that is to say hee will put them too shame in the ende Now if this bee verified of worldly things what is to be sayd of the secretes of the heauenlye kingdome which do farre surmount al the wit of maÌ Behold God blindeth the eyes of the wise euen in worldly affayres and in the things that concerne this present life insomuch that euen those that are most craftie of greatest wit become like little babes and do fond deedes and are readye to fall downe at euery blowe Men see this And what is the cause It is for that God hath couered their eyesight And how shall wee then doo when wee must be fayne to mount vp hygher to the wonderfull secretes which cannot be knowne vnlesse God haue inlightened vs by his holy spirit Heereby wee bee warned not to take offence when wee see the wyse men of the worlde haue no tast of the Gospell nor of any poynt of the doctrine of Saluation And why It is not a dishe whereof euery man may be hys owne caruer God must bee fayne too worke there by his holy spirite And that is a thing well worthy too bee noted For wee see many wretched weaklings at this day which rest themselues vpon thys that the wise men of the world cannot frame themselues to the Gospell How is it say they that such a man being a man of so great reputation sauoreth not of the Gospell Yea and there needeth no alledging of some one man but of whole Nations For men will say what In suche a Nation where there are so many wyse heads we see the Gospell is not receyned As who should say that the receyuing of the Gospell came of our owne towardnesse that we by our own motherwit were able to comprehend what soeuer God sheweth vs in the holy Scripture No. But cleane contrariwise it is sayd that we be blinded in that behalfe and that all the wisdome of God is foolishnesse to mans reason Seeing then that the cace standeth so let vs not thinke it straunge though suche as presume to know themselues be blynded after that sort And why For God forsaketh them by reason of their pride And further hee is no schoolemaister but for the humble and little ones But these men will be great ones and are they then able too take any profite at all in Gods schoole No. So then seeing wee perceyue that God blyndeth men after that sort let vs for our part learne not too trust in ourselues but to desire him to guyde vs by his holy Ghost and so to gouerne vs as we may see cleerely in the middes of the darknesse of this world
seeme to bee but a shadowe and my life vanisheth away out of hand but yet for all that my God will shewe himselfe mightie in my behalfe so as I shall see him If Iob spake thus in the time when there was not yet any greate learning nor perchaunce the Law was yet written but admit it were nother were there yet any Prophetes at leastwise not any mo than Moyses for the Prophets make mention of Iob as of a man of old time I say if Iob hauing but only a little sparke of light was so strengthened in his afflictions and that not only when he saw some one kind of death but also when God seemed to haue set hym as a spectacle among men a dreadfull and terrible thing he was able to say yet shall I see my God what excuse is there for vs in these dayes when God sheweth vs the resurrection so neerely and expresly and giueth vs so many goodly promises of it And specially considering how we see the mirrour and substance thereof in our Lorde Iesus Christ whome he hath rayzed againe to the intent to put vs out of doubt that we shall one day be parttakers of the same immortall glorie Then if after so muche assurance we cannot be brought to be of the same beliefe that Iob was of must we not needes be charged with vnthankfulnesse For if we could imbrace Gods promises with true fayth would they not be of sufficient power to make vs to mount ouer all the temptations that do so reigne ouer vs So then let vs marke well this text that wee may say with S. Paule That if this cotage of our body were gone for he termeth it a cotage as a thing made of leaues or as a shed that is nothing woorth wee haue a much better and excellenter buylding prepared for vs in heauen If this outward man that is to say if all that pertayneth too this present life and all that is seene were done away yet would God renew vs againe yea and he maketh vs alreadie to beholde our resurrection after a sort in that we see our bodies waste away after that manner according also as in another texte the same S. Paule sendeth vs too the seede that is cast into the earth saying that the same cannot grow to haue a liuely roote and to yeeld good fruite except it first rotte Do wee then see that death hath dominion ouer vs Lette vs marke that God is minded to giue vs a true life that is to say the heauenly life which is purchaced for vs by the precious bloud of his Sonne If that were not the least temptation in the worlde woulde ouercome vs For as I haue sayd already all the miseries that we haue too suffer are as many messages of death Now if wee sawe death and thought it shuld make cleane riddance of vs must we not needes vtterly quayle Then is there none other meane to comfort vs in oure afflictions but onely this doctrine that when all that euer is in vs in consumed yet shall wee not ceasse to see our God yea and to see him in our flesh Afterward it is sayd Mine eyes shall beholde him and none other Iob addeth this as continuing the matter that he maynteyned that is to wit Seing that my God hath assured me that he will make mee strong agayne I will hold me wholly vnto him ⪠I neede not to stray any further nor too bee haled one way or other for it behoueth me to holde my selfe to him alone Myne eyes then shall behold him and none other Behold heere one goodly lesson more That which hee spake erewhyle that is to wit that hee shoulde see God in his flesh hath a relation to experience that God should set him vp agayne vpon his feete But that which he speaketh nowe is spoken in another respect that is to witte in respect of hope For God is seene of vs in two maners VVe see hym when he sheweth himselfe a father and Sauiour in effect by giuing vs open proofe and experience of it Behold my God hath delyuered me from such a sicknesse which was as it were a raysing from death the same is a recorde that he hath layde his hand vpon me to succoure me thus do I see him yea and I see him effectually Howbeit eueÌ while I am sicke and when there is no more likelyhood of recouerie I ceasse not to see God still For I put my trust in him ⪠Agayne I wayte paciently for the ende that hee shall giue me and I doubt not but I am his still althoughe hee take me out of the world Thus ye see yet another maner of beholding God Iob then meeneth that he shal see God in effect by being set againe in his former state And secondly he addeth that hee will not ceasse to beholde hym although he be ouerwhelmed with miseries that hee can no more Mine eyes sayeth he shall be fastned vpon him and I will not looke aside from him Heere we see what is the nature of fayth namely to gather it selfe in such wyse vnto God as it wander not abrode nor bee drawne away as wee commonly bee I pray you what is the cause that wee cannot repose our selues vpon God as it were meete wee should It is bycause wee parte Gods office and all his power intoo so many peeces and gobbettes as wee leaue him little or nothing VVee can well ynough say it is God to whome it belongeth too mainteyne vs but yet for all that wee ceasse not to trudge vp and downe and forewarde and backwarde too seeke meanes to lyue by not as gyuen of God and proceeding from hym but wee attribute the very power of God too the meanes themselues whereby we make them as idolles Thus ye see how we cannot looke vpon God with a pure eye nor settle our trust and contentation in him Therefore let vs marke well the woordes that Iob vseth heere which are that his eyes shall behold God and none other as if hee had sayde I will holde me there I will not be fleeting as men are but I will put my selfe wholly to my God and say It is thou Lord yea it is thou only of whome I holde my lyfe and when I am gone hence thou shalte restore mee agayne as thou haste promised And lette vs make this comparison betweene Iob and our selues that if Iob hauing not had such assurance of Gods goodnesse nor so familiar teaching by the hundreth parte as wee haue doo notwithstanding say that hee shall and will beholde God are wee to bee excused when wee fleete too and fro specially seeing that our Lorde Iesus Christe offereth himselfe vnto vs in whome dwelleth the whole fulnesse of the glorie of the Godhead and in whom the ful power of the holy Ghoste was shewed at suche time as hee was rayzed from the dead And surely wee neede not too streyne our eyesight too looke farre for him for the Gospell is the cleere looking glasse wherein
not too runne seeking heere and there and too make large circuites and yet notwithstanding they come always to one point which is to thinke vpon nothing else but gathering and all that is but a dreame VVhat other vices so euer men be infected with I pray you haue they any certeine mark or any resting place so long as they bee intangled in this world Haue they a cleere mind to vnderstand that God calleth them No. Haue they their thoughts well settled Haue they their affections well ordered No not at all They do but dreame To be short if all things were well serched by peecemeale which men purpose and deuise which they take in hande and which they doe it would bee founde that their whole state is but like a dreame or fancie that a man conceyueth And as I haue sayde such may mannes life be generally sayd to be But specially it may be verefied of those that hold aloofe from God and turne their backs vpon him For in as much as they leaue the light and wilfully seeke after darkenesse ⪠it is meete for them to haue such wages as they deserue that is too wit to haue their wits confounded so as they may not be able to iudge any thing nor to discerne betweene white and blacke but rather be ouerspred with a continuall night to doe nothing else but dreame And in deede wee see also howe they transforme thinges and turne them cleane contrarie Marke me a despizer of God hee will beare himselfe in hand that he is able to worke wonders and yet in the meane while he knoweth not that if God be his enimie he must needs perish and that he may wel fortifie himself but he shal not be able to scape Gods hand that it fall not vpon him as a hideous storme But as I said forsomuch as the wicked do shun the light asmuch as they can they deserue that God shuld cast them as it were into an vnlightsome place as it were into a continual night there to be wrapped round about with darkenesse Haue they once their minds so dazeled they conceiue dreames and fancies and make themselues beleue this and that So then it is not without cause that the holy ghost doth here by the mouth of Sophar liken the wicked vnto a dreame And not onely they disguise themselues after that sorte but we see that other men also haue a false opinion of theÌ âª For if a wicked man be aduanced euery man reuerenceth him yea and they enuie his state and would ãâ¦ã ne be lyke him And such as can not come at it doe oftentimes make an Idole of him Thus yee see in what cace menne are when they see the wycked prosper But wee consider not that within them they haue a woorme that gnaweth them without ende or ceassing bycause Gods Iustice followeth them at the harde heeles and they are alwayes troubled in their consciences Then knowe wee not in what perplexitie and vnquietnesse the wicked are bycause God hath cursed them But wee bee bleared with a certeine vayno shewe and as the prouerbe sayth all that glistereth is eyther golde or siluer in our eyes So then let vs learne to remember that which is shewed vs heere that is too wit that wee must no more dreame nor bee so led by our owne misweening fancie For God will skorne such vanitie and shewe that in the end after we haue bene in darknesse a day will come wherein wee shall bee brought too light and when that daye commeth men shall see howe we haue bene beguiled in our dreames But nowe are we not in the night for God inlighteneth vs at leastwise if the let be not in our selues VVhat is it then that maketh vs to dreame what is the cause that we be so deceyued by our owne fonde imaginations and that euery one of vs forgeth some fancie or other to him self but that we be loth to stay our selues to consider what God doth dally before our eyes and specially what hee warneth vs of his worde Beholde howe God sheweth vs which is the true happinesse and what is our true welfare Blissed is the man sayth hee that feareth the Lorde Blissed is the man that applieth himself to the minding of Gods truth Blissed is the man that putteth his whole truste in god For he shall bee like a tree planted by the ryuers side alwayes full of good sappe so as nother heate nor drought maye cause him too forgoe his freshnesse and lustinesse Thus doth our Lorde shewe vs the true happinesse that we may knowe it if we our selues be not to blame But what we be fugitiue and cannot rest vpon firme ground but will needes haue a happinesse that is slipperie and flyghtfull Therefore we be well worthy to perishe and to tumble into the bottomlesse pit sith we goe so wilfully to seeke after the darkenesse of the night Thus ye see why I sayde that for so muche as God is so gracious as to inlighten vs with his worde it behoueth vs to come away out of our dreames and fancies to the end we be no more tossed so And afterwarde it is sayde that his bones are full of his youth The Hebrewe word that Sophar vseth heere doth sometimes signifie hid and secrete sinnes and surelye the Hebrewe worde that signifieth youth is deriued thence also And so the sense may be that a wicked mans bones are full of the sinnes that he hath committed and specially that hee began to commit them in his youth or else that in his youth his bones were full and he was filled and glutted with pleasures so as he had his hearts desire and all that euer he had a mynde vnto came to his hande This is it that wee haue to note So then if wee take the worde youth in his owne signification the meening will be first that Sophar warranteth the wicked that if they be once giuen vnto euill they neuer returne backe agayne according as it is sayde in Salomons prouerbs that when a yong man hath once taken a wrong way he shall go on still and when he commeth to olde age he shal continue al one VVe see that when men haue once takeÌ their way awry to giue themselues to naughtinesse it is verie hard to plucke them backe againe Lo here a good and profitable lesson And although it be common ynough in talke and that the verie heathen men haue made prouerbes of it yet haue wee neede too bee warned of it considering howe we be so much giuen to continue in euill as it is rufull and thinke it to be nothing at all But we perceiue not howe Satan taketh possession of vs when we continue in our filthynesse VVhen a man beginneth first to do euill he thinketh that if he followe it still a day a moneth or a yeare he shall returne well ynough againe in the end verely as though we had repentance in our sleeue But as I sayde beholde Satan creepeth into vs and taketh
for so men are wont to do with wilde beasts Let vs know then that if god deale rigorously with vs it is for that we haue rebelled against him thervpon let vs examine our liues and enquire whether wee haue not offended him And moreouer wheÌ such feare coÌmeth vpoÌ vs that we be astonied therwith ⪠bicause we haue not walked quietly in the obedieÌce of our god For vnto theÌ that are at peace with him he promiseth that he will keep them although they were beseeged of their enimies and that although they were in the midds of many daÌgers yet shal they be alwaies in safetie and sleepe quietly and rest vnder his shadow Therfore if we be astonied with feare let vs vnderstaÌd that God punisheth vs bicause we haue not simply walked vnder his obedience To be short euen as peace is a singular gift of God so troubles that come vpon vs are curses sent froÌ him I said that peace is a singular gift of God how is that wheÌ we shal haue called vpon God with a true assuraÌce that he will heare vs and that he requireth nothing else but that wee should come vnto him it is an inestimable benefite and such a treasure as can neuer be sufficiently valued neither can we obtain the same but by the meanes of faith when we know that God is our father in our sauiour Iesus Christ Now this is not vnderstanded onely of the eternall saluation of our soules but also for that in this world we haue the priuiledge to run vnto God and to coÌmend our liues into his hands and to seeke him in all our needes and necessities VVhen we shall haue gotten this peace that wee can stay our selues vpon the prouidence of God and cast all our carcks cares vpon him it is a singular benefite that god hath bestowed vpon vs Contrariwise when we are troubled it is said it is an extreme curse And why Is not the state condition of man most miserable when he is in such feare and astonishmeÌt as he seeth nothing but dauÌgers on euery side of him and yet caÌnot come vnto God for to find rest and assurance in him when man is in such feare is he not already as it were in hell Yes surely And therefore let vs assure ourselues that although all things come to passe as we would wish yet if we haue not peace it is nothing Howbeit let vs note also that wee must not seeke our peace in this world as the wicked do ⪠for so loÌg as they are not troubled nor molested they perswade maruellous things to themselues they triumph therevpon do all things to spite God withall VVee must not haue a peace that proceedeth of retchlesnesse and blockishnesse And why For they which so triuÌph in this worlde haue neuer any peace but while they forget God ⪠and that is a cursed peace It were better for vs to be in trouble that we might come vnto our God seeke meanes to be reconciled vnto him than to be so past feeling Let vs note then that our peace may not be only while we liue at ease But it must bee grounded in God haue respect vnto him In the meane season let vs knowe that when wee are in trouble it is God that visiteth vs for our sinnes yea and also by this meanes he calleth vs vnto him to the end we should seeke such peace as he hath promised vs froÌ him In deede Eliphas sheweth that the troubles whereof hee speaketh and the feare wherwith Iob as he thought was seized were only for that he could not trust in the goodnesse fauour of god And this is a very profitable thing and worthy to be noted For it may happen that euen the faithful shal be in great troubles anguishes as they are not altogither without feeling and yet God ceasseth not to giue them light VVhen they see theÌselues in this cace as it were in deepe dungeoÌs yet haue they alwaies some light from God they feele his goodnesse and when they haue receiued some comfort he leadeth them stil forth so as they be staied vpon his promise which is infallible To be briefe what assault soeuer they haue they alwaies lift vp their heads looking for their saluation froÌ him It is as when a man is ready to be drowned and God reache him his hand Behold he is as though he were restored to life againe looketh vp to Heauen But when wee haue no light and darknesse coÌpasseth vs on euery side so that we can perceiue no goodnesse from God nor that he is minded to shew vs any fauour then are we in a wofull cace Therefore if wee will be assured in all these spirituall battels which we must abide in this world which are so many feares troubles as God sendeth to trie our coÌstancie and stedfastnesse Let vs determine with our selues to set our eyes vpon this light that he sheweth vs that is to say vpon the promises that he maketh vs which are conteyned in his word And if we herken diligently vnto them to stay and repose our selues wholly vpon them Let vs not doubt but he will giue vs such quiet and rest as wee may say Lord I will not be afeard of any euill although I should walke in the shadow of death so that I bee vnder the shadow of thy wings and in thy protection Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes desiring him to giue vs suche knowledge of them as it may not onely cause vs to confesse them but also to hate them and too bee displeased with oure selues for them and too seeke meanes too bee absolued of God from them beseeching him also that he will so guide vs by his holy spirite as we being wholly in his subiection and obedience may seeke nothing else but to yeeld ourselues obedieÌt vnto his will. And for as much as he commaundeth vs to liue togither in this world as brethren let vs continue in this brotherly vnitie which he hath consecrated among vs and let euery man imploy himselfe to help his neighbours to the end that wee may vnfeynedly call vpon him as oure father and that hee may acknowledge and auouche vs for his children as he hath giuen vs the testimonie of this adoption in our harts by his holy spirite and by the grace that he hath shewed vs in our sauiour Iesus Christ That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. The .lxxxv. Sermon which is the third vpon the .xxij. Chapter 12 Is not God on high in the heauen and behold the heigth of the starres hovv high they are 13 And yet thou âaist hovv should God knovv can he iudge through the Cloudes 14 Do not the clouds hide him that he caÌ see nothing he vvalketh in the circle of the heauen 15 Hast not thou marked the old
they saw there such glory dignity as they thought they shuld haue done great wrong iniurie to the sun if they should not haue worshipped him as god And it is certain that men in this cace can do no otherwise when they haue no better direction yet say I not that the heathen aâ therfore to be excused for they haue conceiued that the Sun the Moone are creatures yea eueÌ liuelesse creatures which haue no feling but yet they hauing no scripture nor law to bee taught by could not but be touched with this glory highnes which appered in the sun Moone By reason wherof they were moued to worship theÌ to make idols of theÌ this error shal serue to our condeÌnatioÌ after another maner For seing that God speaketh vnto vs declareth himself so fully to giue vs record of his maiestie sheweth vs the way to come vnto him therewithall doth offer vs as it were auteÌtick seales in the sun and Moone to ratifie that thing vnto vs which he had spoken by mouth as ther we see a proofe of it in effect I pray you shal we not be dubble gilty if this consideratioÌ do not moue vs and make vs to worship this great God his incomprehensible maiesty and to humble our selues vnder the same This is the summe of that which we haue to learne out of this place Let vs now come to that which Eliphas casteth in Iobs teeth namely that he did not thinke that God marketh things here beneath For he chargeth him with this vngodlinesse to say that God walketh in the circkle of heauen and that the clouds are a stop vnto him so as he seeth not the state of meÌ to gouerne them The thing that Eliphas doth here lay fasly vnto Iobs charge is to be seene in all the wicked men of the worlde For in asmuch as they perceyue not that God is heere neere vnto them they conclude that they are so farre off from him that they may sport themselues as though he sawe them nomore They be like these blinde wretches who when they haue no visible shape of God thinke themselues vtterly vndone and that God is no more among them If the Papists see not a crucifixe that may mow vppon them or if they see not their marmosets they will say what now VVhere is God become They can no more skill of religioÌ they know not what christianitie meeneth they pray no more vnto God vnlesse they haue their marmosets and may kneele downe before a blocke or a stone And so were the heathen alwayes wont to do For we see that when the Heathen rayled at the law of Moyses they said that the Iewes worshipped the cloudes and an vncertaine and secrete Godhead bycause they looked but vp too heauenward and had no images too forge themselues a God after their owne desire The wretched Papists proceede after the same manner at this day and are altogither like the heathen and it is impossible that meÌ should do otherwise vntill such time as God declare vnto them that it is by another meane that he is neere vntoo them Nowe in the meane while what doo these wicked men which haue no deuotion in them they thinke Oh God is aboue but he is there in his glory and what careth he for things here beneath he will not busie himselfe about them nor meddle with them neither is it a thing perteining vnto him or comely for his maiestie Thus the wicked take occasion too estraunge themselues from God and to giue themselues libertie too all mischiefe saying that God seeth them not And wee must note this thing well For were it not that wee bee stayde by the hande of God and that his worde doth stande vs in stead of a bridle VVee should fall into the like confusion For when our Lord doth declare vnto vs that he dwelleth on high and that hee beholdeth things heere beneath and that there is nothing hid from him VVell wee are thereby admonished too walke as it were before his face And hath he declared so much vnto vs Yea and he worketh also in vs by his holy spirite he openeth our eyes to the end that wee should thinke vpon his maiestie in all oure deedes and thoughts and for a greater confirmation hee addeth that his woord which is preached vnto vs is as a two edged sword so as it examineth all the thoughts and affections and proceedeth euen vntoo the maree of the bones as is sayd of it in the Epistle to the Hebrues To be short when God declareth vnto vs that he hath giuen such a property to his word the same stayth vs and if we had not such a bridle what should become of vs Let vs note well then this sentence where it is said that the wicked vnder the shadow that they do not perceiue God by their naturall witte thinke they are scaped his hand and then they triumph and willingly perswade themselues that God careth not for anything that is done heere beneath and that here is nothing but coÌfusion of all things and that the same commeth not vntoo his knowledge Concerning this which is heere sayd of the Clouds that the Cloudes are as a couert vnto God that is very true howbeit in farre other sense For when the Scripture speaketh vnto vs of the maiestie of God it saith in deede that he is hid in the clouds to what purpose saith it so but to the end that we should not curiously gad astray as we are wont to do For we see that men are so ticklish as nothing can be more and when they speake of God they dispute of him to no purpose or reason and without all modestie saying yea but how is this and how is that And when they reason of God it seemeth they do not only speake of him as of their companion but as of some one that were inferiour vnto them VVee see then such diuelish boldnesse in men that they will enter into the deepest secretes of God and they will turne vp all things and leaue him nothing vnremoued To be short God must be as it were subiect vnto them See whereto we are now come For this cause the holy Scripture saith vnto vs that God hath the darke cloudes as places to hide himselfe in And wherto saith it so It is to mocke at the phantasticalnesse that is in vs For will we purchace vnto God VVill wee comprehend all his secrets Let vs come but only to the cloudes yet are we not come to the starres by a great way Behold one cloude only doth so lette vs as wee cannot see the sunne And although his brightnesse come vnto vs yet know we not in what place he is VVheÌ the Sunne shineth at noone dayes if it bee a close and a raynie weather we cannot marke the place of the Sunne to say it is now in such a place If a cloude let vs that wee cannot see a creature whiche sheweth himselfe dayly
