may profite by the hearing of Gods worde 742. b 20. How we ought to be minded at the hearing of Gods vvorde 79. b 1. 80 a 32. 529. b 46. VVee must content our selues vvith the Scriptures 80. a 29. 768. a 34. The faithful must continually mind the thinges that are vvritten in Gods vvord 638. a 27. 459. a 34. To receiue Gods worde is to receiue God himself 410. b 411. a b. The vse of Gods vvorde 70. a 22. 36. 749. b 21. VVhat a villanie is it too forbid vnlearnid folke the reading of the scripture 18. b 27. Men cannot barre the vvorde of god from continuing in his full state 642. b 51. The vvickednes of mens liues ought not to diminish the authoritie of Gods worde 530. b 18. The Papistes are falsifiers of the holie Scriptures 86. a 35. VVoorkes Gods VVorks are incomprehensible in them selues 94. b 45. VVhy all Gods VVorkes are called iudgements 38. a 15. Our negligence in considering gods workes 96. a 18. Three poyntes to bee minded in the considering of Gods vvorkes 748 a 34. Twoo sortes of looking vpon Gods wokes 731. b 36. It is perfect vvisdome to marke well Gods workes 493. b 53. VVe must not presume to search the bottome of Gods workes 730. a 61 733. a 51. Our loking at and vpon gods works must ingender a reuerend feare of him in vs. 738. b 29. 739. a The apparantnesse of Gods vvorkes leaueth vs without excuse if vvee magnifie him not 733. a 12. The depth of Gods inferior vvorks proue that wee can not attaine to his incomprehensible secrete 737. a 11. 767. b 33. 769. a 21. 770. a b. 742. b 56. The ordinarie sight and wonted familiaritie of Gods woorkes must not cause vs to make the lesse accompt of them 736. b 47. Mans presumption in iudging Gods vvorkes 94. b 18. Gods wonderfull working in his visible creatures ought to restraine vs from rushing intoo his incomprehensible determinations and from iudging too hastily of his doings 764. b 17. 763. a â—6 764. a b. 767. b 28. 768. a b. 769. a b. The end of knowing Gods workes 95. a 57. The excellencie and maiestie of gods workes and our dutie in reuerencing and glorifiyng him in the same 748. a 53. 749. a 751. b 21. 752 b 14. 798. b 8. 799. a b. 800. a b. 801 a b. 802. a b. 803. a b. 804. a b. 805. a b. 806. a b. 807. a b. 808. a b. 809. a b. 810. a b. 811. a b. 812. a b. 813. a b 814. a b. 815. a b. 816. a b. 817. a b. 818. a b. 819. a b. 820. a b. 821. a b. Hovve Gods vvorkes are to be reuerenced 95. b 18. 732. a 49. God VVorketh after tvvo sortes towardes vs to the ende we shoulde call vpon him 360. b 4. VVhat is ment by mens owne vvorkes and hovve God vvithdraweth them from them 639. b 48. God may rightfully reiect the works euen of the regenerate 498. a 20. If wee haue endeuoured to followe God his will and too submit our selues therevnto our woorkes are acceptable before him 576. b 1. Gods accepting of our imperfecte VVorkes ought to incourage vs to do well 813. b 49. VVhat is to be considered in all our VVorkes 575. b 53. VVorkmanship Howe we are said to be Gods workmanship 285. b 59. VVorld and VVorldlings VVhereof the VVorlde was made 740. b 14. The VVorlde is gouerned by Gods prouidence and not by fortune 16. a 31. Vpon what conditions wee are placed in this world 418. a 24. 562. a 60. God will not haue our myndes tyed to the things of this vvorld 520. b 33. The end of our being in this world â—â—â—â— 59. VVâ—â— vvhat condition vve holde all VVorldly things 34. 2â— VVorldlings and vnbeleeuers presume vpon their own power 548. The wretched VVorlde is beguiled with rich men and of great estate 524. a 53. VVee must bee alwayes readie and willing to forgoe the VVorld all vvorldly things 34. a 28. 