not alledge one thing or other to make it go for good but seeing our Lord hath spoken it we must hold vs simply to his word which he hath giuen vs Nowe remayneth to marke the worde that is set downe in that place namely that wee must lay vp Gods doctrine as a treasure in our hartes For vnlesse it be laide vp after that maner it will neuer take liuely root according as we shall see many that will bee moued when they heare God spoken of and be somwhat well disposed howbeit that disposition is not throughly planted in them and therefore we see that the fayth which appeared in them for a time vanisheth away Then let vs marke well that wee haue neuer profited well in Gods schoole till his worde be so deepely rooted in our harts that is too say till wee haue receyued it with such a mind as it is not a flightfull motion to allowe or like well of the thing that is told vs but a hartie affection settled vppon it in good earnest And that is the cause why it is oftentymes tolde vs that the seruice of God is inward and spirituall For although wee had satisfied the whole worlde and all men thought vs to be vtterly faultlesse yet might God iustly refuse all this goodly outward shewe wherein men sooth vs if the hart go not afore it So then let vs beare this saying in minde that it behoueth vs to lay vp Gods worde And howe Not to burie it for if we beleeue with our hart vnto rightuousnesse wee must also confesse it with our mouth that wee may be safe Then must Gods worde shewe it selfe for if wee do not so men may thinke that it is not in vs But yet for all that the good woorkes which the faythfull do must first proceede out of the sayde hartie affection and not of any flightfull and inconstant motion Furthermore the worde lay vp will be well ynough vnderstood if wee take the similitude of a treasure and applie it also as our Lorde Iesus Christ dooth when he sayeth that if a man bee well stored of thinges hee may fetche foorth whatsoeuer hee hath neede of both for his owne householde and also for other mens vse For if a man bee so niggardly that when he hath his Chestes full of money and his garners and cellers throughly stored he will both starue himselfe and not releeue any other bodie will menne say that such a one knoweth too what purpose it serueth to be riche No but he is a starke beast Therefore let vs vnderstande that our hoording must be to the end we may vse it discretely according as the cace shall require And when wee haue the treasure of the doctrine of saluation layd vp in our harts we must not onely pro-fite our selues by it but also edifie our neighbours Yea and let vs beare in minde how Saint Paule sayth that the mysterie of fayth must bee kept in a good conscience Thus ye see in effect how we haue to note vpon the sayd text that if wee will be learned in Gods worde wee must not only conceyue some opinion of it in our brayne but we must lay it vp diligently in our hartes as an inestimable treasure Now let vs come to that which Iob addeth He sayth that if God be minded to do a thing no man shal turn him from it This is still a continuing of the matter that he had in hande namely that God vsed an absolute power agaynst him so as there was no going to law with him to obteyne his right But I haue tolde you that this is ouermuch For although Iob knewe that God punished him not for his sinnes yet ought hee too haue bin fully resolued that God is rightuous and vnpartiall in all his dooings But he surmiseth a lawlesse power that hath nother rule nor measure with it wherein hee doth God wrong Neuerthelesse the sentence is true if it bee applied as it ought to be namely that God is alwayes at one poynt or in one mind that is to say that he is constant and vnuariable and cannot be turned one way or other according as we see that eueÌ Balaam the lier was inforced to acknowledge that God is not like men who chaunge their minds and are variable and inconstant Hath hee sayd any thing saith Balaam which he performeth not So this doctrine of it selfe is good and the holy Scripture is full of that matter but nowe must we applie it to our instruction It serueth to two purposes the one is that when God hath spoken a thing and promiseth to be mercifull and fauourable to vs and to succour vs in all our needes we must stedfastly beleeue it and rest vpon it without any douting whither he will performe his promise or no. VVhy for his truth is infallible Likewise on the contrary part if hee threaten vs wee must tremble assuring our selues that it is not for vs to dallie with such a master Thus yee see to what end all the things tend that are spoken in the holy Scripture concerning Gods constancie and stedfastnesse in executing his determination VVe knowe that God vttereth his minde vnto vs when he auoucheth himselfe to be pitifull and that he receyueth vs too mercie Seeing then that our Lorde doth so call vs vnto him it is not to beguile vs and too foade vs with some vayne hope And therefore inasmuch as we haue such assurance of his good will let vs boldely stay and rest therevppon And why For hee chaungeth not though all the world should make sute to him yet should it not cause him too alter his mind And by that meanes we may glorie against all that the diuell can deuise or practise yea and although we see the whole worlde bent against Gods promises yet shall we neuerthelesse be alwayes at rest according also as wee see howe the holy Ghost armeth the faythfull with such trust and teacheth them too defie all theyr enimies Goto sayth he lay your heades togither and do the worst you can yet shall the thing that God hath promised hold out to the end Againe he sayth he will be neere at hande too vs and that when the diuell and men haue practized their vttermost agaynst vs hee will beate downe all their defences Then seeing it is so we may despyse all that our enimies can practise or deuise And why For in the ende they cannot withstande God nor let him too perfourine the thing that hee hath spoken Thus ye see in what wise we ought to put this doctrine in vre concerning the stedfastnesse that is in god Also let vs beare in minde what hath bin sayd concerning his threatnings so that if he rebuke our vices and bee so good too vs as to warne vs of them let vs not stand vnamendable in our misdoings but let euerie of vs humble himselfe and looke well aboute him and with all carefulnesse indeuer too preuente the curse which God hath tolde vs of For to that
they shall haue assembled all their forces togither yet shall they not be to strong for vs but God shal alwayes get the vpper hande of them VVherefore let vs not deceiue our selues when wee see ourselues well accompanied a greate number of people gathered about vs And why For we may all be confounded in one moment by the hand and power of god Againe although he alone be ynough eyther too saue vs or too destroy vs yet moreouer he hath his armies redy furnished after an incomprehensible maner which shall set vpon vs whensoeuer he thinketh good Therfore let vs stande in feare and let vs learne as I sayd not to bee proude when wee see the world hold on our side a great power to mainteyne vs For all that geere shall stand vs in no sted considering the great power of God that is declared heere And hereby a man maye see howe sore the vnbeleefe of men is blinded For it is put too our choyce whether wee will haue the Angels of heauen to watch about vs and to gard vs and to be seruants of our welfare or whether we will haue them against vs and to be our deadly enimies Behold God vseth suche goodnesse and grace towardes vs that he appointeth his Angels too do vs seruice as the scripture auoucheth he will haue vs garded by them and therewithal he affirmeth theÌ to be powers as who should say he stretcheth out his hande ouer vs too the ende hee might maynteine vs Of whome then is it long that wee bee not guyded by the Angels and that they garde vs not from al harme It is euen long of ourselues who cannot take the benefite that is offered vs VVe neded no more but to receiue it what do we VVe are so farre off froÌ receiuing the good turne that god offereth vs that in derogation of his maiestie we fall to prouoking of his Angels too arme themselues too oure ruine and confusion Needes then must we be bereft of our right mind and as it were bewitched of the deuill when wee had leuer too haue the Angels to be our enimies than the ministers of our welfare for they be redy to helpe vs and to guide vs so we bee members of our Lord Iesus Christe and yelde obedience vnto him as our head And so as oft as there is any speaking of God let vs learne not too conceyue any dead thing of him but to thinke in such wise of his glory as it is set foorth to vs heere And forasmuch as we be very dul Let vs beare in mind that God hath his armies and an infinite number of Angels redy too execute hys commandements and that ouer and besides that al creatures obey him as good reason is they should VVhereas it is consequently said that the light of God shineth vpon al men it is expounded that God doth so shedde foorth his benefytes vpon all as men may perceiue some sparks of his goodnesse and wisedome throughout all thinges howbeit that specially it is restreyned vnto men for that is the point wherin the light of God appereth according as it is said in the first chapter of saint Iohn that God not only gaue his creatures their Beeing at the firste beginning but also quickened them too mayntayne them in their state euen by the power of his woorde and as touching men togither with their life hee gaue them also a light Ye see then that all creatures haue life in our Lorde Iesus Christ who is the euerlasting word of God but we haue a more noble and exquisite life than haue eyther the beastes or the trees or the frutes of the earthe VVhy so For wee haue vnderstanding and reason So then the light of God shyneth vppon men And seeing we bee so greatly beholden and bound vntoo him are wee not so much the more blame woorthy if wee deface that light Yes surely are we For we must come back to that which Saint Paule saith in the Acts that if we went but groping like blinde folke yet should Gods glory bee perceyued VVhy He dwelleth in vs wee neede not too seeke farre for him it is in him that we haue our life mouing power and being Thus yee see that the exposition of this sentence hathe bene taken to be that God hath so bound vs vnto him by making vs partakers of his light as wee bee toto vnthankfull if we go about to deface his glory and yeld him not his due And wherefore For a man cannot so much as stirre himselfe but he feeleth that God dwelleth in him Of him we hold our life and it is he whome wee may thanke for making vs reasonable creatures rather than beastes For why are wee of more value than Oxen and Asses but bycause it hathe pleased God too preferre vs before them So then the saide brightnesse wherewith God inlightneth vs is an occasion too vs too exalt his glory and to submit ourselues vnder his hande Thus you see one exposition that men make of this text which coÌteyneth a good doctrine But wheÌ al is throughly coÌsidered Bildads meening is not simply too shew that God hath spred out his light vpon vs to the end to gyue vs vnderstanding and reason but to shew that we cannot eschue his presence but must be faine to walke as it wer before him and that he seeth all thinges and hathe as ye would say his eye vpon vs Ye see then that Gods spreading out of his light vpon vs is as much to say as that we cannot hide our selues from his presence And this is according to the matter that he hath talked of al this while For like as he saieth that God hath his Angels as howge hosts redy to do him seruice so now he addeth that doo what wee can wee cannot eschew Gods presence True it is that wee leape about like Grassehoppers and hope too play the horses that are broken looce but yet in the ende wee must bee fayne too yelde vnto god And why For his brightnesse doth so shine vpoÌ vs that wee cannot eschue him as if we had to do with a mortall man Therfore whensoeuer we be tempted to such ouersight as too imagin that we may eschue Gods hande let vs learne too conclude thus Yea and whither shall wee goe For wee know that his power is spred ouer all bycause his sighte is endlesse If wee were gone intoo the bottome of the earth yet should not he ceasse to see vs and to marke our doings Then let vs be no more so foolish as too lifte vp our selues against God assuring ourselues that it is to no purpose for vs to tosse and turmoyle and to make many enterprises and conspiracies for they shall not auayle vs but hee will still beholde vs and marke vs And this is as common a lesson as any in the holy scripture but wee beare it ill away or at leastwise we do ill put it in vre For proofe whereof if wee remembred that God beholdeth
saluation lette vs learne too consider where it is that we ought to repose all our trust whiche is that our God receyuing vs of his owne meere goodnesse do by his holy spirite purge and clenze vs froÌ all our spots and wash vs in the bloud of oure Lorde Iesus Christ the whiche he hath shed too clenze vs withall thereby to make vs so pure and cleane as we may be able to stand before his face Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes praying him that whereas he hath shewed himself vnto vs heretofore it may please him to increace our knowledge further and further and to make vs so to profyte in it day by day that in drawing towards him wee may be touched with suche reuerence as we may desire nothing but to be subiect vnto him and to do him seruice specially that sith it hath pleased him to call vs to his seruice we may determine to imploy ourselues wholly therein not presuming vppon our owne vertues nor vpon any thing that can bee in vs but acknowledging that he of his owne meere grace hath chozen vs to be of his Church and people and that in receiuing that benefyte wee may drawe of the fountayne whiche hee hath giuen vs that is too witte of our Lorde Iesus Christe and acknowledge that it belongeth too him to giue vs the full perfection of the things which we still hope for That it may please him c. The .xcv. Sermon which is the first vpon the .xxvj. Chapter 1 IOb ansvvered and said 2 VVhome hast thou succoured him that hath no povver Hast thou saued the arme that had no strength 3 Hast thou giuen counsell to him that vvas destitute of vvisedome Thou sayst as it is 4 To vvhome tellest thou these vvords and vvhose spirite is gone out of thee 5 The dead things are formed vnder the vvaters and in their neere places 6 The gulfe is naked before him and destruction hath no couering 7 He stretcheth out the northern coast vppon the vvast places and the earthe is founded vppon nothing I Declared in the beginning of this booke that the propertie whiche is required in a good teacher was wanting in those that came too comfort Iob whiche propertie is too deuide Gods word rightly to apply it to the right vse with suche skilfulnesse as hee that is weake may bee strengthened he that is sorowfull may be comforted hee that is colde may bee warmed and he that is gone a stray may bee brought home agayne Nowe verely as it hathe bene sayd Iobs frendes handled a doctrine that in generalitie is good and holy howebeeit they fayled in misapplying the same to the person of Iob. Then let vs marke well that it is not ynough for vs to speake of God in coÌmon vnlesse euery of vs caÌ referre our sayings to a good vse This will be the better vnderstoode by laying forthe the text point by poynt Iob demaundeth here of Bildad what any man hath fared the better by all his words And first he saith whome hast thou succoured hast thou succoured the feeble hast thou helped the arme that had no strength As if he should say good doctrine ought not to be cast forth into the ayre but to bring fit instruction to the partie that it is spoken to As how VVhen wee see a man that is vtterly ouerthrowen and so dismayed as he hathe neede of comfort if we should be rough with him or if we should storme at him I pray you were it not the next way to cast him into despayre Contrariwise when we see a maÌ hardned in his sinnes or a despiser of God yea suche a one as holdeth scorne of all good warnings or if wee shoulde speake him fayre and handle him with gentle woordes were it not better for vs too holde our peace than too set Gods word too be a scorningstocke to suche a man Yes for it were more neede too strike him harde as if a man shoulde smite with a hammer vpon a stith seeing the partie is become so sturdy Iob then sheweth heere that Bildads talking of gods prouidence hath bin to no purpose As if he should say marke in what plight I am and seing that thou tellest thy tale too me it were meete that thou shuldst haue an eye to that which might be for my profit and therefore thou oughtest too deale discreetely and not to cast foorth thy words at all aduentures Now wee vnderstande better what Iob meant too say But by this streine it behoueth vs too marke howe auaylable Gods word is when wee can skill to applie it too our profyte It is sayd here that it ought to strengtheÌ suche as are weake and to releue suche as are feeble and vtterly cast downe And this saide vse is well noted by the Apostle in the Epistle to the Hebrues wher he alledgeth the text of Esay that a man ought too stay the trembling knees and too strengthen the weake armes for the Prophete Esay appointeth that office to such as haue the charge to preache Gods word Go your wayes saith hee and holde vp the poore weakelings and strengthen the quaking knees and the leggs that cannot go And how VVe know that those whom God hath appointed teachers in his Church haue nothing but the worde whiche is put into their mouthe No surely but yet that worde hath suche a power as it is able to redresse the feeblenesse that is in men In so much that if we quaked in such wise as we could not stand vppon our feete yet when our Lord speaketh too vs he gyueth vs such a lustinesse as wee be after a manner made new again whereas we could not stirre one toe afore now we walke abrode and whereas our armes were earst as good as broken now we are able too put them too the doing of any thing Thus ye see howe we ought to serue our turne with Gods word For if we bee not strengthened by it when we be weake nor take it for a remedie of our feeblenesse it is certaine that we knowe not the value of Gods worde but it is vtterly vnprofitable too vs through our owne fault So then he that hath the charge and office to teach ought to haue good respect what his hearers are too whome hee speaketh For if hee see them negligeÌt and cold it behoueth him to quicken them vp and if they be out of harte he must cheere them According as in very deedewe see many so sore shaken as they distrust themselues though a man speake too them of Gods prouidence to the ende they might leane vntoo it yet they ceasse not too starkle in somuche that if they heare but the falling of a leafe they start and are afrayd so that vnlesse a man strengthen them day by day hee shal neuer be able to holde them vp from falling downe or from staggering Therefore hee that is ordeyned to be a teacher in Gods Church ought
wretches and telleth vs that wee must not aduaunce our selues so high as too thynke to attaine to Gods secretes but that we must confesse our selues to be destitute of wit and reason Thus then ye see that the first lesson which we must learne when we come to Gods schoole is to become fooles as Sainct Paule sayeth Truly this seemeth straunge too vs but yet muste we passe that way so that if we intend to be taught at gods hand and that he should play the schoolemayster towards vs we must become fooles that is to saye wee must acknowledge that there is not so much as one drop of reason or vnderstanding in vs but that we be more destitute of it than the brute beastes are and haue lesse skill and discretion in vs than they haue And therfore let vs learne to humble ourselues to the end that God may reach vs his hande Sith the cace standeth so what must wee doo nowe Firste let vs vnderstande that too comprehende Gods secretes hee muste bee faine too giue vs his holy spirite and to inlighten oure darkenesse and forsomuch as wee bee so farre too seeke hee must shewe vs what is for vs to knowe and we must not presume to haue any knowledge other than he giueth vs Marke that for one poynt But wee must also consider further that when we haue receyued this heauenly light and gift of vnderstanding that commeth of the holy Ghoste we must also come to the holy scripture and not take vpon vs too search further of Gods woorkes and iudgements than is conteyned there Then let vs content our selues wyth the knowledge that God sheweth and teacheth vs and let vs haue the mildnesse to say well Lorde whensoeuer thou tellest vs what thou wilt haue vs too knowe let vs receyue it quietly And when thou goest no further let our minds stay also The two things therefore which we haue to marke for our owne behoofe in this doctrine are first not to thrust foorth our selues with fond presumption to know more than is permitted vs but too pray God to gouerne vs in that behalfe and to inlighten vs with his holy spirit and secondly to hold our selues to his word to suffer our selues to be taught by the same coueting too know nothing but that whiche is conteyned there according also as oure Lorde sheweth vs there whatsoeuer is meete and necessary for our welfare And nowe let vs fall downe before the face of oure good God with acknowledgement of our sinnes praying hym too make vs feele them better than wee haue done that in beholding his iudgements we may always be prouoked to walke the more in his feare and that when wee haue profited in sounde vnderstanding it may please hym to make vs go forwarde more and more so as wee maye not hereafter be wrapped in the vtter destruction whyche is prepared for the wicked that are hardened and stubborne against him but that by correcting our vices wee may preuent his iudgement and obteyne grace and mercy and that after he hath afflicted vs in this world he may giue vs the rest that hee hath promised too those whyche are his that is to witte that being deliuered from all the miseries whyche wee haue to indure in this worlde wee may bee gathered vp into his heauenly glory to be made partakers of all hys goodes and to be reformed to hys Image in true perfection That it may please hym too graunt this grace not only to vs but also too all people and Nations of the earth c. The Cij Sermon which is the second vpon the .xxviij. Chapter 10 He cutteth the riuers in the Rockes and his eye seeth euery precious thing 11 He bindeth the Riuers that they ouerflovv not and bringeth to light the things that are hidden 12 But vvhere is vvisedome found and vvhere is the place of vnderstanding 13 Man knovveth not the value of it neither is it found in the land of the liuing 14 The depth sayeth it is not in me and the sea sayth it is not vvith me 15 The fine Gold shall not be giuen for it neyther shall Siluer bee vveyed for the exchaunge of it 16 It shall not bee valued vvith the vvedge of Golde nor vvith the precious Onix nor vvith the Saphyre 17 Gold and Christall shall not match it neyther shall it be exchaunged for plate of fine Gold. 18 There shall no mention bee made of Corall nor of Gabish VVisdome is more vvorth than Pearles 19 The Topas of Aethyop shall not be made equall vvith hir neyther shall she bee pryzed vvith the vvedge of cleane Gold. 20 VVhence then commeth vvisedome Or vvhere is the place of vnderstanding 21 It is hid from the eyes of all that liue yea and it is hid from the foules of the ayre 22 Destruction and death say vve haue heard the renoume of hir vvith our ears 23 God knovveth the vvay of vvisedome he can tell vvhere hir place is 24 He beholdeth the endes of the vvorlde and seeth all that is vnder heauen 25 It is he that hath vveyed the vvindes and measured the vvaters 26 VVhich hath set a lavv vpon the rayne and appoynted the vvay of the roring tempestes 27 Then did he see it and knovve it he dispozed and ordeyned it 28 And hath sayd vnto man the feare of the Lord is vvisdome and to eschue euil is vnderstanding IHaue declared alreadye what Iobs intent is here and what he meeneth by the worde VVisdome His intent is to shew that men are too farre ouerseene when they will comprehende all Gods secrets and be ignorant in nothing And that wee may knowe what the word VVisedome meeneth hee taketh it for the knowledge of all things and specially of those which God concealeth from vs till hee giue vs the full discouerie of the things which he dealeth to vs now by measure according as he knoweth to be for our profite And now as I haue sayd Iob sheweth heere that there are many secrete and darke things in nature and yet men attaine to theÌ yea and wee see some reason of them so farre foorth as oure Lord granteth vs For to that poynt must we always come backe Furthermore let vs marke well that the same is by measure and therewithal let vs vnderstand that oure reason vnderstanding extend no further than to the things heere bylowe and whiche concerne the present life But if we would mount vp to the kingdome of heauen seeke the things that perteyne to the euerlasting life there wee fayle and are vtterly blind And so ye see why it is demanded heere where wisedome shall be found It is not to bee found sayth he among men aliue or dead True it is that many may take vpon them too bee wise and also bragge that they carie wisedome in their selues but yet for all that God holdeth it in couert and euen they which are departed althoughe they bee no more wrapped in this mortall fleshe nor sotted in this worlde doo
serue too true edifying And that is it which S. Paule meeneth by saying that all holy Scripture is profitable But how is it that God hath sayde vnto men that it is wisdome to feare hym he sayde it and also shewed it in deede when hee published hys lawe and expounded it first by the Prophets and lastly by the Gospell Yee see then how God sheweth vs that our wisedome is to feare him But now to make this doctrine the more profitable let vs note firste what the goodnesse of our God is in that he maketh vs partakers of the wisdome which he knoweth to bee good and expediente for vs notwithstanding that wee bee bereft of it and shet out from it by nature It hath bin sayd already that wisedome is not to be found nother amongst the liuing nor amoÌgst the dead and that a man may go into the deepe for it and tarrie there for euer confounded without finding it For there is no wisedome but in god The dead may say wee haue heard speaking of it but that is all we know it not nother haue we any familiaritie with it But now behold our Lord doth vs the honour and grace too offer vs thys wisedome which is a secret and inestimable treasure VVe haue no accesse to it of our selues and God offereth it vs after such a sort as we neede not to make any long circuites for the finding of it And why Let vs but only suffer our selues to be taught of our God and this treasure shall be put into our handes Then is it a singular benefite of God when hee vouchsaueth too communicate that thing vnto vs which we were so vnacquaynted with and from which we were vtterly depriued and banished And heere ye see why he vpbraydeth men with this vnthankfulnesse in the eyght Chapter of the Prouerbs where hee sayeth that wisedome crieth out in the streetes and in the open places come yee to me I am ready too shewe my selfe to you She knocketh at the gates she declareth that hir desire is too dwell among men and yet no man receyueth hir men mocke at hir and make none account of so great a benefite that is offered them Ye see then that the blame which God vpbraydeth vs withall is that wee may well knowe that wisedome is suche a precious thing as nother gold nor siluer may be comparable to it and therfore that we must needes say we bee worse than straught and that the Diuell hath betwitched vs if we make none accounte of the sayd wisdome seeing that she offereth hir selfe vnto vs There needes no greate seeking and ransacking for hir there needes no great paynes taking or farregoing we neede but to receyue hir when she is set afore vs and yet for all that we see that no man makes account of hir VVhy so The weight of a pinne as they say will occupy our heads ther is not any one of vs al but he is so wedded to his owne selfe profite as we set more by the gayne of a pennie or a shilling than wee do by the wisedome of god Agayne it is no one thing that letteth vs but according as euery man is giuen to one vice or other so is hee easly turned aside and drawne away from god A whorehunter will bee so weltred in his filthinesse that his eares shall be stopped yea and he will be vtterly deafe so as it is no speaking to him god may crie out alowde vnto him but he will not heare aught at all The couetous persone doth the like and the drunkard as much To be short we see that the lets are many which turne meÌ aside from suffering themselues to be taught by god But yet for al this the vice that God findeth fault withall in this text of Salomons is ouercommon and ordinarie that is to wit that when he sendeth this treasure of wisedome whiche ought to be common too all men knocking at their gates and bidding them to the feast euery man doth rather shrinke away thaÌ draw neerer Furthermore as God in that place accuseth and condemneth men for their beastly carelesnesse and vnthankfulnesse so sheweth he all the faithfull how greatly they ought to esteeme to bee taught of him according as it is sayde in the fourth of Deuteronomie behold thy wisedome and vnderstanding is too haue thy God come vnto thee and too shew thee his will what is good for thine instruction and to edifie thee in him Lo wherevnto our Lord calleth vs when hee intendeth too bring vs to himselfe by shewing vs that all our true wisedome and vnderstanding is to hearken vnto him namely by conceyuing what he sheweth vs in his worde As if hee should say ye wretched soules deceyue not your selues by setting your minds vppon vaine things as the worldlings and vnbeleeuers do but hold ye to that which I tell you assuring your selues that that only is your true wisedome and vnderstanding and that you are but fooles yea and mad men if ye attempt to step out of those boundes And therewithall he vpbraydeth them new agayne and in vpbrayding them sheweth that wee be vtterly without excuse if we walke not aright seeing we haue his woorde And why Say not any more sayeth he in the thirtith of Deuteronomie who shall climbe vp intoo heauen or who shall go downe into the deepe or who shall passe ouer the Sea Beholde the woorde is in thy heart and in thy mouth Our Lord then declareth that we cannot alledge that it is ouerhard for vs too conceyue the things that are aboue vs For if wee alledge the dulnesse of our vnderstanding or the highnesse of the secretes in heauen No no sayeth God I haue prouided for all that I haue made way aforehande for by giuing you my lawe and by shewing you my wyll I haue so raught you wisedome as the same would very fayne dwell among you according also as it is sayde in the eight of the Prouerbes My delight is to dwell among men Ye shall not neede therefore to make long iourneyes to come vnto me ye neede not to stie aboue the clowdes ye neede not to go downe into the deepes nother neede yee too go ouer the Seas For when my woord is giuen into your mouthes and put into your hartes behold that is all your wisedome that is the thing that you must rest vppon Nowe then first of all seeing the case standeth so if men despize this grace of God when it is offered them by communicating hys worde vnto them they make warre against him asmuch as in them lieth Therefore let vs take good heede too our selues For we see heere a saying that ought to wey greatly with vs when it is sayd that wisedome delighteth to dwell among vs God in that place bringeth in hys owne wisedome which he sendeth vs as it were in hys owne persone So then seeing it delighteth God that wee should receyue his wisedome let vs assure our selues that in refusing it we make warre against
Shoulde Gods goodnesse deface his glorie Ought it too barre vs from humbling ourselues vnto him from yelding him his due honour No but cleane contrary For what is the cause that our Lorde speaketh so grosly in the holy Scripture It is his infinite goodnesse who seeing our wittes so dull staÌmereth with vs Seeing the cace standeth so let vs learne to yeeld reuerence to the holy scripture notwithstanding that our Lord vse an ordinary maner of speach yea euen such a grosse speach as serueth for homely folks that are vnlearned But there is yet more for S. Paule telleth vs that we must so much the better beholde the heauenly power and godly maiestie that is in the holy Scripture seeing there is no paynting nor filed language after the manner of the worldlings that studie Rethorike and colour theyr woordes with a fonde brauery In the holye Scripture then we finde grosse language But behold the Maiestie of God sheweth it selfe therewithall There is no fleshly nor earthly thing to set any glosse vpon it but wee are conuinced that God discouereth his owne arme there yea and we be constrayned to feele it and to speake it And therefore so little ought the simplicitie of the holy Scripture to cause vs to despise it as we see the proude stinking sorte doo whiche make no account of it that it ought rather to make vs perceyue that God needeth not to borow any helpes elsewhere that his power sheweth it selfe there as it were too eyesight too the ende wee should be the more moued to honour him to submitte our selues wholly vnto him Therfore let vs marke well that it is not ynough for vs to haue a good desire to profite in the holy Scripture but also that we must come to it with all reuerence and desire nothing but to embrace al that is conteyned there not hauing oure tongues filed to prattle with God nor bringing any doctrine or disputations against the pure doctrine of the Scripture but coÌcluding generally and saying looke whatsoeuer is sayde to vs here or whatsoeuer we reade here wee knowe it to be the truth of god Lorde seeing thou haste spoken it it is ynough for vs It is not for vs to reply it is meete for vs to staÌd to that which thou hast vttered without any gaynsaying Ye see then that the thing which we haue to note in this worde VVisdome is that where as men are drawen away by theyr owne vayne imaginations wheÌ they buyld newe wisdomes in the ayre we must say that our Lorde hath not without cause intitled his worde by the name of wisdome For his qualifying of it after that sort is to shew vs that we must come thither and submit ourselues vnto it rest wholly there And why For it is the thing wherin lyeth our whole perfectioÌ And as touching that which is sayde of the feare of God like as Golde and Siluer are tryed in the fornace or by the tutchstone so muste we be tryed that it may be knowne whither we haue profited in the holy Scripture that is to say whither wee bee edified in the feare of God or no. VVe go to a sermon and they that haue the commoditie doo reade Holye Scripture also Very well it is a good and holy exercise and would God wee were yet much more giuen vnto it without all comparison than we be But yet therewithall it behoueth vs to know whither wee haue bestowed our time well or no. And howe shall we knowe that Not by that wee can skill to talke of it and giue fayre answeres to mennes demaundes nor that we bee able to resolue all doubtes that shall be alledged nor that we can giue fitte expositions to the texte ⪠to say thus must they be vnderstoode True it is that these things are necessary but that is not all Howe then shall it bee knowne whither wee haue profited eyther by Sermons or by reading of Gods woorde wee shall know it by this namely if our life yeelde recordes of it If wee feare God it is a token that wee haue studied well in his schole and that like as he on his side hath bene a good and faythfull schoolemaister so wee on oure side haue not loste our tyme Thus muche haue wee too marke And furthermore wee see that when the holye Scripture intendeth too giue a good and sure marke too discerne the faythfull from the despizers of God it sayeth let theÌ that feare the Lord prayse him you that feare the Lorde enter into his house Let them that feare God be glad and reioyce Let men that feare God rest boldly vpon him Ye that feare God blesse the lord This I say is the true marke whereby to discerne Gods flocke from all the wilde beastes that raunge abroade So then if wee come to a Sermon or haue the Bible in our handes let vs learne to knowe that God meeneth not too puffe vs vp with vayne presumptioÌ of knowledge nor to scratch our eares when they itch nor yet to teach vs nice poynts but to edifie vs in his feare that wee may honoure and serue him ⪠if we shoote at this marke then shall we not roue in the holy Scripture as wee were wont to do For whereof coÌmeth this vice that men cannot finde in their hartes to stoope to take holde of that which is for their profite but euery man forgeth I wote not what by himselfe whereof also procede so many Errours Heresies false opinions so far out of square It is bicause we know not wherevnto God would guide vs by his word that also is the cause why we cast the feare of God behind our backes bearing ourselues in hand that the holy Scripture is giuen vs to a far other vse Now seing that men do so abuse Godsword and euery man vnhalloweth it vngraciously so much the more behooueth it vs to marke well this texte where the holy Ghost giueth vs the maner of examination whereby to trie who bee of good right vnderstanding To bring this to passe as I haue sayd already we muste know God as hee is For wee shall neuer feare him aright vntill that like as he sheweth himselfe to vs so we knowe him to bee our God our Mayster our Sauiour and our Father And here you see also why Salomon in the text that we alledged out of the first chapter of his Prouerbes sayeth that the knowledge of holy things is the true vnderstanding After he had spoken of the feare of God he setteth down the knowledge of holie things Seeing then that the holy Ghost hath knit these two things togither in vnseparable bonde it behooueth vs also to knit them togither Hereby he meeneth that the feare of God will neuer be in vs till we be come to the poynt that we spake of whiche is that we know Gods mercy as it is offered vs in our Lord Iesus Christe Namely that wee bee drawne vnto him by his goodnesse where through he allureth
myne ease and reste And is this bycause I am woorthy of it No but my God knoweth mee to bee so weake that I coulde not beare such afflictions by reason whereof hee spareth mee and therefore I muste impute it to his goodnesse But if I bee striken downe and bee fayne to indure afflictions I must not therfore ceasse to call stil vpoÌ God assuring my selfe that it is for my profit and welfare and when I do but heare of his threanings I muste therevpon prepare my selfe to beare aduersity to the end that wheÌ it shall please him to touch vs with his rodds wee may not thinke it straunge bicause we haue bene prepared for it a good while before hande Thus yee see nowe what Iobs meening is for he sheweth that such as iudge by the present state of things by the outwarde appearaunce shall be conuinced by experience bicause hee had walked after such a sort as he was vnblamable and euery man did rather woonder at him than condemne his lyfe Then must it not bee concluded that bycause God afflicted him so therfore he was a reprobate and that all that ouer he had done was but hypocrisie that were to vntowarde a dealing By the way although Iob speake but too those that come to accuse him falsely yet is this written for the instruction of all Gods children Lo then let vs gather that whiche I haue sayde already of this text namely that wee must not iudge at raÌdon of any of the chastizementes and rods wherwith God striketh men Verely we must holde this for a generall rule in all afflictions that they be witnes of Gods Iustice vpoÌ our sinnes For if we were vtterly pure innocent vndoubtedly God would haÌdle vs after another fashion than he doth Therfore wheras we see men so miserable and tormented after so many fashions they be frutes of their sinnes aswel seuerally as in coÌmon but yet notwithstanding we must not measure all men by one meatyard as they say And why For there bee diuers causes as I haue declared afore why God sendeth afflictions vpon the world Seeing then that God hath diuers respects we must not wrap vp all togither nor make al to passe vnder one collect as they say But wee muste bee wise in this behalfe as it were bridle our owne reason that we passe not our measure compasse VVherfore as I sayd let vs thinke vpon euery maÌs life And if that those be afflicted which haue despised God his word led a lawles life giuing theÌselues ouer to all naughtinesse let vs assure ourselues that our Lord instructeth vs in their persons to the ende we shoulde open our eyes to see that our faultes shall not escape cleere without coÌming to account before the heauenly iudge But if we see no cause why our Lord should punish this man or that but rather the clean coÌtrary Then let vs learne to say Lorde thou art rightuous howsoeuer the world goeth true it is that we be dazeled in this behalfe that our sinfull flesh prouoketh inforceth vs to murmur againste thee Neuerthelesse wee wil not say as they do which demaund why God shold be so minded and coulde finde in their hartes to go to lawe with him No but we wil be quiet and pacient and tarry thy leysure till thou shewe the things that are as yet hidden from vs Yee see in effect what we haue to remember in this text But herewithall let vs marke also that when we come to the iudging of ourselues wee muste call this doctrine to minde to the intent wee fall not in despaire althoughe God presse vs and wee feele his hande ouerharde vppon vs but that wee take courage too call vppon him and leaue not too comforte our selues in him Thus yee see howe it behooueth vs too practise styll this doctrine Contrariwise in tyme of prosperitie let vs not bee so sotted in oure owne ease and pleasure as wee see the worlde is whiche abuseth Gods goodnesse in suche wyse as they become vtterly blinde excepte God constrayne them by force to thinke vppon their sinnes Then if God lette vs alone in reste wee haue as it were a spirituall drunkennesse so as our wittes bee rauished and we play the restie Iades Lette vs keepe vs from mounting after that sorte into pryde and presumption when God maketh vs to prosper and rather let vs knowe as I haue sayde already that hee gyueth vs leysure to dispose oure selues to the receyuing of the aduersities whiche he shall sende vs beeing well assured that he will pitie vs and not handle vs rigorously Likewise if wee see that God letteth the wicked runne at rouers and layeth the brydle in theyr necke destroyeth them not at the first brunt let vs not thinke they make the better market for that nother let vs be tempted to enuy their good fortune as it is sayd in the seuen and thirtith Psalme but let vs exercise our faith in this cace tarrying Gods leysure till he shewe vs his iudgementes which are hidden from vs for a time according as it is not for vs to determine the day nor the houre Then muste the faithfull holde themselues at a stay as often as our Lorde sheweth himselfe fauorable to the wicked and to such as haue deserued to bee quite and cleane rooted and wyped out of the world For although he leaue them in prosperitie they are not therefore in his fauor but it is to make them the more vnexcusable and needs must they pay deare for their abusing of Gods pacience in that wise when he calleth them to repentaunce by handling them so gently Lo in effect what we haue to marke of this doctrine And now let vs come to the particular words that Iob vseth here VVhy sayeth he am I not as in tyme past when God kept mee In saying that God kept him Iob meeneth that hee had as nowe forsaken him Not that he was settled in that opinion but for that he had an eye to his owne naturall vnderstanding as all the faithful do diuers times in praying vnto god For they may well vse this maner of speache to say Lord thou hast forsaken mee Lord how long wilt thou forget mee Lorde howe long wilt thou turne thy face from mee Lorde how long will it be ere thou ease me of my miserie wheÌ the faythfull speake after that sort it is not for that they think that God hath forsaken them for it were in vayne and to no purpose to call vpon God if he had forgotten vs VVhat shoulde we gayne by resorting vnto God and by desiring him to helpe vs at our neede if God would not keepe vs I pray you were it not lost labour to say vnto him Lorde helpe vs So then the faithfull coÌplayning that God hath forsaken them meene not that it is so But there is in vs a double feeling conceiuing The one is by oure naturall witte the other by faith But what are the things
or else as if a sick man should content himselfe with a preparatiue and afterwarde die vpon it for want of taking further phisick Then must not this shamefastnesse raigne alone in vs but it must leade vs further that is to wit that although men perceiue not our defaultes and that wee might haue couerings to hyde our selues withall and to beguile the worlde yet neuerthelesse our owne conscience may watch and keepe ward and the iudgement of God may presse vs and that we may so dispose all our whole life as wee may not desire onely to be had in good reputation of men but also to be allowed of our god And for the bringing heereof to passe wee must not onely absteyne from open euill doing but our hartes also must be clensed and we must haue our affectioÌs corrected so as wee may not haue any backe nooke to hyde our filthynesse in Thus ye see what we haue to remember in this streyne But yet notwithstanding wee see in what tymes wee bee For now a dayes like as there is not any feare of God so is there no shame of men Iniquitie doeth so ouerflowe that they which bee most shamelesse are most valiant At leastwise youth ought too haue some modestie and vndoubtedly it is not without cause that the Paynims did of their owne naturall witte knowe that shamefastnesse is the peculiar vertue of yong folkes And why For yong folke are not yet so well gouerned as were requisite They are full of boylings that stirre them vp vnto euill the fire is in their heade and therewithall their lusts are so violent as it is very hard to represse them Herevnto our Lorde giueth a remedie which is that although yong folke be verie headie yet notwithstanding they are conuicted constreyned to know theÌselues and they perceyue that they haue not yet such a stayednesse in them as were requisit and that is the cause why they haue some shamefastnesse in theÌ But what is seene nowadayes there waÌteth no store of yong russians behold these yong Cockerels they are no sooner cropen out of the shell but by and by they must haue a sworde by their side and you shall see them vtterly voyde of al shame They think they ought too bee like brothels of the stewes and that whatsoeuer they doo neyther reuerence nor Iustice nor anye things else ought to gouerne them To bee short wee see how youth is become altogither diuelish and that not only there is no feare of God but also no honestie at all in them Sith we see this let vs assure our selues that there is a floud of iniquitie and that things are so farre out of order as they be past remedie For it appeareth that the thing which ought to bee imprinted by nature in al men and specially in yong folke that is to say shamefastnesse and modestie is quite razed out and yong folks are vtterly shamelesse and stubborne and passe not though they be mocked for their vnshamfastnesse So then let vs learn to walke in greater feare and carefulnesse For we shall not bee excused by alledging that euerie man dooth as wee doo for it is no meanes to acquite vs before God too say that other bee no better than our selues but rather let the same be an occasion vnto vs to drawe backe that wee bee not wrapped in the vyces that raigne so in all men And furthermore let vs remember howe it hath bin sayde that we must not walke as men that looke but onely vpon the creatures but let vs set God before our eyes according also as we cannot scape his presence True it is that through our inclination too hypocrisie wee seeke many windlasses and startingholes but yet must God needes follow vs euery where Seeing it is so let vs learne to dedicate our selues wholly vnto him and to haue our sight fastened vpon him And forasmuch as hee inlighteneth vs by his worde let vs thinke also vpon that which the Apostle telleth vs in the Epistle to the Hebrewes For there he declareth that the worde which wee heare is of the same nature that god himself is which is to search our thoughts to try out al that is in vs to deuide asunder the mary from the bones and the veynes all that is in vs Seeing theÌ that when our lord sendeth vs his word he will make such a triall that all that euer lieth hid in men must come to light let euery of vs walk as in the brode day and consider that we be no more in darknesse seing our lord Iesus Christ reigneth among vs by his gospel Thus ye see what ye haue to remeÌber in this text And now Iob addeth that the Princes rose vp afore him yea and that the cheef men and gouerners bild their peace when they heard him speake Here wee see an order that nature teacheth were it not that the malapertnesse of men peruerteth all things And if we follow that which our Lord sheweth I say euen according to the order of nature It is certaine that if there were a man that had the gift of teaching and more iudgement and knowledge than other men he should be harkned vnto and euery maÌ would hold their peace when he spake VVhat is the cause then that wheÌ a man shall speake good reason haue the gift to edifie others he is not receyued but dispised and many bablers thrust themselues foorth and will needes be heard with their tongues running at ryot by meanes whereof the truth shall be put backe thrust vnder foote what is the cause thereof It is for that men cannot abyde that God should guyde and gouerne them but as I say they corrupt all the order of nature by their malapertnesse or rather madnesse For needes must we become wood beastes when wee cannot abyde to submit our selues to truth and reason and to admitte them that are ordeyned ouer vs as it were in Gods steade Therefore let vs marke well this text For Iob meeneth not too magnifie his owne persone onely No vndoubtedly it is not his meening VVhat then Yesterday I shewed you a peculiar reason which hee had too speake so But further we may gather also a generall doctrine that God giueth vs by Iobs mouth whiche is that when there is an vpright and vertuous man and therewithall indued with wisedome wee must giue eare too him and receyue him among vs For if wee followe not the rule whiche is shewed vs heere wee not onely doo wrong vnto a mortall man but also God taketh the same wrong to be done as too his owne persone And not without cause for if a a man bee able too gouerne vs with good doctrine thinke wee that hee hath it of himselfe Euerie manne can well ynough say that it is the gyft of god Nowe when God aduaunceth a manne in suche wise by gyuing hym more largely of his holye spirite it is too the intent hee shoulde purchase himselfe estimation and not rather for
light into darknesse Although theÌ that God haue ingraued suche an insight in the despisers of his maiestie that they commend all things which they know to proceede of him yet neuerthelesse they by and by after fal to such a rage as they shut their eyes and become brutishe wilfully And why to the intent to spue out their blasphemies and raylings against God and against the giftes and grace of the holie spirite Therefore it is no wonder though suche as feare God and walke in soundnesse of life be subiect to many slaunders and reuylings specially seeing that Satan thrusteth forwarde the wicked after that sorte bereauing them of all modestie yea and inflaming them as it were with a firie rage VVe see these things too commonly and therefore it behoueth vs too bee warned to passe through the wrongs and slaunders of this world By the way when so euer God listeth to haue vs reuyled after that sort if it bee by reason of our sinnes as I sayd afore we haue so much the more cause to hold oure tungs and to beare the reproche quietly which wee haue deserued as the iust hire of our faults And therevppon it behoueth euerie man too bethinke him selfe aduisedly and as sone as any man shall backbite vs or mocke vs or make vs as it were a tale and laughingstocke wee must learne to acknowledge that God putteth vs in mind to make oure owne accusation Euen the heathen men could well skil to say that our deadly enemies do oftentimes profite vs more than our freendes And why Our freendes beare with vs and that causeth vs to feede oure owne vices For although their intent bee not to flatter vs yet notwithstanding the gentlenesse which they vse in bearing with vs is a cause that we thinke not vpon our imperfections to amend them But our enemies doe prie vpon vs and seeke all the meanes that can be to lay open all the faultes that are in vs Therefore when any man findeth faulte with vs and scoffeth at vs it behoueth vs too thinke thus gotoo I see here that God citeth me to make mine owne proces and to accuse my selfe so as I may bee mine owne iudge too condemne my selfe that by so doing my shame may be couered and buried Lo howe wee ought to deale in this behalfe And if we knowe that such as speake euill of vs haue any reason so to doe although they doe it of malice yet notwithstanding let vs not reply to say this man is led with desire of reuenge Let vs not looke at any such thing but let vs pleade guiltie and pray God to blot out all our offences to the end we may be quit both before God and the worlde Yea and if wee know not any reason why the partie shoulde speake euill of vs in that behalfe yet let vs acknowledge though I be not faultie in this poynte whereof I am blamed yet are there many other vices whereof I am guiltie but my God spareth mee and will not haue them come to the knowledge of men if it pleased him to stur abroade all my filthinesse what a stinke would there bee Let vs consider I say that by that meanes God intendeth to set secretely before our eyes the sinnes whiche wee would haue caste behinde oure backe and that is to make vs to hate the euill that is in vs withoute anye flattering of oure selues Marke that for the second point And finally if our consciences be cleere not that we can in all points and all respectes be vtterly faultlesse and like the Angels but bycause that wee see that men haue no cause too persecute vs but that they do it wrongfully and oursuffering is for that we haue followed Gods word or for executing oute office and dutie faithfully I say if men do blame vs for it as indeed they be ful of rancour and malice let vs assure our selues that our Lordes will is that oure receyuing of such rewarde shall be to the ende wee should looke for a better at his hande as I sayd afore And if we see no cause at all but are vtterly abashed in our selues let vs not therfore ceasse to say Lorde thou art rightuous what so euer come of it Thus yee see to what poynt it behoueth vs to come And heerewithall let vs indeuer too profite oure selues by all the chastizementes whiche God sendeth vs from day to day and let vs vnderstand that thereby God intendeth to fashion vs to yeelde him the prayse and to glorifie him euen when wesee good men had in reproch For like as euerie of vs ought to bee pacient and by his pacience to prayse God in all things that he suffereth so also muste wee not blame him when wee see him suffer good men to be slaundered VVherefore let vs not be to muche greeued when wee see an honest man slaundered and reuyled so as mens tungs run riot against him VVee see what happened vnto Iob. Hee was as I haue sayde a patterne of all holinesse And yet notwithstanding wee see him in such reproche as it seemeth to bee vtterly past recouerie Can we blame God in this behalfe or can we skorne against him Nay rather when wee see such afflictions happen vnto a vertuous man we ought to humble our selues And although the reason why God doth so be not apparant vnto vs yet notwithstanding let vs assure our selues he doth it not without cause and therefore we ought to glorifie him in all his iudgements although they be incomprehensible to vs Marke that againe for one other point But let vs come to those that are so proude as to disdaine and not only to disdayne but also villanously too reuile those whome God hathe honoured by giuing them excellent vertues Heere wee see in the person of those whome Iob speaketh that it is a detestable vice Is there any man that condemneth not this pryde or rather this shamefull beastlinesse that rascals and naughtipackes should so lifte vp themselues against a man whome they ought to honoure and reuerence for his vertues Behold these dogges bark yea and they barke where they can not bite For as we haue seene alreadie Iob was none of those that are in credite for their riches or authoritie or any worldly respect but for his vertues bycause men saw as it were these markes of Gods glorie in him and yet yee see heere that rascalles and ribawdes and suche as haue no skill either of honoure or honestie doe rushe against him and raile vpon him with their tungs See ye not what an intollerable villanie this is And may not a man compare them to curre dogges which barke and gnashe their teeth although they can not bite So then this vice is not to be borne withall but we bee conuinced by verie truth and reason that it is to be condemned VVherefore let vs learne not to follow that which we mislike and condemn in others And so when God maketh any chaunges so as man falleth downe whereas he
yong men which had as it were couched downe before him heeretofore rose vp at one side and tripped vp his heeles to make him fall or cast stones in his way for him to dash or stumble at Heereby hee meeneth that he was mocked on all sides and had no more the reuerence that he spake of before To be short he meeneth that God had layde him open to all iniuries And afterward he addeth that his soule vexed him VVherfore hee sheweth that hee was wounded throughe and through For it might fall out that a man should be mocked and not passe greatly for it But Iob sheweth that the reproches and iniuries which men did vnto him touched him to the hearte And that is the cause why hee sayeth That his soule had beene persecuted and his welfare as it were plucked from him The Hebrue worde which he vseth doth properly signifie Royall Princely or excellent and also bouÌtifull liberall willing or freeharted and the worde Soule is not expressed Therefore it seemeth that Iob ment too name his soule and to terme it Royall or princely as the noblest freest liberallest or bouÌtifullest part like as kings and princes are termed bountifull or liberall bicause they be full of liberalitie and haue wherewith to do it Howbeit for as much as it is the manner of the Hebrewe tung diuers times to repete one thing twice or else to set down two wordes that are neere of signification the one to the other and tende both to one ende the verie meening of this text is That Iob sayth that his highnesse was ouerthrowne and his welfare taken quite from him First therefore he setteth downe the worde Excellencie or Highnesse and afterward addeth the word Welfare which hath a further scope The naturall meening then is that whereas hee had bene in great dignitie before nowe all was quite dashed And whereas he had bin well garded so as it might seeme that no aduersitie coulde euer haue touched him his welfare was so appayred and oppressed by men that he is become almost vtterly destitute of the comfort of all those whom he had vsed theretofore And hereby we are alwayes put in mynde as I touched yesterday to fense oure selues against such chaunges seeing wee haue the example of Iob. He was excellent among menne for a time and his state had bin as noble as any mans And now behold God setteth him as a horrible gasingstocke Euerie man had bin readie to serue hin and it seemed that the whole worlde should haue fauored him And yet notwithstanding euen they that had earst bin his freends become as wild beasts and raged against him to bereaue him of his welfare For as much as we see this let vs prepare ourselues if it please God to afflict vs after the same sort And if he do it let it not trouble vs out of measure seeing that the same happened vnto Iob. For although God exercised his seruaunt in such wise for a time as hee might seeme to haue vtterly forsaken him yet notwithstanding we see that he looked alwayes vpon him with pitie and the issue sheweth that it was not in vaine for him to haue wayghted his leysure at whose hand he had receiued so many benefites before and to haue called vpon him ⪠and to haue fled to him for refuge Therefore let vs do the like let vs repose our selues vpon Gods goodnesse and let vs hold vs always to his promise and he will make vs feele that the ende shall be none other towards vs than it was towardes Iob. Furthermore although I stand not vpon euery word it behoueth euerie of vs to mynde the things that are treated of here For Iob ment to expresse vnto vs that his state was so miserable as it was able to make our hairs stand vp vpon our head And why First and formost as I haue shewed he excuseth himselfe of his impaciencie and of his tormenting of himself bicause his afflictions greued him For the excessiuenesse of them caused him to doe so In the meane while let vs not doubt but that the holie Ghoste speaketh by his mouth too the intent that if oure aduersities seeme great and vnable to bee borne wee may compare them with the things that hapned to Iob. And seeing that he was scourged much more than we can be we must not be so nyce and as it were childishe when oure aduersities pinch vs and to think that God afflicteth vs to sore But let vs say how now did there not happen as much vnto Iob Yea and was not the miserie which hee indured much more excessiue and outrageous than this Yee see then how we must learn pacience by that which is declared here at length touching the aduersities that Iob suffered And herewithall commeth to this purpose the thing whiche I haue touched that is too wit that the miserie which Iob indured was with in him and that he was not only mocked scorned and wronged by men but also was cast downe in himself For although a mans enemies mocke him and he perceiue well that they backebyte him on all sides yet if he be at rest in himselfe such a man shall not be so greatly tormented as he that is vtterly dismayed and can indure no more And vndoubtedly if a man see suche crueltie in men as they are not satisfyed with the miserie that hee indureth but also fall to blowing of the fire and to greeuing of him further when they see him as good as halfe deade alreadie so as euerie man striketh at him too murther him and to increase the torment wherwith he is alreadie afflicted to the vttermoste that augmenteth his greef and anguish much more Thus ye see what Iob ment in this streine when he sayth that terrour tooke hold on him that he had no rest that his pulses did beat continually and that he had no releef at all like as a man that is in a continuall ague or that is so tormented as he hath no leysure to take his breath Iob then by such complaints signifieth that hee is not onely mocked as diuers are which yet for all that forsake not their meate and drinke and myrth nor as they that are able to defend theÌselues so as though men practize euil against them they are not able to bring it to passe but contrariwise he sheweth that he was so afflicted as he stoode in feare of it And vnder this worde Feare hee comprehendeth all the anguishes that wee can feele when either our Lord God or men do set themselues against vs Yea and that word importeth much more than heauinesse or anguishe for heauinesse is a greef for aduersities present But when we are in feare it is as if we sawe death threaten vs and that wee were besieged with many daungers For then we imagin how now Indeede I am in miserie alreadie but that is nothing For suche a miserie may happen moreouer and peraduenture also an other on the other side and yet another to that
were before men nother muste wee rest our eyes vpon them but we muste beholde the heauenly iudge and vnderstande that it is he to whome wee muste make our answere and yeelde our account Marke that for one poynt Furthermore as I haue touched alreadie Iob acknowledgeth here that God will not suffer vnchaste lookes vnpunished And why For they are all of them sinnes And afterwarde hee addeth that the vnrightuous man shall be cut of VVherein hee sheweth that hee whiche hath giuen his eyes to vanitie is condemned for a sinner and a wicked man before God notwithstanding that hee haue not consented fully vnto it Let vs beare in minde what hath bene sayde concerning Iobs tyme For although we know not whither he liued before the lawe or no yet notwithstanding he liued afore the Prophetes times as wee haue declared in that mention is made of him as of a man of auncient tyme And so ye see that Iob was in such time as God had not yet giuen any large vtteraunce of his doctrine nor suche lyghte as came afterwarde For the Prophets did greatly inlighten the things that were darke in the law Iob liued afore their time and therfore had but as it were some litle sparke in respect of the doctrine that was afterward and yet neuerthelesse he knewe he coulde not be tempted to any euill luste but he should be blameworthy before god And what shall wee bee then who haue the sunne of rightuousnesse shyning vpon vs in the highnoone day For beholde Iesus Christ with his Gospel bringeth vsso great light as we haue no excuse If wee say I vnderstande it not it is too high and profounde a matter what haue wee not doctrine large ynough seeing that Gods will is shewed vs too the full How then shoulde we be excused if wee knewe no more than Iob knew And heerein it is to be seene howe greate and horrible Gods vengeance is in the Popedome seeing that those beasts durst denie that a man sinneth when hee is so tempted vnto euil hath such prouocation in him and conceiueth so euill thoughts sobeeit that he consent not throughly to it But Iob who as I haue declared already had no doctrine at all in coÌparison of that we haue did neuerthelesse know this well ynough And therefore let vs looke more neerely to ourselues seing that God hath graunted vs such grace priuiledge as to make his truth much more knowne vnto vs thaÌ it was at that time let vs be watchfull assoone as we opeÌ our eyes espy any vanitie or euill affection in vs let vs thinke with our selues ô there is some euil hid vnder this we haue offended our God therfore our eyes are attaynted already seeing that the euill sheweth it selfe abroade If there bee sparkes is it not by reason of fire Therfore we must learn to condemne ourselues and vndoubtedly if it were not for Gods mercy wee shoulde be ouerwhelmed for it For that is the portion of our heritage that is prepared for vs from aboue True it is that men cannot iustifie vs but we muste be fayne to appeare before God who will iudge of the matter farre otherwise And Iob sayeth expresly from aboue from heauen The repeating of this worde here is no superfluous speache And why For hee maketh a couert comparison betweene Gods iudgement the opinions that we can purchace afore men Ye see then that men may iustifie vs in all poyntes and not know our filthinesse and pouertie by reason whereof wee shall be taken for little Angels and thervpon thinke that there is nothing amisse in vs but what haue we gayned by it Nothing at all for behold how Iob calleth vs vp aboue Very well true it is that sinners may perchaunce cleere themselues and easily be allowed among men For there shall bee nothing but vertue to outwarde appearance but they muste come vp aloft and there will God ouerthrow all the vayne opinions that haue reigned for a time And therefore lette vs learne that like as we are blameworthy in that wee haue bene tempted to wicked lustes so also our hyre is prepared from heauen that is to say from aboue except oure good God spare vs vse his fatherly goodnesse towards vs Thus yee see what wee haue to beare in minde to the ende we may magnifie the goodnesse of our God in that he punisheth vs not with rigour and also be prouoked to aske him forgiuenesse of our faults from day to day Now it is sayde immediatly is there not a cutting off for the vnrighteous and a punishment for such as commit crymesâdoth not God looke vpon my wayes and doth he not nuÌber all my steppes Heere Iob expresseth plainelye the portion and heritage whereof he spake And it serueth to wounde vs the more to the quicke by the feeling of our sinnes True it is that he standeth not vpon all the things that are spoken of in the lawe nother vseth he so many wordes but yet doth the holye Ghoste gyue vs heere a common lesson by his mouth For when there is any talke of Gods iudgement and of the punishment that he sendeth vpon sinners we are so slow as the same moueth vs not a whit therfore our Lord is fayne to waken vs to make vs feele better how terrible his wrath is that it is a horrible thing to haue it so against vs Thus ye see why Iob addeth the declaratioÌ that is coÌteined here saying is there not a cutting off for the vnrightuous or shall not the wicked man bee punished what is ment by this cutting off that the wicked deserue to be rooted out that God should vtterly ouerwhelme them and destroy them according as the woord Cutting of importeth more than heyre and heritage For as I haue sayd men beare themselues in hande that they shall scape with some light punishment and like as when an offender is kepte in pryson and knoweth not that he hath deserued haÌging he beareth himselfe in hand that he shall scape with a whipping or that hee shall be banished euen so say I men conceyue not Gods wrath as it is neither knowe they the punishmentes which they are woorthy of bycause they thinke not of the euerlasting death VVe see then how Iob after he had spoken of the portion which is prepared froÌ aboue for the wicked doth not without cause adde that there is a cutting of coÌfusion to destroy them vtterly And heereby wee knowe that Gods spirite reproueth vs of rechlesnesse If we were attentiue at the first to know Gods iudgemeÌts or at leastwise to vnderstaÌd our owne faultes we should not haue neede of the doubling of his woordes it were ynoughe for vs to haue bene warned in one single woorde But after that the holie Ghoste had spoken of the portion that God prepareth for all the despisers of his lawe nowe he addeth a cutting of bycause we be as it were brutishe and when a man telleth vs a
marke first of all that it hath alwayes bin Gods wil that the louing of their enimies shoulde bee the marke of his children And for proofe heereof let vs harken what is sayde in the lawe of Moyses If thine enimies oxe or asse be falleÌ into a ditch thou shalt lift him out God coÌmauÌdeth vs to do good to our enimies brute beasts shall we not then do the best we caÌ to succour their owne persons I am bound to procure mine enemies welfare and to shew it eueÌ in his cattell what shall I then do to his person which is muche more precious So then we haue to conclude agaynst the horrible blasphemie of the Papists that Gods wil hath at all times bin that the faithful should loue those that hate them and indeuer to doo those good whiche hurte them Marke that for one poynt And heerevpon wee haue also to marke that it is not a counsell that may freely bee left vndone but a streyght coÌmaundement against the which wee cannot striue without offending God deadly Nowe seing it is so that God woulde binde the faithfull to loue their enimies euen in the time of the lawe muche more reason is it that we should haue the sayde rule nowe For we haue a more large declaratioÌ of it by the holy mouth of our Lord Iesus Christ The doctrine of the law is darke of it selfe yea and it was wrested awry by the Scribes and the Phariseys but nowe hath Iesus Christe brought it againe to his purenesse told vs that if we loue not those which hate vs and indeuer not to helpe those that would hurt vs we shall not be acknowledged for Gods childreÌ Surely it is a horrible threate that wee shall bee disherited of Gods kingdome and that he wil shake vs off and bannishe vs from the fellowship of his children Seeyng then that our Lorde Iesus Christe hath with suche threatening tolde vs that we must beare good will to our enimies let vs learne to frame our selues to that doctrine and therin acknowledge that the shamelesse boldenesse of the Papists hath bene to villeynous yea and to diuelishe in saying that Iesus Christes woordes are but a simple admonition seeing it is matched with such a sentence of damnation that God wyll renounce vs and banishe vs oute of his kingdome if wee ouermaster not our heartes so farre as too loue those that hate vs Moreouer wee haue also a mirror heereof in our Lorde Iesus Christ for he offered himselfe for suche as were his deadly enimies VVherefore indured hee so bytter death but too reconcyle vs Nowe if there behooued a reconciliation too bee made then was there a hatred and God and we were at oddes Behold then our Lorde Iesus Christe yeelded himselfe to death yea and too all curses to recouer vs vntoo God his father at suche tyme as wee were his enemies and ought not such a pledge to breake our hearts though they were harder than stone And this is it also wherevntoo Sainct Paule bringeth vs backe in the Epistle too the Ephesians when he goeth about to subdue all the hatred which wee haue coÌceyued agaynst our enimies Thus then the order whiche we haue to note is that those whiche liued vnder the lawe offended God when they intended to reuenge themselues and therfore what shall become of vs which haue such a declaration as I haue told you already Howbeit it is not ynough for vs to beare our enimies no euill will but we must also haue a minde to seeke their benefite and welfare And this is well woorthie to bee noted For diuers haue thoÌght they should be discharged before God so they ranne not with naked sworde agaynst those that haue offended them or done them any wrong As for mee say they I will seeke no reuenge but I pray God auenge mee of them it would do mee good at the heart if I might see a mischiefe light vpon them Yea nay here is another manner of practising of this doctrine when Iesus Christ declareth vnto vs that we muste pray for them that curse vs speake well of them that backbite vs and do good to them that seeke to hurt vs But contrariwise wee are so full of poyson that we desire nothing but that God shoulde ouerwhelme them And on what side soeuer any mishap befalleth them we are glad of it Can this be done without the ouerthrow of all that is conteyned in the doctrine of our Lorde Iesus Christ There are others also to be found which haue not so malicious a heart as to suffer their wicked lustes to haue open libertie but they wyll say as for mee I am ready to forgiue him and I wishe him no more harme than too my selfe and yet in the meane season they cannot wish the welfare and profite of such as haue displeased them or with whome the bee offended But let vs marke that it is not ynough for vs to absteyne from all reuenging with our handes our tongues nother is it ynough for vs too put away euill will so as wee would not wish any harme or aduersitie to such as are our enimies but it behooueth vs too go one degree further And how is that It is that we muste loue them For if Iob had not loued his enimies surely he would haue reioyced at their misfortune So then lette vs learne not onely too keepe our hearts locked vp that they bee not prouoked agaynst such as offend vs but let vs learne to beare theÌ such an affection of freendship as we may be sorie when any euill happeneth vntoo them and also haue pitie and coÌpassion of them and if this seeme to hard for vs to do was not Iob a man subiect to affections as wee bee and yet did God get the vpper hande of them Then behooueth it vs to fight That cannot be done without great inforcemente It is true but wee muste force oure selues howbeeit not vpon truste of our owne strength but with praying vnto God to giue vs the spirite of meekenesse to bring vs thither as wee see his woorde leadeth vs VVhat is to be done then If I looke vnto the thing that is commaunded it is certayne that my nature draweth quyte backwarde For I shall be angry when a man hurteth mee or hath practized any euill agaynste mee And although I loue vprightnesse and good dealing yet shall I not fayle to bee inflamed with harteburning and to haue some desire of reuenge against such as haue gone about to do me harme Yet notwithstanding I see heere that Iesus Christ condeÌneth mee and pronounceth this dreadful sentence that God will shake mee off and that I shall be razed out of the number of his children if I loue not mine enimies And therfore seeing I know not onely the infirmitie but also the frowardnesse of my nature it behoueth mee too pray God too correcte these vices in mee I knowe that I haue nothing but bitternesse in mee wel then God hath the spirite of
blasphemies to perswade the world to despise God his worde if an euill cace be mainteyned or if men go about to ouerthrow right let vs not bee dumbe nor carelesse but let vs haue the same vehemencie in vs which is shewed vs heere For if we haue not this godly zeale towardes Gods truth we shewe our selues to bee none of his children And therefore let vs marke well the example which is set foorth heere in the persone of Eliu yea and let vs make comparison betwene our selues and him For if a man that was not brought vp in Gods schole but was intangled among the infidelles was moued with such zeale when God touched him that hee irned as if hee shoulde haue burst tyll hee had discharged his conscience I pray you what shoulde wee doo when God teacheth vs so familiarly in his woorde Can wee bee excused when wee yeelde not recorde vntoo him before men at such tyme as wee see goodnesse defaced yea and vtterly razed out and yet set not our selues agaynst them that do it Then seeing that oure Lorde calleth vs therevnto and layeth such a charge vpon vs if we bee dumbe and make no account of mainteyning the good but rather doo helpe the wicked by our silence are we not traytors to God and his truth Yes doubtlesse are we So then it behoueth vs to be moued the more sith we see that a man which had not bin instructed in the lawe of God nor was of the bodie of his Church had notwithstanding such an earnest will to mainteyne the truth and was in a maner inforced to it True it is that this inforcement is willing For when God intendeth too bee serued by men hee caryeth them not away to make them go too it by constreynt I meane his Prophetes and true seruantes for hee will serue his owne turne by the wicked whether they will or no ⪠but I speake heere of those to whome hee giueth his spirit of Prophecie whome hee maketh not to serue him without giuing them a good will to do it He coulde well speake by the mouth of Balaam and yet notwithstanding wee see that Balaam was still a deceyuer and the holy Ghost setteth him forth too his reproche and slaunder But as for Eliu God stirred him vp as his Prophete so as hee serued him with a good will that is to say he ouercame all lettes that might turne him away from mayntayning of the truth So then nowe adayes also when we see the truth oppressed so as some men mocke at vs and othersome go aboute to byte vs yea and too eate vs vp bycause wee maintein the truth let vs fight against such temptations for that is the inforcement which ought to sette vs forwarde Sometimes wee will bee ashamed to maynteyne a good quarell bycause wee see that men do but make a mocke at it and that the scoffers which scorne God will also be so malapert as to bleare out theyr tongues at vs and to laugh all our allegations to scorne But gods truth muste not bee despisable vnto vs though the worlde reiect it Then let not these temptations withholde vs from fighting valiantly agaynst them but if wee see our selues readie to be hated and that men practise mischeefs against vs for mainteyning good quarelles let vs not giue them ouer for all that True it is that that were ynough to draw vs backe and to stoppe our mouth neuerthelesse it behoueth vs to fight agaynst such temptations after the example of Eliu Ye see then how Gods seruants ought too bee fully resolued not too swarue from confessing the truth when neede requireth And finally Eliu sayth that there shall be no accepting of persons with him and that he will not vse any flatterie bycause that if he should sooth men he cannot tell whether his maker would destroy him Eliu meeneth to say in effect that he will not be brideled by the authoritie of man that hee shoulde not speake freely when it commeth to the mainteyning of Gods truth But this can not bee layde forth at length as nowe and therefore it is ynough for vs to haue Elius meening Surely it is not an euill thing nor vtterly to be condemned to call a man by an honourable tytle Howbeeit forasmuch as the same doth oftentymes hinder vs and abashe vs before hande so as wee haue not such libertie as were requisite to do our dutie in speaking plainly and flatly when we ought to doo it therefore dooth Eliu say that he will not giue tytles to men that is to say that he will not exaltmen so high but that the truth shall bee aboue them So then let vs beare in minde that although it be lawfull for vs to yeelde honour vnto men yea and that we ought to do it insomuch that we must honour not onely our superiours or equals but also our inferiours according as the scripture commaundeth vs yet notwithstanding whether it be toward our equalles or towarde our inferiours or towarde such as surmount vs in degree alwayes the truth must be preferred before men And although wee yeelde euerie man the honour that belongeth to him and which hee deserueth yet let vs not ceasse to speake alwayes freely without accepting of persones according as wee knowe that when we speake in Gods name hee will haue vs to do it without feigning ⪠Then if we intende to honour God as is meete and as he deserueth it behoueth vs to vtter our wordes freely when we speake to men and as I sayde that will bee no impeachment of yeelding euerie man his due honour For yet for all that wee must not haue our mouthes shet but euerie of vs must follow his owne calling and when it commeth to our turne to speake we must speake truth Ye see then what we haue to beare away in this last saying of Elius to the ende that such as beare office in the common weale shoulde speake freely as they ought too do and that euerie of vs although all haue not the office of teaching and pronouncing sentence publikely shoulde neuerthelesse confesse the truth freely when it is requyred at our handes assuring our selues that God accepteth it as a sacrifice of honour done vnto him And that wee do so it is not onely a keeping of the rule that is giuen vs but also an honouring and exalting him aboue all creatures Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to make vs feele them better than wee haue done and that for the bringing thereof to passe wee may not presume aught of our selues knowing well that we cannot open our mouth except hee guide and gouerne vs by his holy spirite and therefore that it may please him too instruct vs in such wise as wee may haue our mouth open too speake when neede requireth and that wee may not followe our owne affections and lustes in speaking but that all our life may be agreeable therevnto and bee bestowed
honour to put him in trust with it we shall finde in the end that he hath bene a good and faythfull keeper of it And therefore if it please him to bring vs to such an afterdeale for a time as we shall perceiue no token of his fauour but shall seeme to be quite alienated from him let vs tary his leysure and mourne til he giue vs again the cherefulnesse that is spoken of here Now after that Eliu hath treated of the afflictions whiche God sendeth to the faythfull and shewed that they must first bee cast downe before God set them vp hee addeth that when God intendeth to make them feele his goodnesse and fauor he vseth his word towards them Heere yee see the meane whereby God quickneth those which bee as it were alienated from him that is to wit he sendeth them such a messenger as is hardly to be fouÌd amongest a thousande and he shall bring him a message of rightuousnesse that is to wit he bringeth him word that God iustifieth the sinner receiueth and accepteth him into his fauor Yee see then after what sort we be restored when we haue bin as good as dead And here is a goodly and excellent sentence too shewe vs that when God sendeth vs tydings of his goodnesse and that his promises are declared vnto vs it is al one if he reached vs his hand to drawe vs out of our graue VVhat would we more So then let vs marke well howe it is sayde heere that a man shall gather newe strength if he haue assurance of Gods goodnesse And howe so For as I haue sayde alreadie our Lorde hath giuen that propertie to his Gospell that by giuing eare too the promises that are conteyned in it wee take comforte in him and are assured that hee calleth vs to him Truely this is hard for men to do For of all the battels that wee haue to fyght againste the temptations of ourflesh the greatest battell is against vnbeleef and specially when we feele any of Gods chastizementes then bee wee as it were in darknesse in so much that oure sorowe dimmeth our eyes and although Gods promises be set afore vs yet notwithstanding we can not apply theÌ to our vse but there seemeth alwayes to be somewhat betwixt vs and them and that they belong not to vs Lo in what plight we be and euery of vs ought to feele it by his owne experience Vndoubtedly Sathan commeth to intermedle himselfe in that cace True it is that we will not denie Gods promises but wee will stande as it were in a mammering and say I heare well this promise which is so goodly a one as it ought to cheere vp a whole world But what for that I linger still in vayne bycause I perceiue not that the same ought to pertayne vnto mee So much the more therfore ought we to marke well what is sayde here namely that when god sendeth vs a man which certifieth vs of his goodnesse it is all one as if hee reached vs his hand and sayde vnto vs Lo here I am hitherto I haue afflicted you and although the same hath bin with great rigoure yet haue I not done it as a iudge that intended to punish your misdeeds according as you deserued but as a Phisition too heale you True it is that you felte it not at the first I was fayne to vse searing corzying searching of the bones and other verie violent remedies but in the meane whyle I procured your health by it and therfore consider you of this my goodnesse Thus yeesee that when so euer God giueth vs the holie Scripture into our hande and we finde there any promise of his mercie or if hee sende vs a man that is able to warrant vs the forgiuenesse of our sinnes it behoueth vs to conclude thus how soeuer the word go my God will pitie mee and indeede he sheweth it by sending me this recorde and specially by this benefite that the Gospell is preached vnto vs For we knowe that the vse of preaching is to vnbind vs vpon the earth to the intent we should be vnbound in heauen The chief ende for which God will haue his worde ministred vnto vs is that for as much as we are hild prisoners vnder euerlasting damnation those that are ordeyned too bee ministers of Gods worde should vnbinde vs and release oure sinnes that is to saye warrant and beare witnesse vnto vs of it VVee knowe it is the peculiar office of God to forgiue sinnes It belongeth not to men but our Lord Iesus Christe ment to expresse the power and workefulnesse that is in preaching by saying that therethroughe our sinnes are forgiuen vs yea euen by mortall men And that is the cause why Saincte Paule sayeth expresly that the message whiche is committed vnto vs is the message of attonement or reconciliation Then if we be in a Christian church and the Gospel be preached there purely let vs bee sure that God hath committed the keeping of the keyes of the heauenly kingdome vnto the men that doe so beare abroade his word And to what purpose To the end to open vs the gate of saluation Let vs assure our selues that hee hath giuen them authoritie too breake oure bands according as it was foretold by the Prophete Esay that lesus Christ should bee sent to preache deliueraunce to poore prisoners Hee hath not done this in his owne person onely accomplishing the sayde promise but hee doeth it still also dayly by his ministers True it is that Iesns Christe is the partie that hathe let vs looce from the bondage of sinne and euerlasting damnation wherein we were by nature But yet hath hee committed the same charge to all she peherdes of his Church Ye see then that the thing whiche wee haue to beare in mynde when Eliu sheweth vs the meane wherby God restored those whom hee had sent as it were vnto hell and which were as good as drowned is that he sendeth them a messanger that is able to warrant them rightuousnesse And he speaketh purposely of ryghtuousnesse not bycause those whiche ought to comforte vs shoulde vse flatteries too make vs beleeue that wee bee ryghtuous and preache vnto vs oure owne vertues and merites no but the rightuousnesse which he speaketh of heere is that God is made at one with vs And howe is that Bycause he imputeth not oure sinnes any more vnto vs Then are we rightuous not in our selues nor through our owne vertues but bicause it pleaseth God to forgiue vs And it is a poynt which wee ought to marke well For when the world seeketh ryghtuousnesse it is by bringing mens own deserts vnto God and it imagineth that although they haue done amisse yet they are able to make him some amendes Behold thee common vse or rather abuse wherewith men deceyue themselues For if they bee combered with any heartgreefe by feeling the vengeance of God they fall to considering with them selues Howe nowe Haue I not liued well Haue
sacrifice which hee hath offered wee bee taken and reputed for rightuous bycause the sayde sacrifice had the power to put away all faults and offences Lo what it behoueth vs too marke in this place Therefore when so euer we reade the holie scripture or come too a sermon when any promis of Gods goodnesse is set afore vs let vs assure our selues that then God warranteth his loue towards vs to the end we should be deliuered from death wherein we were plunged And although wee heare but a mortal man and that his voice be but a sound which disperseth and vanisheth in the ayre yet must we beleue that God will worke in such wise by his power that the sayde doctrine shall bee sufficient too deliuer vs from the damnation wherin we are and from the bondage of sinne so as we shall passe out of the bonds of Satan and bee set cleere before God and this saying namely what so euer you lose in earth shal be losed also in heauen cannot faile vs And so wee see of what importaunce this worde is where it is sayde deliuer the sinner or set the sinner free For when God giueth expresse charge to such as speake vnto vs to drawe vs out of the gulfe of death that wee myght enter intoo Paradise it is all one as if his voyce sounded from heauen And in verie deed Saint Iames speaking of priuate persons sayth that he which warneth his brother shal saue a soule that was lost If this take place in al those that bring men into the good waye when they were out of it what shall it doe seeing wee haue the speciall zeale which oure Lorde Iesus Christ hath giuen to his word at suche time as the same is preached to vs by the sheepeherds of his Church that is to wit that their office is to release and forgiue sinnes as I haue alledged already out of Saincte Iohn and to bynde and vnbynde as I haue alledged out of Sainct Mathew To be short we see what the power of the Gospel is when we receyue the promises of it by faith namely that it is as much as if god shuld reache vs his hande from heauen too pull vs out of the dungeons of death And herewithall let vs marke for the third point that this is not done but by Gods ordinance and it serueth for a difference betweene the Gospell and the blasphemies of the Pope For the Pope vpholdeth that he and his Chaplens haue the keyes of the kingdom of heauen and the office of forgiuing But what commission can they shewe for it For they tye the forgiuenesse of sinnes to shrifte And where did God euer tell men that it behoueth men to shriue them of all their secretes in the eare of a mortall man too obteyne mercie God declareth that if the sinner sighe for his sinnes hee will be mercifull to him But beholde a mortall creature presumeth to make a lawe and to shet men out of Paradyse if they obserue it not Is not that a notoriouse vsurping of Gods power Besides this the Pope hathe his Bulleâ indulgences pardons and suche other things too ground the forgiuenesse of sinnes vpon and therewithall he mingleth the bloude of martyrs as hee that meeneth expressely too deface the vertue of the deathe and Passion of oure Lorde Iesus Christe And yet notwithstanding in the meane whyle hee hath no promis of the Gospell hee hath nothing but toyes ceremonies sorceries great crosses vpon the backe and suche other trashe whiche in conclusion are nothing but Satans gewgawes But contrariwise it is sayde that there can be no forgiuenesse of sinnes withoute Gods message that is too saye without preaching and doctrine VVhen the Pope forgiueth sinnes he is dumme hee bringeth not one iote of Gods worde nother hath hee any thing but charmes and sorceries as is sayde afore Moreouer hee layeth tyrannous lawes vpon mens neckes to ouerthrowe the meane which our Lord hath ordeined againe he abridgeth God himselfe of his libertie and there is no let in him to disappoint God that he should not receyue sinners to mercie Ye see then that the Popishe Churche is the Diuels synagoge destitute of the forgiuenesse of sinnes and consequently damned so long as it holdeth it selfe too the tradicions of Antechrist For it is impossible that it shoulde be reconciled vnto god But on the contrarie parte wee saye that mennes sinnes are forgiuen them by receyuing the message of the Gospell and that the same hath not to do with the ceremonies that men haue deuised nor with the lawes whiche they haue inuented at their owne pleasure but onely that wee must followe the order and rule which oure Lorde Iesus hath stablished who hath the remission of sinnes in his hande He hath giuen vs a meane whereby he will haue it done which is the preaching of his Gospell and the receyuing of it with assured fayth Therfore if we sticke to that simplicitie we may be sure that the commission commeth from aboue and that men take not ne vsurpe not any thing vppon them of their owne brayne Thus ye see what we haue to marke vpon the word where it is sayd that God will pitie him and deliuer him Then must euery whit of it come from aboue and none but God only must woorke in this behalfe by his free goodnesse according also as he himself protesteth by his Prophet Esay saying I am hee I my selfe am hee whiche wipeth out thine iniquities O Israell Then must such a benefite needes procede from him For it is not in any creature too giue it vnto vs Now wee see what substaÌce there is in this text so it be wel vnderstood And immediatly after it is sayd too the ende that his soule should not enter into the pit VVee haue seene already heretofore that the wretched sinners are neere to the graue and that they are as good as deade and consumed so long as God pursueth them with rigor But now Eliu addeth that God preuenteth that mischeef by sending the said message of the release of our sinnes so as wee fall not into the graue that is to saye wee perishe not For the cace here standeth not only vppon temporall death but vpon damnation wherin wee should be vtterly ouerwhelmed if God did not preuent it and preserue vs of his infinite goodnesse TheÌ let vs marke that whyle wee be afflicted wee bee couered with the darknesse of death and it seemeth to vs that there is no getting out of it but yet notwithstanding euen in that time God susteyneth vs as it were in couert and although wee perceyue not that we rest vppon him yet notwithstanding hee sheweth vs that fauour For without our knowledge it behoueth God to worke in that behalfe although wee cannot conceyue it And vndoubtedly when wee begin too take hold of his goodnesse by fayth we must not lay the first point of our saluation there but wee must mount vp hygher namely that he choze vs before wee were borne
more and other some followe theyr whoredome and other some their ambition to get them estimation and credite in the worlde let vs bethinke our selues better Seeing then that we be hilde so fast here beneath what is to bee done Let vs indeuer to turne away from all these pluckings backe consider wherfore our eyes are made Is it not onely to beholde the things that may serue for this life and to lust after them bicause our fleshe liketh well of them No but the chiefest cause is that we should behold Gods workes whereby he calleth vs to him And wherefore were our eares made Onely to haue intercourse one with another about our worldly matters and businesse No but to the ende we might bee taught to come vnto our God and to sticke wholly vnto him and to atteine to his heauenly glory Seing then that in the middes of the corruptions of our body our Lorde hath set meanes to bring vs to the sayde incorruptible benefite namely by giuing vs the sense of hearing oughte we not to put it to that vse if we doo not so surely wee shall haue no excuse Nother must we alledge that which manie men caste foorth namely I can no skill of Gods woorde for it is to high and darke for mee and I cannot fasten vpon it Yea but in so doing wee distrust God that he giueth vs not witte and discretion to receyue the thing that is for our saluation For he hath promised vs that he will teach the lowly And therefore let vs distrust all our owne senses and confesse that wee are wretched beastes and he will inlighten vs by his holy spirite Let vs trust in the promisse that he hath giuen namely that he wil be the scholemaster of the humble and meeke to instruct them to saluation so that if we suffer ourselues to be gouerned by him he will bring vs into the right way and when hee hath once set vs in it hee will make vs go forwarde more and more and although wee bee nowe and then thruste out yet will hee set vs in agayne and although wee fall yet will hee lifte vs vp with his hande Thus yee see styll what wee haue to marke in this texte For it is not sayde onely that the eare shal heare that is to say that it is created but only to heare but it is also sayd that it shall iudge of wordes or matters as if Eliu should say that our Lord hath not giuen vs the opening of our eares to receiue the doctrine that is told vs as a poyson but to the end to receyue the doctrine that serueth too the spirituall feeding of our soules like as when we receyue breade and wine we are not afrayde to eate and drinke as though we wist not whether it were poyson or no. True it is that we must beware of poyson and pray God too preserue vs from it but are men so foolishe to starue themselues and to forbeare eating and drinking for feare least theyr foode bee poysoned No for they can skill of meate too disceme whether it be poysoned or no. So then let vs vnderstand that our Lorde hath not giuen vs the vse of our eares too the ende we shoulde bee afrayde to receyue the doctrine bycause wee thinke it to high and to darke for vs but it behoueth vs to pray God to giue vs the spirite of discretion and iudgement to the ende we may apply that thing to our profite whiche shall bee declared too vs out of his worde and therwithall so to gouerne vs by his holy spirite as wee may bee skilfull to discerne the thing that is good and profitable Now let vs fal downe before the face of our good God with acknowledgemeÌt of our sinnes praying him to make vs so to feele them as we may learn to be sory for theÌ to withdraw our selues from these earthly things and be contented to be visited by his hande after any maner of way acknowledging our selues to be so wretched miserable creatures as we deserue well to bee vtterly ouerwhelmed by him and yet not forbearing to resorte to his mercy assuring our selues that hee is ready to receyue vs into his fauour and therfore desiring him to make vs coÌtinually to tast his goodnesse more and more to the ende that in passing through the afflictions of this worlde wee may not cesâe to be comforted and to reioyce in him and to blisse his holy name fith that he hath once shewed him selfe a father and Sauiour towards vs That it may please him to graunt this grace not only to vs but c. The Cxxix Sermon whch is the second vpon the .xxxiiij. Chapter 4 Let vs chooze a iudgement and consider among our selues vvhat is best 5 For Iob hath sayde I am rightuous and God hath ouerthrovven my right 6 I also am a lier in my right mine arrovve is greeuous vvithout any sinne 7 VVhat man is like Iob he drinketh skornfulnesse as vvater 8 He vvalketh vvith those that vvorke iniquitie he vvalketh vvith the vvicked 9 For he sayeth a man shall not please God in vvalking vvith him 10 And therefore ye men of vnderstanding heare ye mee God forbid that there should be vvickednesse in God or any naughtinesse in the Almightie WHen the cace standeth vppon yeelding of account of our life we muste not looke too haue any other iudge than God who notwithstanding any appeale will giue sentence of vs according too his owne knowledge and then will it be in vayne for vs to reply for wee shall gayne nothing by it Howbeeit for asmuche muche as men are rebellious and can not finde in theyr hearts to confesse that God is rightuous except they be compelled to it God vseth a maner of speach in the holy scripture that he is coÌtented togo to lawe with vs and that there shall bee as it were some meane iudge agreed vpon betwixte him and vs Not that any suche thing can be done but to the ende that we shoulde be the more reproued and conuicted in that although wee might go to lawe with him yet would it not auayle vs a whit And hee speaketh after that maner in his Prophete Esay Lette vs chooze men sayeth hee to iudge betwixt you and mee True it is as I haue said that there is no reason why God shoulde abace himselfe so farre His meening is no more but to shewe that although wee had libertie to cyte him and to pleade our cace agaynste him yet shoulde wee alwayes be ouercome After the same maner doth he deale here in this text when Eliu sayeth Lette vs chooze iudgement according as hee had protested heeretofore that he would not be afrayde to speake Forasmuche then as Iob had complayned that God abashed him with his maiestie and that hee had no hearing Thervpon Eliu sayeth Go too I will not so fray thee that thou shouldest colourably alleadge that there is no reason for thee but I will come peaceably to thee and it
is too outrageous and beastly a dealing Therefore when wee bee tempted too grudging and impacience let this text come too our remembraunce and let vs say thou wretched creature what doest thou VVhat a maze enterest thou intoo This is not a simple temptation but a pushing wyth the hornes agaynste god Thinkest thou to blot out his rightuousnesse VVith whom doest thou matche thy selfe Then if our fleshe bee so itching as too make vs bende oure selues agaynst God let this bee as a barre too holde vs backe And if that suffize not let vs adde thus muche further that it is too greate a malapertnesse for vs too desyre too chooze specially by taking awaye Gods choyce That menne shoulde haue the libertie too say this must bee done and that God shoulde haue the soueraintie too gouerne vs as hee lysteth are twoo things that cannot stande togither And why VVee agree with God as fire with water VVee bee verie well sighted For if we looke but halfe a finger length before vs wee are dazeled as soone as wee open oure eyes and commonly wee iudge that thing too bee euill which is good Our desires are corrupt and so are all our affections and thoughts So theÌ how should we agree with God who is the infinite and incomprehensible wisdome and vnto whose rightuousnesse it behoueth vs too bee subiect Seeing there is such a contrarietie betweene God and men If we haue the choyce God must be packing or else tyed to the stake and our lusts must bee like chaynes and cordes to say to him thou shalt not stir And what a presumptuousnesse were that So then if wee bee tempted to grudge at our afflictioÌs or at any other thing ⪠when the state of the worlde is out of order so as things fall not out to our liking let vs thinke thus with our selues True it is that I may wish this thing thy god giueth thee leaue to aske of him so it be done with humilitie and subiection But wheÌ thou hast made thy request thou must hold thy self quiet though things fal not out to thy liking euen though thy God seeme to be minded to greeue thee of set purpose yet must thou yeeld in that behalf and not play the beast Seing it is so let vs mark well this sentence where our Lorde sayeth VVhat whither would you go you shall haue the choyce I shall meddle no more It is all one as if we would bereeue God of his beeing and abace him in such wise as we might be maisters ouer him But verie nature teacheth vs the contrarie to that and as often as wee murmure after that maner and storme at things bycause they fall not out as wee woulde wishe it is as much as if we would thrust God vnder our feete True it is that we think it not but yet must we not fall to such blockishnesse Then let vs thinke vpon things and enter into the sayde consideration to the ende we bee no more so rebellious as we be And for an ende let vs also marke well this speech where it is sayde what knowest thou speake it For as I haue touched alreadie if wee meane to twit a man that he is a foole we will say thou knowest not what thou sayest If we wote not what we say it followeth that wee knowe nothing And out of doubt when all our skill is throughly tryed and that we be searched from top to toe what we be it will bee founde there is nothing in vs but dotage that maketh vs go astray And yet for all that ⪠we must alwayes be pratling whatsoeuer come of it I speake of those that follow their owne sensualitie For it is well sayde I haue beleued and therfore will I speak And marke here howe we may speake wizely that is to wit by vttering that which we haue learned in Gods schoole and by his word This then is a good speaking allowed of god yea and a sacrifice of good sauour vnto him namely when we confesse that all things are good which he hath shewed vs and when we rest wholy vpon his saying Yee seâ then in what wise wee haue too speake But when a man aduaunceth and throusteth foorth himselfe to speake what soeuer hee hath ymagined in his owne brayne in so doing hee checketh agaynst god And what knowest thou Let a man trie well all thy strength and vnderstanding of thy mind and he shall finde it but stark folly Therfore whensoeuer our tongue is to lauishe of talke let vs remember how it is sayde here what knowest thou And it is certaine that in this place our Lorde ment to condemne all mans wit like as in other places of the holy Scripture where it is sayd that God knoweth the thoughts of men how they be but vaine and that he sercheth all their secrets and ouertaketh the wilie in their wilinesse and that men maye well beare themselues in hande that they bee sharpwitted and suttle and yet all is but smoke and vanisheth away strayght So then in this text our Lord sayth go to if you haue any wisedome shewe it but if you haue no skill why then do you speake Heere we haue a generall doctrine ⪠which is that we must not clayme any thing of our owne wit to trust vnto it Therefore as oft as our wit runneth at rouers so as wee presume too talke and iudge of matters reshly let vs assure our selues that the holy ghost setteth himself against it as our aduersarie partie sheweth that there is nothing but foolishe rashnesse in vs And why For wee haue no skill True it is that God hath giuen vs reason and vnderstanding but that is but onely to do vs to wit that the light of God shyneth in our darknesse of purpose to make vs vnexcusable insomuch that wee haue no knowledge except God speake vnto vs and inlighten vs by his worde and that is the way whereby we may be menne of vnderstanding according as it is sayde in the Psalme that our wisedome is to profite vnder him And therfore let vs marke that we must vtterly distrust all our owne reason and knowe that till our Lorde haue inlightned vs by his worde we are vtterly voyd of all discretion and there is neither modestie nor honestie in vs Lo what we haue to beare in minde Furthermore when we speake let vs be sure aforhande that our Lord hath taught vs and that wee haue the thing of him which wee vtter and not imagined it of our owne brayne If all this were well practized we should see the world in another order than it is For there are two things which displace all right The one is when we will be wise in our owne conceyts ⪠and the other is when wee giue bridle to our affections and lustes But if wee knewe well the thing which is spoken heere that is to wit that we haue no skill at al and that our speaking is but too bewray ⪠our owne folly I
be well considered that wee bee not able to see God howbeit as I haue said alreadie true it is that God graunteth vs the grace and priuiledge to shewe him selfe vntoo vs howbeit that is but so farre foorth as hee knoweth too bee expedient for vs God beeing inuisible of him selfe sheweth him selfe in a glasse so farre as is conuenient for vs that is to wit in his worde and in his workes but yet must wee not be to inquisitiue of him And this is also the cause why he sendeth vs alwayes to the meane which he hath hilde to allure vs to knowe of him For he knoweth our ouerboldnesse and also the ficklenesse of our wit and that wee be so vnconstant as it is pitie to see Truely they are two great vices when men are so ouerhardie and also haue so disordered lustes On the otherside there is ignorance or rather beastlinesse and moreouer also frowardnesse And therefore we haue neede to bee restrayned by the meane that God hath giuen vs which is too bee contented with the things that are coÌteyned in the holy scripture assuring oure selues that wee shall bee no more in danger of straying if wee followe that way without stepping out of it and consider Gods workes not to iudge of them after our owne fancie and liking but onely by hearing what he telleth vs by his worde and by suffering our selues to be taught at his mouth so as wee desire to haue none other cunning but that And furthermore for as muche as it is sayde that our Lorde Iesus Christe is the liuely image wherein to beholde whatsoeuer is good and conuenient for vs to know let vs rest there according also as it is sayd in another place that al the treasures of wisdome and knowledge are layde vp in him Then let vs marke well that we be blinde wretches and that if we wil inquire of God by our owne wit he shall be hidden from vs and we shall neuer come neere him and much lesse be able to come at him And therfore we must learne to condemne our selues vtterly confessing that there is nothing in vs but meere brutishnesse Haue wee once acknowledged that let vs praye God too inlighten vs by his holie spirite that we may not be full of presumptuousnesse and pryde to say I am able to seke theÌ of my self Let vs kepe our selues from such diuelish presumption and let vs huÌble oure selues before God praying him to inlighten vs And herewithall also seeing he hath ordeined his word to be the meane to shewe him selfe vnto vs let vs bee as it were tyed to it and not attempt to passe beyond it Thus much concerning the first poynt that is shewed vs heere Nowe let vs come to that which is sayde that there is a iudgement before his face and that we must wayte for it I haue touched alreadie that we must not esteeme Gods iudgementes by our eyesight for that is too short and it is so dimme as it is pitifull VVhat then Let vs vnderstande that God dwelling in vnapprochable light as the Scripture sayeth reserueth too himselfe the knowledge of the things which are to profound for vs Therfore let vs conclude that God is rightuous although wee see it not and that whensoeuer we finde his doings straunge and are offended at them we must thinke thus wretched creature thou hast eyes in deede but they are too dimme yea and they are starke blinde and althoughe thy God inlighten thee yea euen with some good portion yet wil he still restraine thee to the end thou maist do him the honour to confesse that he is rightuous Seeing then that thy wit and vnderstanding are so weake what a thing were it if thou wouldest comprehende the infinite wisedome of God Therfore refer the things vnto thy god which passe thine vnderstanding for thou seest not the reason in that behalf vntil thou beare wel in mind fully beleue this lesson in thy hart that there is iudgement before the face of God. Marke I say how it behoueth vs to correct the ouerboldnesse that is in vs to the end we may coÌfesse that although we might seeme to haue cause to enter into disputation against god yet notwithstanding he seeth the things that are hid from vs And this is the comparison of the contrarie things that I spake of euen now Then whereas it is sayd that there is iudgement in Gods sight it is also declared vnto vs that it is not in our sight as if Eliu should say God seeth and not men God knoweth and man is ignorant VVil we theÌ reserue vnto God his due honor VVe must rid ourselues of the vaine presumption wherein wee are puffed vp by nature for we would be to wise and we are alwayes tickled with this diuelishe lust of desirousnesse to inquire of the things that belong not vnto vs Therefore let vs be contented to glorify God yelding vnto him that which is his own namely a wisdome that surmounteth al our vnderstaÌding capacitie But it is impossible that this shuld be done without hope for that is the stay that holdeth vs in the obeying of our God and the thing that nourisheth vs in modestie lowlinesse and out of dout if we hoped not that things shuld go better and that God would giue them such an end as we cannot now perceiue it is certein that our minds should neuer be quiet Then let vs marke that if we will giue God the glorie which belongeth vnto him by confessing him to be rightuous it behoueth vs to be hopeful And although things go amisse so as all is in a broile and it semeth that heauen and earth should be coÌfounded togither yet must we rest vpon the promises that he hath giuen vs which are that for asmuch as he turneth the darknesse into light as he hath shewed in the creation of the world and knoweth how to draw good out of euil he wil so dispose the things that seemed to be vtterly out of order as it shall be perceiued in the ende that he hath a wonderfull wisdome Neuerthelesse that is not at the first brunt Therfore here is a good doctrin warning namely that we must not iudge of things at the first sight for that were too hastie and rash a iudgement but hope must go before vs and be as a lampe to shewe vs the way And what is the oyle of this lampe That is to say how are we inlightned by it By sticking to Gods promises For if we wait paciently til God worke according as he hath spokeÌ with his mouth and vntil his hand vtter it self in conuenient time then shall we learne to be modest and to glorify him by confessing him to be rightuous in all his doings notwithstanding that we be troubled heere and seeme to be in the midst of many gulfes And this is the true studie of Christians Furthermore marke here how we be nowe adayes so easily caried or rather vtterly driuen out of the way
deare for the time when they shall so abuse his pacience which woulde allure them vnto goodnesse by giuing them respite to amende Seing then that the wicked do so mocke at God horrible vengeance must needes fall vpon their heade in the ende and that shall be at the great day Furthermore if God spare vs let vs not ceasse too bee watchfull and if hee chastice vs and beate vs with his roddes let vs alwayes consider howe terrible his wrath is and therevpon conclude that hee doth but summon vs And why Too the ende wee should preuent his last iudgement Therefore let vs alwayes thinke vpon the great daye and not tarie till wee bee taken tardie with the comming of oure Lorde Iesus Christe but let euerie of vs condemne himselfe when God stirreth vs therevnto Furthermore let vs alwayes beare in remembraunce that God is oftentimes myndefull of mercie in the middes of his displeasure and that the same is the cause why hee examineth not the great multitude of oure sinnes For how great is the multitude of oure sinnes I praye you if euerie man would examine himselfe as he ought to do should he not finde an infinite number of sinnes in him yea and of so heynous offences as would vtterly dismay him But the cause why we consider not the greatnesse of our sinnes is our hypocrisie which hindereth vs and keepeth our eyes blindfolded But if a man would examine himselfe throughly hee shoulde finde him selfe a hundred thousande times confounded before hee came halfe too his wayes ende For God seeth muche more cleerely than wee doe VVhen we haue spyed one fault God wil spie out a hundred thousande yea euen of millions what shall the heauenly Iudge doe So then let vs marke that God forbeareth vs of his owne mercie to the ende he would not trie vs in the multitude of oure sinnes that is too say not search vs to the vttermost And Eliu sayth expresly here in multitude greatly or in great number to signifie that it were impossible that any creature shoulde stande out if God of his goodnesse did not spare them and continually abate the rigoure of the punishmentes which wee haue deserued by our sinnes And heerevpon as I haue sayde alreadie wee must needes thinke that there is a farre other iudgement than can bee perceyued in this worlde howbeeit wee knowe it not as yet and God beareth with vs And when wee bee come to the lowlynesse too condemne ourselues and to craue forgiuenesse at his hande let vs not doubte but that when wee shall appeare before his iudgement seate at the latter day all our sinnes shal be wyped out there and let vs vnderstande that the examining of vs which hee doth nowe put vs to in part to the end he may not examine any thing at al at the latter day and that the remembrance of our offences may bee so abolished as they may not come to account before him but that we may bee receyued there as rightuous as thoughe there had bin nothing in vs but al innocencie and soundnesse Ye see then that it behoueth vs so to apply this doctrine to our vse as we may learne so to walke in hope as wee may alwayes goe forwarde to the comming of oure Lorde Iesus Christ and also profite our selues when wee see that oure Lorde sheweth vs tokens of his wrath and vengeance as at this present Alas what calamities are to be seene through the whole worlde And wee might say that God is vtterly alienated from vs if wee had not his doctrine to fense vs withall Surely when wee doe throughly consider the outrageous iniquities that reigne euerie where it appeareth playnly that God beareth with the worlde and proceedeth not with suche rigour as men haue deserued Therefore let vs learne hereby to returne vnto him with the better heart not doubting but hee will receyue vs And besides that let vs holde our thoughtes and affections fettered and brideled And for as much as Eliu hath here condemned al wicked thoughts wandring wordes and false ymaginations let vs beseech God first to clenze our heartes from all the wicked fancies wherein we bee too much intangled and therewithall to bridle our tongs that we may not vtter any thing but to his honour according to the request which Dauid maketh saying Lorde open thou our lippes that my mouth may set forth thy prayse So then wee haue good cause too praye God so to gouerne both our myndes and our tungs that all our thoughts and wordes may be to his honour For if Dauid who was so holie a Prophete needed to craue this at his hande what had we neede to do which are so euill taught Seeing it is so let vs bee well aduised that whensoeuer wee thinke of God wee esteeme him good wise and rightuous in all respectes and that when so euer wee speake of him it maye bee too call vpon him and to yelde him thankes for his goodnesse which he maketh vs to feele in these dayes wayting till wee bee filled with it to the full Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes praying him to touche vs so to the quicke as we may learne to returne better vnto him with true repentaunce so bethinking vs of oure life paste as wee maye amende it heereafter and henceforth learne to giue our selues wholly too his seruice in following his holie commaundementes as they are shewed in his lawe whereby wee ought to rule oure whole life And so let vs say Almightie God oure heauenly father wee acknowledge and confesse c. The Cxxxix Sermon which is the first vpon the .xxxvj. Chapter ELiu spake againe and sayde 2 Heare me and I vvill argue vvith thee for yet haue I vvordes to speake of God. 3 I vvill extend my knovvledge a farre off and proue him to be rightuous vvhich made me 4 My vvordes shall be voyde of vntruth and the perfect of knovvledge shall be vvith thee 5 God being mightie yea being mightie in strength of mynde enuieth not or reiecteth not 6 He quickneth not the vvicked but giueth iudgement to the afflicted 7 He vvill not turne avvay his eyes from the rightuous THey that had heeeretofore vphild that God leaueth no sinne vnpunished in this world are beguiled as hath bin declared more fully alreadie And sure we see that God reserueth the punishment of many faultes to the ende to make vs looke the further For if he should as now execute a full iudging wherin nothing were missing we should haue no occasion to hope for the coÌming of our Lord Iesus Christ he shuld haue no more to do in iudging of the world for all would be done afore hande So then Gods punishing of sinnes in this world is not at all times nor all after one rate It is ynoughe that hee gyueth vs some tokens and markes that he is Iudge of the world The like also is perceyued in mainteyning the godly It is said that
Moreouer as oft as we heare it thunder let vs vnderstand that it is a sounde which proceedeth from the mouth of God. For our wittes must not friske and wanze awaye in the ayre as though the thunder were ingendered there without the commaundement of a superiour maister Then let vs come vnto God and assure our selues that the thunder must needes bee ingendered by the power of his mouth And when the ayre is so troubled and all on a rore let vs vnderstand that the same is no dead thing but the very order which God hath stablished whereby his power is manifested vnto vs Ye see then what we haue to remember But if we can perceiue that God moueth mens hearts by lightning rayne and tempests let vs assure ourselues that we be doublefolde guiltie before him when wee be familiarly taught not by a confused noyse but by his worde so as he offereth vs a doctrine that is certaine and wherein we may be edified And doubtlesse wee deserue to be much more greeuously condemned if we take not profite of the hearing of this voyce whereby hee dooth not strike vs in feare but comfort vs True it is that when soeuer Gods worde is preached the ende whereto it tendeth is too make vs feele our wantes For it is not withoute cause that Gods woorde is tearmed a twoo edged sworde to examine men and to search all their thoughts and affections And for the same cause it is sayde also that we must bee sacrificed vntoo God by the meanes of the Gospell There must then bee a kinde of dying in vs or else Gods worde shall neuer preuaile in vs VVe must renounce our selues and whatsoeuer is of our owne nature must bee beaten down Thus ye see how our Lord thundereth and lightneth by his worde But on the other side by the selfe same worde hee also quickeneth vs coÌforteth vs and to be short giueth vs a full ioy in that he calleth vs to himself offereth vs his sonne to guide vs thither telling vs that in him wee bee assured of our saluation So then seeing that God speaketh so familiarly vntoo vs if we hearken not vnto him to glorifie him lyeth there not a more greeuous and horrible damnation vpon vs than vppon suche as neuer had any teaching more than theyr onely beholding of the order of nature and their hearing of the thunder and yet were moued inwardely at it True it is that this perceyuerance shall be ynough to condemne vs as I haue sayd alreadie and although men had neuer heard eyther lawe or scripture yet notwithstanding if they lyued in this worlde they haue not any excuse for God is sufficiently declared vnto them to reproue them of malice and wilfull stubbornnesse And vndoubtedly we see that God hath tormented and as it were racked the greatest despysers of his Maiestie that euer were by his thunder Reade the Storyes of the Heathen men and ye shall see that the greatest scorners of God that euer were haue beene so frayde and afflighted that mauger their heartes they haue shewed at the hearing of the thunder yea and confessed that there was a God aboue the thunders and tempests whome they were inforced too feare God hath distressed them in such wise that they were set as ye would say vppon a scaffolde as if open execution should be done vppon some man that had wrought high treason agaynst his Prince Euen the greatest Princes of the worlde haue taken knowledge by thunders and tempests that there was a God in heauen which gouerneth all And that is a proofe that the thunder ought too bee ynough too bowe the hardest heartes that can bee seeyng there is such a marke of Gods Maiestie in it Then needeth there none other thing than the tempests and lightnings that are seene in the ayre to condemne the dogges and swine that make a mocke of all Religion Although there were neither lawe nor doctrine in wryting yet doth the onely thunder holde them conuicted so that spite of their teeth they must bee faine too graunt that there is a God in Heauen So then this voyce whereof mencion is made heere will be ynough to condemne all the men in the worlde although they had neuer heard nor read so much as one worde of doctrine How bee it wee must always come to the comparison that I haue touched which is that if Gods thundering in the ayre with a confused sounde bee a sufficient speaking too condemne the vnbeleuers and his making of the lightnings to flash abroade is a sufficient light too condemne the blinde what shall followe when hee speaketh gently and vseth so amiable a maner of teaching yea and euen lispeth with vs too the intent wee might vnderstande him the better VVhen he not onely affrighteth vs not but also allurerh vs with gentlenesse and curtesie too come vnto him if wee bee stubborne agaynst him what shall become of vs VVhat excuse will there bee for vs And heere ye see why in the Psalme that I haue alledged it is sayde that in the Temple of God euerie man shall giue God glorie For after that the Prophet had spoken of this mightie voyce of God which maketh the mountaynes too remoue the Rockes too melt away the Earth too quake the trees too fall downe from mounte Libanus and the wylde Goates too slinke their Kiddes in the Forrestes and which moueth and shaketh the whole world afterward hee addeth that God shall bee glorifyed in his Temple And howe then VVhen the lightnings flash throughe the wings of the Earth that is to say ouer all the borders of the Earth and the Thunderclappes are hearde from the one side of the worlde to the other ought not God too bee knowne in all things and ought not both greate and small to doo him homage Yes verely And wherefore then doth the Prophete speake specially of the Temple of God It is according too the comparison that I haue touched which is That God affrighteth and wakeneth the Heathen men when hee thundereth howbeeit that is not to bring them too saluation but onely to conuince them vtterly too the ende they shoulde not pretende any tryfling excuse that they knewe not God nor his Maiestie They knewe him sufficientely too their vtter condemning but as for vs Gods intent is too drawe vs too saluation when hee speaketh vntoo vs For there hee thundereth not too make the ayre rore neyther maketh hee confused noyse as I haue sayde but hee speaketh gently and familiarly hee vttereth his heart vnto vs hee sheweth vs which is the way of life and he inlightneth vs with the brightnesse of his worde which shineth vpon vs Thus ye see why God deserueth too bee glorified in hys Temple For although hee be manifested too the whole worlde and all creatures are inuited too prayse him yea and that they bee constreyned and inforced therevntoo yet is there a farre other more mightie and royall power in the worde that is preached vntoo vs For there God
he shedeth the light through theÌ whether he know the order and disposition of the cloudes and the woonders of him that is perfect in knowledge VVhen hee sayth knowest thou how God did set a lawe to his creatures there are here two things to be noted One is that God not onely hath created his workes once for a do but also that hee gouerneth them still and applyeth them to such vse as he thinketh good according as I haue declared these former dayes Howbeit for as much as this saying is set downe here newe againe let vs wey it throughly for it importeth a good lesson For what a thing were it if a man shuld tell vs that God did but only create the world that as now things fall out as they may It were a verie slender and cold tale And yet so did the heathen men almost euerie one of theÌ I meane those that had some good sparke of religion in them For I let passe those braynsicke beasts which are of opinion that the world was without beginning as the wizest of them that euer was I meene Aristotle suppozed He neuer had his match and yet notwithstanding hee resteth vpon that poynte and the Diuell did so carie him away as hee knewe not the maker of the worlde And although he knewe that there was a God yet knewe he not the creation of the worlde which is as yee would say the face of God which he will haue men to looke vpon But as for all those whiche had any seede of religion in them although they knewe that God created the worlde yet vnderstood they not his prouidence wherin all things are conteyned in so much as the things that were created by his power continue stil through his goodnesse wisdome and iustice This thing was vnknowne too the heathen men Therefore let vs remember well the doctrine that is conteyned heere whiche is conformable to the saying of our Lord Iesus Christe that the father worketh yet still and he with him who is the same wisdome whereof Salomon speaketh in the eyght of the Prouerbes So then will wee knowe surely that God is the maker of heauen and earth as we confesse him to be Let vs therewith call to remembrance that hee guideth all things and that hee hath not forgotten his creatures but ordereth them after his owne pleasure and therby wee may conclude that the clouds gather not togither in the aire at auenture nother are ingendered at the pleasure of the earth but it is God that guideth all thinges and setteth an order bothe for fayre weather and for foule so that bothe of them come of his souerain dominion insomuchas there neuer falleth any one drop of rayne nother is there euer any fayre wether nother is there euer any little puffe of wynd but our Lorde hath commaunded it and the creatures although they bee senslesse haue a secrete mouing from him that gouerneth all and is aboue al. Thus much concerning the first point And in the second place it is shewed vs that we vnderstand not this ⪠nor are sharpwitted ynough to know it and therefore we must stoupe vnder the word of God and fayth must be all our vnderstanding Ye see then that on the one side Gods prouidence is warranted vnto vs to the intent we should not doubt but that all things are gouerned by his wil And therwithall it behoueth vs to take knowledge of the rudenesse that is in vs to the ende that although wee cannot iudge of all things but many things passe our reach yet we shuld not therfore think that they be nothing but run backe to that which is sayd here concerning herkening Then if our wits be to small and feeble let vs resort to our God who will shewe vs the things that are hidden and vnknowne and wee must not iudge of them after oure owne fancie for there is not a more horrible confuzion thân mannes reason when it can not submit it selfe to God and his worde Nowe if we can not iudge of the visible things and of the things that concerne this worlde furtherforth than God inlighteneth vs by his holie spirite and guydeth vs by his worde what can we doe concerning Gods euerlasting kingdome whiche is farre hygher without comparison than all the things that are spoken of heere VVe be not able to iudge of worldly visible corruptible and flyghtfull things and how then shall our iudgement reache to the spirituall kingdome of God Must we not needes come short there Therefore let vs learne to humble our selues and to be modest by all meanes And when we come to the knowing of the things that belong to our saluation if wee mynde to profit well therein let vs first acknowledge that wee bee not able to knowe aught otherwise than God teacheth vs therefore let vs referre our selues vnto him and be contented to be guyded by his worde And when wee see not the thing that wee couet to knowe let vs assure our selues that our Lord intendeth to humble vs and let vs not in this cace play the braynlesse sorte to iudge after our own imaginacion but be contented to remember the lesson that is shewed vs in Gods worde Thus yee see howe wee ought to put this sentence in vre Nowe by the way Eliu speaketh here of the things that are to be seene and yet the reason of them is incomprehensible True it is that men may say somewhat of them but in the end they must needes conclude That Gods wonderfull workes are to high for vs Therefore he sayth come on canst thou discusse mee why thy clothes are warme wheÌ God giueth rest to the earth by the south wind That is to say in sommer when the wether is whot and the Sunne beareth power if the wynde drawe not northward but that the south wynde reigne yet notwithstanding the wind is none such as a man may perceiue it Lâke as in Sommer time when the wether is calme true it is that the coole gales come peraduenture froÌ the south but yet it is no such winde as may bee perceyued for the weather shall bee so still as a man shall not perceyue that there is any wynd stirring And then doe men swelt with heate bycause the weather is then whottest And that is the cause why it is sayd that God maketh the earth to be quiet by the Southwinde Canst thou at suche times so muche as iudge why the sweat issueth out of thy bodie Thou seest thy clothes wet with it And besides that thy clothes shall burne thee if the Sunne haue shone so long vpon them as to heat them through so as they shal not be able to fence off the heat from thee Canst thou tell the reason hereof Againe wart thou with God saith he when he did spread out the heauen VVe see this work as a mirrour of molten glasse Lo what a maruellous molten work this spreading out of the heauen is Art thou able to comprehend the inestimable power
telleth vs and the doctrine is chawed and put into our mouthes VVe see then that God pitieth vs when he appoynteth men to bee the ministers of his worde and to teach vs in his name authoritie For he knoweth our abilitie and that forasmuch as we be feeble we should out of hand be swallowed vp of his maiestie and ouerwhelmed with his glorie And that is the cause why he stoupeth downe to our lownesse in instructing vs by the meanes of men Yet for all that it is requisit also that we should be touched to yeeld him the reuerence that he deserueth For without that wee woulde abuse his goodnesse and whereas he commeth vnto vs we in the ende woulde play haile fellowe wel met with him And that is it that is rehersed to vs here presently For god perceyuing that Iob was not sufficiently subdued with the matters and reasons that Eliu had alledged maketh him to feele his greatnesse by a whirlewind to the ende that being therwith put in feare he should yeeld himselfe to the acknowledging of his fault and wholy obey whatsoeuer should bee sayde to him And so we see that God applieth himself to vs after all fashions to the intent to win vs For one wile he stoupeth downe vnto vs And why Bicause he perceyueth vs to be to grosse rude to mount vp vnto him Neuerthelesse forasmuch as there is ouergreat pryde in our nature it behoueth vs to feele him as hee is to the ende we may learne to feare him and too heare his worde with all humilitie and diligence And that is a point which we ought to mark well For therein we see the loue that he beareth vs and the care that hee hath of our welfare For needs must he be carefull of vs when he doth as ye would say so transfigure himselfe as he not only voutsafeth to talke familiarly with vs but also to stammer and lispe with vs when hee seeth it meete and conuenient for vs And againe forasmuch as he seeth that this goodnesse of his might turne to contempt hee doth also aduaunce and magnifie himselfe as is meete for him to do to the intent we should knowe our owne state too submit our selues wholy vnto him And so much the more ought wee to desire to be taught by his worde sith it is agreeable to our capacitie and that therein God hath not ouerslipt any thing that is requisite and profitable for our saluation Seing then that our good God hath vouchsafed to stoupe downe in that wise vnto vs and yet therewithall aduaunceth himselfe to frame vs to his obedience let vs bee the willinger to heare him when he speaketh And let vs no more make this fonde excuce that Gods worde is to high and darke for vs or that it is to terrible or that it is too simple For when we shall haue well cast vp our account we shall find for a certaintie that our Lord setteth vs forth such a maiestie in his woorde as is able to make all creatures to quake and yet is there also a simplicitie to the end to make it to bee receyued of the most ignorant and vnskilfull moreouer there is so great light in it as wee may vnderstand it without going to schoole at leastwise if we bee teachable for it is not without cause that hee calleth himself purposely the schoolemaster of the lowly and little ones Thus ye see that the thing which wee haue to marke in the first streyne is that Gods speaking too vs by the mouth of men is to the intent wee shoulde come the more freely too him receyue the things with better leysure which he on his behalf telleth vs and not be astonished out of measure Howbeit forasmuch as we be dul vpon the spurre and yeeld him not the honour which he deserueth hee maketh vs to feele him as he is and exalteth himselfe in his maiestie to the intent that the same should bring vs to do him honour And it is purposely sayde that the Lorde spake vnto Iob out of a whirlewinde It was not ynough for him to haue giuen some token of his presence but he did also rayse as it were a vehement tempest VVe shall finde in the Scripture that sometimes God raysed thunder after the same sort when hee listed too speake to his faythfull ones But we haue specially to marke heere the circumstance of the place that forsomuch as Iob was not sufficiently tamed God was saine to shewe a terrible force to him The cause then why hee thundered and raysed this whirlewinde was that Iob shoulde know with what a Lord he had to deale In generall it is commonly sayd that God dwelleth as it were in a darke cloud or rather that he is compassed about with light and therefore that we cannot come at him insomuch that if we woulde looke vpon God our senses dazle by reason of the thicke darkenesse betweene him and vs This then is verie well spoken in generall of the glorie of God to the ende wee should not presume to bee ouer inquisitiue of his incomprehensible determinations but tast so farre of them as it pleaseth him to discouer them vnto vs and therewithall consider that all our senses fayle vs if he vouchsafe not to come to vs or else to lift vs vp to him and yet neuerthelesse that for another respect that is to wit bycause of our sturdinesse God must be faine to shewe himselfe terrible to vs True it is that he would faine drawe vs to him by gentlenesse and we see that when men bee well disposed to submit themselues vnto him he vseth the sayd louing maner of inuiting them vntoo him as gently as may be But when he perceiueth any sturdinesse he must needs first of all make vs to stoupe for otherwise what shoulde he win by speaking too vs And that is the cause why in publishing his lawe hee rayzed thunders blew trumpets in the ayre and made all to shake insomuch that the people were so afrayde as they sayd let not the Lorde speake vnto vs for then are we but dead wee be vtterly vndone VVhy did God shake the earth after that maner and why did his voyce rore with such terriblenesse Ment hee too driue away his people that they shoulde not heare him Truely it is cleane contrarywise sayde That hee gaue not his lawe in vayne but that he ment to giue the people a certaine rule to the ende they might knowe the way of lyfe So then his raysing of whirlwindes and tempests in the ayre is not too scare vs that say I is no part of his meening but it serueth for a preparatiue too subdue the loftinesse of those folke which would neuer haue obeyed God and his word nor neuer haue acknowledged the authoritie of him that spake without these tokens whiche were added And therfore let vs mark wel that gods speaking to Iob after that fashion out of a whirlwinde was no more than needed Nowe if such a holy man who had
applied his whole indeuer to the honouring of God needed to bee subdued after that maner what had wee neede too be Let vs compare our selues with Iob. He was a mirrour of Angellike holinesse wee haue heard the protestations that he made here before and although he were extremely afflicted and by reason therof did murmure and let slip many wilde words yet did he alwayes hold himself to the grounde of woorshipping God and of humbling himselfe vnder his hand he hilde still that generall poynt though he swarued aside in some particulars But we bee as fleshly as may be and our vanities do so carie vs away as we bee in maner starke drunken Hardely can wee discerne that there is a God in heauen and if a man set his woorde afore vs we make slowe haste to it yea and we bee duller than Asses in it Had not our Lorde neede then to make vs feele his maiestie and too touche vs with it in good earnest Nowe truely God needeth to rayse vp stormes and whirlwinds to make vs know that it is he which speaketh but hee must dispose vs after another maner too come vntoo him according also as hee doeth Then if one man haue hartbitings and troubles in his conscience and another be afflicted with diseases and the thirde bee touched with aduersitie let vs vnderstande that it is God which calleth vs to him bycause wee come not too him of our owne accorde nor do drawe neere him to heare his worde he subdueth such hardhartednesse as meete is it shoulde be to the ende that our mindes should be humbled in true obedience Doeth God then see such rebelliousnesse in vs Hee muste needes vse the maners and meanes aforesayde to draw and win vs to himselfe and to the ende wee may heare him hee must be fayne to speake to vs as it were out of a whirlwinde not that this preuayleth in all men For wee see some that kicke against the prick and play the restie iades and although god quicken them vp yet winneth he nothing at their hand How many of these wretches are to be seene whom God chastiseth so many wayes striâing so hard blowes vpon their heades with a beetle that if they were neuer so harde they must needes bee softned and yet notwithstanding they neuer leaue gnashing theyr teeth at him VVe see they cannot be trayned neither can they by any meanes be moued so full of pride and stubbornnesse do they shewe themselues agaynst God euen spyting him to the vttermost of theyr power So then it were much for the behoofe of all those whom God chastizeth that they were disposed too come vnto him and that is his intent Therefore let vs beware that we disappoynt not our God but as oft as he sendeth vs any aduersitie let vs learne to resort to him as well as though hee spake with thunder or thundered vpon vs to make vs heare him Let vs consider this and let vs so coÌsider it as our mindes may be truly subdued vnto him and our whole seeking may be to bee wholly humbled vnder his obeysance Lo what we haue to marke in this streyne And let vs marke further that although God doo not in these dayes thunder from heauen yet notwithstanding all the signes that haue bene giuen in olde time for the warranting of his worde ought too serue vs also at this daye VVhen Gods lawe is preached vnto vs wee must immediatly match therewithall the thing that is spoken in the ninetenth of Exodus which is that the lawe hath beene duely warranted and that our Lorde gaue full authoritie therevntoo when hee sent thunder and lightenings from heauen and made the ayre to ring with the noyse of his trumpets and that all this was done too the intent that the lawe shoulde bee receyued with all reuerence euen to the worldes ende As much is imported in this verse For wheras it is sayd that God appeared in a whirlwind it behoueth vs to vnderstand that his intent was to warrant the thing that is conteyned in this booke and not only that but we must also extende this authoritie vnto his whole word There is yet this one thing more to be considered that if God begin to call vs too him after a louing maner and shew himself rough sharpe in the end we must not think it strange but rather examin well our life to knowe whether wee haue obeyed him or no and in so doing let vs on the one side acknowledge his apparant goodnesse and on the other side consider that he must needes vse the second meanes to win vs when hee seeth that he gayneth nothing by his fauourable dealing which hee had shewed vs As for example God doth sometimes cocker vs when he intendeth to take vs for his owne and to haue vs of his flocke and hee setteth foorth his worde vnto vs without sending vs any affliction Verie well wee see it is his will so too do and wee like well of it But yet in the meane while we profite not our selues by it to bee confirmed in his goodnesse as wee ought to be to renounce our owne wicked lustes to forget the worlde and to giue our selues wholly vnto him Hee beareth with vs for a time but in the ende when he seeth vs so retchlesse he beginneth to smite Heerein we ought too perceyue that his speaking to vs as it were out of a whirlwinde is not without cause forsomuch as we had no will to heare him when he spake graciously vntoo vs and after a kindeharted and fatherly maner Therefore it is requisite that God should speake to vs with such vehemence sith hee perceyueth that wee will neuer come too him till hee haue prepared vs after that fashion True it is that hee winneth some by his bare worde howbeeit when hee seeth othersome stubborne he sendeth them some trouble and aduersitie And doubtlesse there are a number that had neuer come too the Gospell nor neuer bene touched rightly at the heart to obey God if he had not sent them some token that hee was minded to chastice them Heerevpon when they felt once by afflictions that there is nothing but wretchednesse in this world they were inforced to mislike of themselues and to cut off their pleasures wherein they had bin plunged heeretofore Ye see then how God draweth men to him after diuerse sortes But let vs profite our selues by the meanes that he vseth towards vs and againe when he speaketh not to vs in a whirlwinde let vs on our side bee familiar with him and suffer our selues to be ruled by him as sheepe and lambs For if he spie any hardhartednesse in vs he must needes subdue vs whether we will or no. And although he suffer vs to play the looce colts for a time yet at length we shall feele his terrible maiestie to make vs afrayde at leastwise if it please him to shew vs fauour for God doth vs a singular good turne when he wakeneth vs after that maner and
that he had wrapped vp Gods wisdome in his own folish words For if we reason of Gods woorks after our owne abilitie and take vpon vs to be iudgers of them it is a hyding or wrapping vp of his secrets that is to say a brabling as men terme it euen without skil For we would be too wise wheÌ we talk after that fashyon and haue not bene taught afore Ye see then that wee may take this text for a confessing of the thing that had bin cast in Iobs teeth as if he should say alas Lord rightly haste thou condemned me heere before in that I tooke vpon mee to wrap vp thy secrets without knowing whervnto my words and reasons teÌded I know nowe that I haue delt folishly for it was for mee to haue accepted simply whatsoeuer it had pleased thee to apoint and I haue taken vpon mee to play the mayster before I had gone to schole my self So then Lord I acknowledge that thou hast of good right bewrayed my follie Nowe if we take it after that maner then dothe Iob make a confession wherin he attributeth such a will vnto God as is matched with al knowledge for here is as it were a coÌtrarietie betweene God and men God keepeth his will and determinacion secret howbeit he knoweth cause to doo so and he hath always a reason redy shaped On our side when we go about to discouer more of Gods will than is lawfull for vs we do but intangle it more and more all that is done without skil insomuch that the more wee go about to shewe ourselues skilful the more we bewray our own beastlinesse So on the one side let vs learne that it is for God to keepe his secrets to himselfe without making vs priuie to theÌ specially when he seeth the same too surmount our small capacitie God openeth the things vnto vs which he knoweth to be meete and expedient for vs as hath bin declared heretofore but yet muste he reserue many dark things to himselfe And why For wee bee to weake as yet to mount so hygh Thus then yee see that God may coÌceale his secrets howbeit that is with knowledge for he is not ignorant of any thing nother is it bycause he is not able to she we vs why he doth this or that but bycause we be not able to conceyue the things which as now are incomprehensible to vs Nowe as for vs truly when wee would knowe more than is permitted vs wee will well ynough alledge some cunning shifte and deuize many causes but yet at length wee must needes be confounded in our owne woordes and whereas men streyne themselues to be wise without following Gods woorde they alwayes shewe their owne fondnesse how wauering their wittes are and that there is nothing but lying in them VVill wee then haue a pure and cleere vnderstanding too speake of Gods woorks according to skill Let vs come to his schoole let vs heare him speake let vs beare away his sayings and specially lette vs haue suche sobernesse as not to couet to knowe more than he sheweth vs VVhen wee be come to that poynt then shall we speake rightly and to the edifying of our neighbours so as they shal bee confirmed in it more and more But if we passe the bounds that God hath set vs and will needes gad astray further than wee haue leaue there will be nothing but vanitie and vntruthe in our doings Thus ye see what we haue to remember vpon this verse And therefore Iob addeth I haue spoken I wist not what these things are marâelouse aboue mee and I haue not vnderstoode theÌ This confirmeth the thing that I sayd euen now Iob confesseth that he had spokeÌ without skil As how Bicause I vnderstoode not the things that I spake of sayeth he It is as much as if he had sayd I haue put forth my self too vnaduisedly And why Bycause those things were to maruelouse for mee and I haue not knowne them And heere wee haue to marke that the cause why Iob graunted himself to be ignorant is the hyghenesse of the secrets wherof he would haue spoken God made him to feele his hand but yet did he not conceyue the cause why he should be so afflicted and therevpon he entered into these deepe teÌptations to say what meeneth this that I am pinched with such extremitie CaÌnot God finde in his hart to dispatch mee out of hand I would fayne that he had destroyed mee He maketh mee to linger in peyne He knoweth that there is nothing in me but frailtie and that I am but a wretched creature and why then suffereth he mee to be so long time in extremitie If I were the wickeddest wight in the world he could do no worse to me and yet notwithstanding he knoweth that I haue serued him vncorruptly that I am no such persone as I ought to be so cast out froÌ among men These are the debatings whereinto Iob was entered And why For he preaced to farre into Gods secrets Now to correct himself he sayeth that those things were to woonderfull for him Therfore let vs marke well that when we come vnto God fall to talking of his works we ought to coÌsider that they be to highe secrets for our weake wit too reach vnto And I say it behoueth vs to haue the same persuasioÌ as wel of gods prouideÌce in general as of the things that beloÌg to his spiritual kingdome Then if it be told vs that God ordereth al things that there is not any thing done in this world without his will it is a secrete which it behoueth vs to mark wel For although euery man graunt that God is soueraine Lord and gouerner yet notwithstaÌding wheÌ we come to this point ⪠that the things whiche we see to be so troublesome out of order ceasse not to be guided by the secret prouidence of God who holdeth the sterne aboue turneth things to such end as he thinketh good we wote not where we be And what is to be done in that cace VVe must reuerently consider that we be not able to mouÌt vp to so high a secret therfore honour God in the things that we know not vntil he reuele vnto vs the things that are hiddeÌ froÌ vs as yet VVere this throughly well known these dogges that barke so against Gods prouideÌce rayle vpon the doctrine that is coÌteyned in the holie scripture wold sone ceasse their pratling There are at this day certaine druÌkards or braynlesse fellowes which wil say that if God gouern al things it must follow that men sin not any more or else that their sins ought to be fathered vpoÌ him Such blasphemies shal a maÌ heare And why Bicause such naughtipackes cannot finde in their harts to yeeld vnto this point that Gods prouidence and his maner of gouerning the worlde are a wonderfull doctrine outreaching their capacitie They leaue nothing vnto God but wil needs determine all things after their owne mind And
what a raunging is that Therefore let vs marke well that Iob telleth vs heere for a general principle that when Gods works and the skanning how al things are done heere bilowe do come in questioÌ it behoueth vs to bee alwayes so reuerend minded aforehand as to think How now Heere is a dungeon to deepe for vs and therefore we must not presume to speake after our owne vnderstanding but simply woorship God and be sober without inquiring ouerfarre and in the meane whyle conclude that yet notwithstanding God guideth al things and nothing commeth too passe at aduenture but according as he hath determined of the same as this doctrine hath often bene handled more at large heretofore Marke that for one point And for a second let vs learne that whatsoeuer things concerne the spirituall kingdome of God ought to be taken for woonderfull things aboue vs accordingly as S. Paule speaketh of them The sensuall man sayeth he vnderstandeth not the secrets of God according as it said that the benefits which God hath prepared aboue for his chosen are so excellent as no eye caÌ see them nor minde of man conceyue them Then seyng it is so let vs learn to pray God to inlighten vs by his holy spirite and to make vs stye aboue the heauens namely by the power of faith for our naturall wit can neuer atteyne thither and that when we haue obteyned that we may also haue the foresayd modestie of not passing beyond the measure of our faith as Iob treateth therof anon after Ye see theÌ that the first point which we haue to mark in this streyne is that Gods works and specially his promises coÌcerning our euerlasting welfare which are coÌteyned in the gospel are woÌderfull things aboue vs and therfore that we must not step rashly malapertly nor presumptuously to them but reuerently pray God to make vs to taste his secrets so farre foorth as is for our behoof and to open the things from day to day which are dark to vs and not suffer vs to passe our bounds but that wee may take profit by the things that he shall open vnto vs and tarie his increasing of our faith And so let vs neuer speake nor thinke of Gods secrets but with all reuerence and humilitie Furthermore wheras Iob confesseth that he spake he wist not what forasmuch as he accuseth himselfe of rashnesse let vs also learne by his example to coÌdemne al the talke that we shall haue cast foorth before wee haue bene taught by the mouth of god And let vs not bee ashamed to confesse our owne follie when wee haue shewed our beastlynesse in speaking without good ground Let vs not do as they do which clatter wheÌ they be rebuked for such do but gather more poyson and they thinke it well done of them to go through with the matter and to say Tush I wil neuer say otherwise I am stil of the same mind that I was Let vs not haue any such hardhatednesse in vs but when wee haue bene ouerbold in speaking to hastily and some wandering woords haue scaped vs before wee were wel grounded in Gods truthe let vs acknowledge our follie and renouncing our ouerhastinesse in speakyng at aduenture lette vs say with Iob I spake I wist not what But herewithall it behoueth also too bee well aduised for afterward and to practize the forealledged lesson of beleeuing or of beyng sure of our matter before wee speake And lette vs beware that wee beleeue not aught but that whiche our God hath shewed vs So then wee must come to this poynt that our fayth be grounded vpoÌ the woord of God and that the holie Scripture be all our wisdome VVhen wee be once come to that knowledge ⪠then may wee speake yea wee may speake of the things that passe our vnderstanding in asmuche as God shall haue shewed vs them by fayth as wee haue sayde afore Howbeeit it is not ynough for vs too acknowledge our faults but we must also resort to the remedie out of haÌd according as Iob hath giuen vs example therof For after he had sayd he had put foorth himself without vnderstanding wel what he spake he addeth Heare me I wil speak I will aske of thee to the end thou mayst teache mee Heere Iob preteÌdeth to represse himself bicause he sawe he had plaid the looce colt in not keeping himself within his bounds Then his confessing of his fault is not after the fashion of many men which think themselues quite discharged with saying ââ one word I haue done amisse and byandby after returne to their old byasse and are alwaies new to begin he doth not so but he sayeth Lord seing there hath bene such foolish rashnesse in me and that I haue so farre ouershot my self and run astray now poze thou me when I haue bin well taught in thy schole let me speake simply as thou haste taught mee and let it not befal mee any more to put foorth the things wherof I haue no skill This is in effect the matter that is coÌteined in this verse And wheras Iob sayeth heare mee I wil speake his meening is not too craue audience to speake what hee listeth for hee had done so to much alredy but he excuseth himselfe in saying immediatly that his questioning with God shall be to be taught at his hand Therfore let vs mark that there are two fashions of speaking vnto god The one is when meÌ pleade against him and lay forth their interrogatories make their obiections and thinke themselues to be very wise It is a lewd maner of speaking when we presume to enter so into disputation with God or to reply against his doings Let vs keepe ourselues from that kind of speche for it were better that our tungs were plucked out of our heads Although this be an ouercommon vice yet is it a detestable vice and such a one as is not in any wyse to be borne with Therfore as hath bin sayd afore let vs learne to keepe our mouthes shet that we speak not of our own head but when any imaginacions come in mind let them all fall to the ground For wheras I say it is not lawfull for vs too speak I meene that it behoueth vs to haue stay of ourselues not only for our tungs but also for al our affections Not that we be able to do so much that we should not still feele some tickling lust of desirousnesse to seeke somewhat to farre and of disputing against God but bicause it behoueth vs to fight against it to beat it down And that is the sobrietie whervnto it behoueth the faithful to be brought by the gospel that they may simply giue glorie vnto God by coÌfessing theÌselues to know nothing Then must all Gods children practise this point namely not to presume to speake so at randoÌ of whatsoeuer thing they thinke good But there is another kinde of speaking that is good and holie which they must followe and that is
dothe somtimes suffer such things too trie the pacientnesse of such as are his VVee see the examples that are reported to vs in the holy Scripture Dauid protesteth that hee sought nothing but concorde and yet notwithstanding that hee was troubled not the lesse but the more Had hee prouoked his enimies had hee giuen them cause too doe him displeasure No but hee sayeth hee was hated without cause and heerein hee shewed himselfe a true member of Iesus Christe Therefore wee muste come backe to that which Saincte Peter sayth yea euen alledging the Psalme VVho so sayeth hee is desirous to prosper and to bee blissed of God and to leade a quiet life let him seeke peace and giue himselfe to well doing Lo what God promiseth vs that is to witte an ordinarie blissing which is that when wee bee giuen to well doing hee will guyde vs and not suffer vs too bee racked oute of measure But what Neuerthelesse if yee suffer for weldoing thanke God sayeth hee And whereas hee sayeth If yee seeke to bee at peace with euerye man yee shall fynde it immediately hee addeth that there shall alwayes bee so much vnthankefulnesse in the worlde as the wicked shall deale lewdely with those that haue soughte nothing but their welfare Then if wee see any man afflicted wee muste not by and by conclude that hee is so dealt with for sowing of iniquitie or for sowing of trouble and incomberance for wee knowe not what the cause is that God visiteth them in suche wyse True it is that if we shall haue knowne one too haue beene a wicked persone then is Gods iudgement visible and notorious vpon him If a man haue beene a despyzer of God or such a one as hath ledde a lawlesse lyfe to the offence of others wee can not but iudge as the Scripture telleth vs But if wee wyll iudge at the firste dashe withoute further knowing of the partie than onely by that wee see him scourged and therevpon saye he is cursed Beholde this is a rashe and ouerpresumptuous iudgement and such a one as God findeth faulte withall Therefore wee must haue a staye of our selues and proceede with suche myldenesse and aduisednesse as I haue shewed heeretofore But after that Eliphas hath spoken so he addeth that such maner of men that is to wit as practysed deceit and violence to oppresse their neighbours and haue put their wicked practizes in execution shall bee destroyed by the blaste of God and by the breath of his mouth VVherby he sheweth that althoughe men ceasse to do their duties yet God ceasseth not to doe his in punishing suche as are so gyuen too outrage crueltie and anoyance And that is a thing verye true and well worthye too bee throughly marked by vs And wherefore what thing is it that hardeneth the wicked and which causeth them too goe through with theyr vngraciousnesse Bycause they beare themselues in hande that no manne dare open his lippes againste them that men will stande in feare of them if they behaue themselues like wilde beastes that euery man shoulde stande in such awe of them as all the world should quake at their onely looke and that when they haue pilled and polled all that euer they can no man can once speake against them bycause they haue wherewith to currie fauour with suche as may anoy them according as wee see howe those that haue vsed suche wycked practyzes haue alwayes brybes at hande to stop their mouthes of them that maye punishe them For as muche therefore as the wicked which gyue them selues to suche misdealing hope to scape all punishment at mans hande it is sayde that they shall bee destroyed by the blaste of God that is to saye that although men omitte their duetie so as there is no iustice executed and that they whiche haue the vsing of the swoorde holde their peace and playe the dumbe Idolles so as there is no man too mainteine right and reason but wyckednesse is borne out Yet will not God be ydle in Heauen Then lette vs beare in mynde that if the whole worlde sooth vs vppe in our naughtinesse yet shall oure cace bee neuer the better for all that neyther shall wee haue gayned anye thing by beeyng so flattered in oure vyces at mens handes for wee must come to our account before the heauenly iudge Beholde heere a speciall poynt which wee haue to marke And therefore lât non blyndfolde his owne eyes too giue ouer himselfe too naughtinesse when hee seeth hee may saye VVell if I plucke this thing to my selfe no man dare speake against mee Yea but wee heare howe it is sayde heere that if men giue vs libertie too doe euill is God ydle in the meane whyle will hee bolster the euill hath hee not tolde vs that lyke as hee is neare too suche as call vpon him so also hee beholdeth and marketh with his eyes all the wicked and all those that doo men violence and extorcion Then seeing the case is so let it prouoke vs too walke in feare assuring our selues that wee must yeelde our account before our iudge and that wee shall haue gayned nothing by the fauour of men Thus we see what we haue to marke But it is a sentence of great weyght when it is sayde that the wicked perishe by the blaste of God and by the breath of his mouth For herein it is signifyed vnto vs and God needeth not too make any great preparation or too arme himselfe when he intendeth to represse suche as are stubborne or which deuour all thinges or which giue themselues to guilefulnesse to deceiue their neighbors and specially which are full of crueltie and extortion to deuoure the whole worlde God then needeth not to leuie great powers of men to strengthen himself withall he needeth not to seeke meanes heere and there howe to ouerthrowe them let him but only blowe vpon them and behold all is dispatched Nowe therefore wee see that this maner of speaking wherein it is sayde that the wicked perish at the blast of God and at the breath of his mouthe importeth verie much like as Esay also speaking of men generally setteth vs downe this selfe same blast to shew vs how brittle our state is and therefore that wee haue neede to bee mainteined by God or else we shall be in hazarde of perishing euery minute of an houre and furthermore to make vs to vnderstand that although the wicked haue their full scope in this worlde that they triumphe and that they bee bothe stoute and strong so as they seeme inuincible yet there needeth no great force to destroy them for the only blast of God will bee inough to dispatche them quite and cleane And nowe let vs come to that which is sayde concerning the kingdome of our Lorde Iesus Christ For this sayde power is referred to the breath of his mouth and to his worde that is to wit that the wicked shall bee rooted out by it Behold howe Esay speaketh and Paule applieth the
same texte to the latter comming of oure Lorde Iesus Christe Howe then is it that Iesus Christe reigneth It is when his enimies are confounded by his simple worde which is as a blast and he needeth no other thuÌderbolts to ouerthrowe them Sith the case standeth so let vs looke to our selues For as ofte as the Gospell is preached God thundereth vpon all the despisers thereof and vppon all such as become harde hearted and stubborne against him True it is that for a tyme wee perceiue not the force of this worde in punishing the wicked But yet in the ende they shall be fayne to fele how it is not in vaine that God hath said by his Prophet and confirmed it by his Apostle that Iesus Christe shall destroy the wicked by the blaste of his mouth and by the vertue of his word And therfore for feare of the saide sentence let vs submit our selues to the Gospell that we fele not the force inclosed in the same to our owne confusion but rather see the experience of it to our welfare Thus much concerning the text Afterwarde there is a similitude of Lions Lionesses and Lionesses whelpes how all of them shall be scattered and destroyed There is no dout but that Eliphassis meaning here is that God stretched out his strong arme against such as are outrageous and violent against men and to be shorte which resemble Lions and wylde beastes Here we see what the effect is True it is that we see the meeke ones so afflicted as it seemeth that God woulde breake them and brooze them in pieces as we haue example in Dauid But yet for all that this sentence ceasseth not to be true specially if we consider Gods iudgements how he proceedeth with them most commonly For as touching the punishmentes that God layeth vpon the world there can no rule be made of them without exception VVhen it is sayde that suche as are mercilesse shall haue iudgement without mercie wee must not vnderstand it in all points and in all cases according to the present course of things which we see neither must we conclude that all suche as are cruelly persecuted haue therefore bene cruell VVee see what befell to oure Lorde Iesus Christ who is the Head the Mirrour and the Patterne of all Gods children VVee see also what hathe befalne to most of the faithfull But as I haue erst sayde we must take it as an ordinarie iudgement And that it is so wee heare by the promisse on the contrarie parte that is Blissed are the meeke for they shall inherite the earth Iesus Christ telleth vs there that if we be mylde and louing if wee liue gently among our neighbors and if wee indeuer to do euery man good we shall enioy the earth that is to say we shall continue in quietnesse and wee shall not be troubled Yea But as I haue declared before it is not ment hereby that we shal be exempted from all inconueniences only God will cause that we shall possesse the earth verely so farre forth as shall be expedient for vs Lo what we haue to beare in remembrance So then let vs not thinke that thing straunge whiche is spoken in this texte that is to witte that the Lions teeth shall bee broken and that the roaring which they make shall bee stinted that is to say that God will stretch out his arme and his power to daunt such are so full of pryde and fiercenesse as they seke nothing but to eate vp and to deuour all God therefore sheweth his arme to bee strong as wee ordinarily see For wherevpon shall God shewe his iudgementes more great and notable than vppon these Lions that are like woode beastes set vpon the spoyle yea and glutted with mans bloud VVe see howe God sheweth himselfe a iudge more notably in that case than vpon the little ones and vpon those that haue not exercised such violence And therefore let vs learne to be afrayde of Gods iudgementes and to preuent them and as oft as he executeth such things vpon those that are giuen to hurt their neighbors let vs glorify him assuring ourselues that he wil iudge the whole world and haue pitie of such as are wrongfully vexed so as in the ende hee will bee their safetie and shewe by verye deede that he neuer forgate them no not euen then when they seemed to be vtterly cast off VVhat is to be done then wee must looke vpon Gods iudgementes in such wyse as wee may perceiue them when he sheweth them For this world is as a Stage whervpon God setteth vs forth many examples which we must turne to our own behoues that wee maye walke in his feare absteyning from all euill and doing good to oure neyghbours by walking soundly and vprightly among them in all respectes And if wee do so no doubte but wee shall feele the power of oure God to maintein vs notwithstaÌding that we must be faine to walk through many miseries in this world and to bee short although wee be as it were among a thousande deathes and perceyue not as yet the helpe that he promiseth yet shall wee not ceasse to be mainteined by him after a wonderful maner But let vs fall downe in the presence of our good God with acknowledgement of our faults praying him to make vs perceiue them better than wee haue doone heretofore and that in hauing an eye to his promyses whereby he allureth vs so gently vnto him wee maye warrante oure selues that if wee walke in his feare hee will neuer forget vs And that although wee haue offended him so manye wayes as wee bee well worthie to bee shaken off by him and that Sathan also would make vs beleeue that wee shall no more bee receiued to mercye yet notwithstanding that wee must bee fayne to walke through many miseries in this world and to bee short although wee be as it were among a thousande deathes and perceiue not as yet the helpe that he promiseth yet shall we not ceasse to be mainteined by him after a wonderfull maner But let vs fall downe in the presence of our good God with acknowledgement of our faults praying him to make vs perceyue them better than wee haue doone heeretofore and that in hauing an eye to his promises whereby he allureth vs so gently vntoo him wee maye warrant our selues that if wee walke in his feare hee will neuer forget vs And that although wee haue offended him so many wayes as wee bee well worthie to be shaken off by him and that Sathan also would make vs beleeue that we shall no more be receiued to mercy yet notwithstanding he wil cause vs to know that he hath pardoned vs yea and that he is readie to receiue vs at all times and as often as we will come backe to him And that we may rest vpon his promises for the performance hereof let vs pray him so to guyde vs by the same as we may atteine to the perfectfulnesse of his benefites which hee hathe
that the wicked shall haue roume long and large ynough to sporte in according as we see how they leape about to and fro and therefore it seemeth not that they walke alwayes in streyts Indeede wee see it not but they themselues feele it much better than wee can imagine Againe albeit that we see it not continually yet doth God at length performe that which is sayd here euen according as Bildad vttereth it namely that feare shall dismay them But hee mistaketh the woorde feare as though Gods enemies shoulde needes knowe and conceyue their sinnes too bee afrayde and to repent them and that is not so And why These twoo things namely that the wicked should be amazed with feare and yet be merry and triumphe cannot stande togither For when the despyzers of God would be merrie they ouershoote themselues they forget themselues they become beasts they beleeue they be able to worke wonders and they think themselues the happiest men in the worlde that they can anger god Lo what the ioy of the wicked sorte is that is too witte a furious ioy and a ioy that so bereeues them of their wittes and reason as it leaues no modestie at all in them But yet in the meane whyle God doth now and then call them to account and he summoneth them within so as they be constreyned to perceyue that they must bee fayne to come before him And yet for all this they burie that knowledge as muche as they can and are contented to abyde deafe and blind and nother to see noâ yet to heare what God sheweth telleth them Now wee see how wee ought to set foorth this lesson that wee may practise it too our profite It is in effect that although the wicked haue the worlde at will that is not as much to say as their lyfe is therefore happy And why VVhat is the cheife welfare of man To bee sure that his conscience is quiet and at reste so as hee may goe on in true constancie through life and through death yea and euen be merrie But doth that befall to the wicked No for although they streyne themselues to set light by God and to bee voyde of sadnesse yet are they faine to be sorie out of quiet spite of their teeth Hereby wee see that their life is vnhappie for all the goods that they can haue And so if we vnderstaÌd that God will be mercifull to vs although we be vexed on all sides yet is it a comfort to vs in the middes of al our sorrowes that we are sure that God wil end them to our profit and welfare to the confusion of our enimies Thus ye see how wee must practyze this lesson Verely it deserueth to bee discoursed more at length and so it shall bee by Gods leaue at the next Lecture But as nowe the present time will not suffer vs to goe any further Now let vs fall downe before the face of our good God with acknowledgement of our faultes praying him that when he hath made vs perceyue our selues well worthie to be bereft of all light and to be cast into horrible darknesse for reiecting the grace of his holy spirite which he had offered vs it may neuerthelesse please him to pity vs and like as hee hath once inlightened vs by his woorde and holie Ghoste so too increase the same light more and more in vs and specially too make vs too prosper in that which he knoweth to be fit for vs And yet in the meane while that he suffer vs not too be tied to the corruptible goodes of this world to rest our selues to much vpon them but that wee may alwaies go forward to the euerlasting heritage prepared for vs in heauen so as wee may not be vanquished by the temptations that may befall vs but get the vpper hand in all battelles wherwith we be assayled wayting till our God haue deliuered vs from all miseries of this world and taken vs vp into the blissednesse that is prepared for vs in heauen where wee shall haue our full contentation That it may please him too graunt this grace not onely to vs but also to c. The .lxviij. Sermon which is the second vpon the .xviij. Chapter 12 His strength shal be in famine and breaking of anguish shal be at his side 13 The firstborne of death shall eate vp his braunches or the members of his skinne yea it shall eate vp his members 14 His hope shall be rooted out of his tent and the king of feare shall make him come 15 He that is none of his shall dvvell in his tent and brimstone shall bee povvred vpon his dvvelling place 16 His rootes shall vvither bylovve and his boughes shall bee cut off aloft 17 His name shall perish from of the earth and he shall haue no more renoume any vvhere 18 He shall be cast out of light into darknesse and driuen quite out of the vvorld 19 He shall haue nother Sonnes nor graundchildren among the people nor any ouerliuer in his dvvellings 20 They that liue after him shall be astonied at his day and they that go afore him shal be caught vvith feare 21 Surely such are the Tents of the vvicked and the place of him that knovveth not God. WEe haue too go forwarde with the matter that was begunne yesterday For here Bildad sheweth that God suffereth not the wicked too scape vnpunished howsoeuer the worlde go This saying is very true as I said afore if it bee rightly vnderstood that is to wit prouided that we minde not to binde God in such wise as wee haue bene wont too do to punish the wicked after this maner or that maner but giue him leaue to execute his owne iudgements And now let vs looke vpon that which followeth Here Bildad sayeth first of al that famine shall be the strength of the wicked and that breaking shall be readie or iust by him at his side VVhen he speaketh of streÌgth no doubt but he meeneth not all abilitie as if he should say that the wicked mans nurrishmeÌt shal be turned into hunger And herevnto agreeth the secoÌd part of the streyne where he addeth that his sides or ribbes shall do nothing else but burst asunder For the ribbes betoken strength according as wee know that the flesh alone were not able to beare vp a maÌ vnlesse he had ribbes which are of a harder substance wherin consisteth al the force of him Then in effect we vnderstaÌd that god will so curse the wicked that although they seeme stroÌg and wel furnished of al that belongs to them yet shal not that keepe them from broozing and breaking And that we may fare the better by this senteÌce we haue to mark first that according to the Scripture Man is not nurrished by only bread but by euery woorde that proceedeth out of the mouth of god VVherein Moyses doth vs to wit that the abundance which we haue is not able to susteine vs VVhat then nothing els but
the grace of god If it please our Lorde wee shall bee fedde though there want bread drink meate according as he sayeth he wil feede those that are his euen in the time of famine But coÌtrariwise a man may haue his garners full and well stored and he may be so full till he burst and yet shall he not be sustenanced euer a whit the more for it To be shorte God shewed once in the Manna how it is he onely that susteyneth vs by his power If the foode that we eate be blissed of God it will serue our turne as the Manna did and if there be any scarcitie of it God will well supply it Againe if Gods blissing bee not vpon vs nothing can do vs good wee must needes wexe leane wee muste needes starue and pine away with our abundance Then is this sentence of Bildads very true and we see there are many other textes of Scripture that agree with it VVherefore let vs learne to profite our selues by it let vs vnderstaÌd that wee haue nother strength nor sustenance but by the spreading out of Gods goodnesse vpon vs whiche is the thing from whence we drawe lyfe and the meane wherby wee bee preserued and maynteyned in our state and therefore let vs settle our whole trust vpon that Furthermore when wee see the wicked to be strong lette vs assure our selues that it shall not last euer True it is that wee muste not imagine as Bildad did namely that God sheweth to our eyesight the thing that is spoken here but wee muste tarie paciently and giue God leaue to execute his judgements when he shall thinke good Thus ye see what we haue to marke in this streyne And now he addeth immediatly that the first borne of death shall eate his braunches or the members of his skinne yea it shall eate his members for that parcell is repeted VVhereas mention is made here of the firstborne of death it behoueth vs too vnderstaÌd some exquisite kind of death For when some meÌ die we see they passe away easily God spareth theÌ Othersome are tormented in suche wise as they pine away by peecemeale and are worne away too the harde bones and othersome go away without any feeling Then let vs marke here that this woord The firstborne of death carieth in it a great force when a man is hilde as it were vpon the racke and that God dismayeth him and frayeth him and wrappes him in anguish on all sides in somuch that he seeth nothing but a bottomlesse pitte of horrible feare Bildad therefore sayeth it shall happen after that maner to the wicked True it is that all of vs are mortall and that God hathe put vs into this worlde with condition to take vs hence againe Surely we caÌnot come to the heaueÌly life except the corruptible that is in vs be first put away as S. Paule speaketh VVhat must be done then Let euery man dispose himselfe to die assuring our selues that God doth vs an inestimable grace in voutchsafing to deliuer vs froÌ corruptioÌ by the meanes of death that although this traÌsitory lodging of our body be destroyed yet will he reare vp a new buyldingin vs which shall be much more excelleÌt in asmuch as we shall be clothed with glorie immortality But on the coÌtrarie part let vs assure our selues that our Lord will sende the first-borne of death vpoÌ the wicked so as their death must be full of terrour without any coÌfort vnasswaged of the misery that is in it And here ye see that the thing wherein we differ from the vnbeleeuers is that although both of vs must be fayn to passe through death togither and that the same be common to all men without exception yet notwithstandinge God reacheth vs his hande when wee come to the poynt of death so as wee go to him with a quiet minde are able to coÌmende our soules vnto him with a true and rightordered trust that hee may receyue them as a good and faythfull keeper But as for the wicked they muste bee fayne too go hence with great violence and to bee troubled and dismayed and too striue with God and to storme and to haue nothing that may comfort them Neuerthelesse let vs bethinke vs of that which hath bene sayde namely that this thing shall not be alwayes apparant For sometime God sendeth a violent death too his children But although their body bee payned yet is not their soule therefore in the worse cace And this is it wherein Baldad was deceyued according as wee haue alwayes too beare in minde that wee muste not iudge by eyesight but for asmuche as Gods iudgements are hidden from vs and wee know not how God executeth them we must not vse our owne wit and imagination in that behalfe Howebeit if God execute his iudgements after a visible maner let vs marke them that wee may take good by them If wee see them not well let vs vnderstand that hee hath reserued the vtterance of them till the last day for the triall of our fayth But yet in the meane whyle wee must bee fully resolued that although death be common too all men yet are the faythfull so comforted and strengthened by Gods goodnesse as they come willingly vnto him knowing that hee will receyue them according also as they bee sure that he will keepe their soules well and safely vnto the latter day in so much that they cannot perish bicause hee hath coÌmitted theÌ into the haÌd of our Lord Iesus Christ and he hath taken them into his protectioÌ The faythfull therfore wil go willingly vnto death Contrarywise there lighteth an exquisite and dreadfull death vpon the wicked bycause that first they knowe not whither they goe and secondly Gods Iustice pursueth them in such wise as they can coÌceyue nothing but feare and dismayednesse VVhen we heare that the sayde priuiledge is giuen too vs wee haue good cause to thanke our good God and to prepare our selues to liue or die at his pleasure Then lette vs not bee stubborne when hee goeth about too take vs out of this worlde sith suche comfort is prepared for vs Now it insueth immediatly that his hope shall bee rooted out of his tent and that hee shall bee brought too the king of death VVhen he sayeth that the hope of the vngodly shall bee rooted out of his tent thereby it is done vs to vnderstaÌd that God will for a time lodge such as are vnworthie of it so as they shall haue ease at will yea and dwell in palaces whyle in the meane season the poore faythfull ones shall scarsely haue a little cotage too retyre vnto Thus the despyzers of God whiche are giuen too all naughtinesse shall dwell in this worlde as though the Lordship thereof belonged too none but them They shall haue wide and large houses they shal haue goodly long walks and therewithall their trust shall bee in their pleasures that is to say they shall thinke themselues
him in the midst of our distresse assuring our selues that he will succour vs and make vs feele his goodnesse so as wee may reioyce in the midst of all the temptations of this world Now let vs fal down before the face of our good God with acknowledgement of our sinnes praying him to blot oute the remembrance of them and to bring vs backe to himselfe in such wise as wee may no more bee tangled in these earthly things but cleaue wholly to his rightuousnesse that while we liue in this world wee may but passe forwarde as straungers till wee be come to his rest which shall continue with vs after wee haue passed through the troubles and temptations of this mortall life And so let vs all say Almightie God heauenly father wee acknowledge and confesâe c. The .xciiij. Sermon which is the first vpon the .xxv. Chapter THen Bildad the Suite ansvvered and sayde 2 Soueraintie and terrour is vvith him that maketh peace in his high places 3 Is there any number of his armies and vpon vvhome doth not his light shine 4 VVhat rightuousnesse shall be attributed vnto man if he be compared vvith God to him that is nothing and hovve may he be cleane that is borne of a vvoman 5 Behold he vvill not giue light vnto the Moone the Starres are not cleane in his sight 6 And hovv much lesse man of vvind vvho is but rottennesse or the son of man vvhich is but a vvorme FOrasmuch as wee be so greatly giuen too stande in our owne conceyto the ground of which follie is that we thinke not vpon God nor what his Maiestie is wee haue here a verie good and profitable counsell that as oft as wee be tempted too take any glorie too oure selues wee must cast vp our eie vpon God and consider throughly who he is what his power and might are what his rightuousnesse is and what all his glorie is and then will all our brauerie be soone layed a water For in steade of beyng puffed vp with pride and sotted with ouerweening the onely regarde of God is ynough to quayle vs in such sort as we shall be ashamed in our selues Ye see then for what cause the holy Ghost dooth nowe in the person of Bildad giue vs this warning that God ought of right too haue the cheefe soueraintie and we to be afrayde when we do but thinke vppon him considering the order that he hath set in heauen and in all the worlde and that wee ought to know our selues to be so farre off from hauing any thing that may bee of value before him as that the starres which shine bright vnto vs are darke vntoo him Seeing the cace standeth so what remayneth for men to do For notwithstanding all their brauerie they bee but wormes and rottennesse And if they would glorifie themselues aboue the Starres what were it VVere not their follie ouergreat So then we see that the end wherevnto the things tende that are conteyned heere is that forsomuche as men caÌnot humble themselues so long as they looke downeward here god is set before their eyes with his Maiestie too the ende they should knowe there is no cause for them to set any store by themselues For whosoeuer exalteth himselfe before God must needes bee brought lowe And Bilded too make vs perceyue howe greatly we ought to feare and reuerence God alledgeth heere that he maketh peace in his high places that is too say disposeth the order of heauen in suche wise as men see there is a peasable and well ruled gouernment This may be referred too the Angelles according as wee say in our prayer Thy wil be done in earth as it is in heaueÌ VVhich doth vs to wit that God is yll obeyed heere beneath by reason of the rebelliousnesse which is in men bicause we be fully fraughted with many wicked lustes which caÌnot submit themselues to his rightuousnesse And so we desire that as the Angelles are wholy conformable to gods will and seeke nothing but to please him in all respects so it may please him to reforme vs to make his raigne and dominion peasable here beneathe by correcting the vnruly affections that are in vs Therefore a man might referre this sentence to the said parcell of the prayer that is spoken of the Angels Howbeit there is no doubt but Bildad looked further that is to wit to all the whole gouernance that wee perceyue in the order of heauen So then although the Sunne be as it were an infinite bodie to our sight and moue so swiftly as it might seme that he should confound all things yet could not any man rule a clocke in like compasse that is to say he could not make it to kepe his course so iust No it is not possible VVe see the like in the Moone and in all the Starres For although the number of them bee infinit yet is there no disorder but all things are as well disposed as can be VVherefore not without cause doth Bildad alledge here that God maketh peace in his high places And it is not onley in his heauenly creatures that we see his raigning but also he disposeth the whole order of the worlde in suche wise from aboue that although things be disordered and moueable ⪠here and that there be many chaunges and troubles yet notwithstanding God fayleth not to lead them al to such ende as he hath ordeined appoynted in himself True it is that if we looke downwarde wee cannot see this gouernment so peasable as it is set forth here But if we loke vp too Gods prouidence it is certain that euen in the middes of al the turmoyles and alterations of the world we shal perceyue that god gouerneth al as seemeth good to himselfe Now we see what is imported in this saying ⪠that God maketh peace in his high places that is to say hee brideleth his creatures in such wise that for al the chaungings which men see yet fayleth he not to gouerne still and all things fall out as he will haue them according as he guydeth them by his ordinance Seeing the cace standeth so let vs conclude that it is good reason that all power soueraintie feare should be yelded vnto him that is to say that we should honour feare and worship him as the partie that hath dominion ouer vs with all reuerence acknowledge him to be the mayster and souerain Lord of heauen and earth At the first blush this talk might seeme superfluous But when we haue well considered what hath bene touched before we shal wel see it is not without cause that Bildad reporteth heere the gouernment dominion that god hath ouer all the world ⪠For that saying runneth roundly out of our mouth and we can talke of God wel ynough But in the mean while we coÌceyue not his Maiestie we make as it were an ydoll of that True it is that we will not be acknowne of it ⪠no we would euen abhorrre to do it