520. b 33. VVrath Of Gods VVrath howe heauie it is and hovve much to bee accepted 280. a 35. Gods VVrath is a fire 399. b 5. For what cause and to what ende God maketh vs to feele his vvrath 725. b 45. The feeling of Gods wrath throughly driueth away al myrth and quietnesse 644. a 40. There is no affliction to bee compared with the feling of Gods vvrath 138. a 41. The greatnesse of Gods wrath and in vvhat wise we should bethinke vs of it 643. a 21. 644. a b. 645. a. The mightie power and rightuousnesse of Gods VVrath and hovve wee may apply the same too our comfort and instruction 711. a 15. 712. a b. VVretchednesse Our VVretchednesse is a great beautie to Gods goodnesse and mercy 146. a 60. VVrong God can not vse VVrong or crueltie towards vs. 195. a 38. God doth not men any VVrong in punishing or afflicting them 668 b 41. 669. b 35. 670. a 12. 680. b 49. 682. a 44. It is for our profite that God suffreth men to do vs VVrong 435. a 5â— To do VVrong to our neighbour is to warre against God. 308. b 34. VVilynesse VVilynesse and wicked practizes must be farre from the children of God. 98. a 30. VVynde The VVyndes are Gods messengers 29. b 40. 30. a 15. Y. Youth and Yongmen VVhat our Youth is 83. a 7. A description of the behauior of the Youth in these dayes 617. a 38. Youth is become altogether diuelish 539. b 14. VVherefore Youth is most giuen too sinne 265. a â— The dutie of Yongmen in presence of their elders 616. b 49. In vvhat cases Yongmen maye put forth them selues before their elders 617. b 24. 618. b 53. Z. Zeale and Zealousnesse Men ought to be Zealous in the defence of Gods truth 625. b â— VVith what zeale a Christian ought to defend God and godly matters 713. a 14 b. VVhere modestie is not there Zeale and desirousnesse to speake are to be discommended 616. a 47. Zealousnesse ought to be guided by reason 616. a 31. Moyses caried away with Zealousnesse 59. a 27. FINIS ¶ The Sermons of Maister Iohn Caluin vpon the booke of Iob. The first Sermon vpon the first Chapter THere vvas in the lande of Hus a man named Iob sounde and vpright fearing God and vvithdravving himselfe from euill THE BETTER TO PROFIT ourselues by that which is contained in this present booke firste and formost it behoueth vs to vnderstande the summe of it For the storie here writteÌ„ sheweth vs how we be in Gods hand and that it lieth in him to determine of our life and to dispose of the same according to his good pleasure and that it is our dutie to submit ourselues vnto him with al humblenesse and obedience and that it is good reason that wee should bee wholly his both too liue and dye and specially that when it pleaseth him to lay his hande vpon vs although we perceiue not for what cause hee doth it yet we should glorifye him coÌ„tinually
notable to iudge a man may beguile me vnder coloure of God and of Religion and therefore it were better for me to know nothing Yea and what an vnthankfulnesse is that God hath giuen vs eares to heare him obediently and we say As for me I will make no seeking for the matter And that is all one as if a man shoulde say I will not eate for there are euill meates a man might giue me a naughtie weede that woulde poyson mee and therefore it were better that I eate no meate at all If a man should make so foolish a determination in himselfe were he not woorthy to starue Lo how they deale which say I will not know the holy scripture I may be deceiued VVretched creature as thou art it is the foode of thy soule Our Lord nourisheth mens bodies with meate and drinke and he nurrisheth their soules with his word and yet for all that wee would refuze that foode for feare of some corruption and is not this a manifest tempting of God And as I sayd wherefore are eares giuen vs but to heare and herken and to receiue whatsoeuer God sayth vnto vs True it is that of our selues we shall not bee able to do it except God enlighten vs But yet if wee come meekely to heare what is tolde vs in the name of God and that wee desire him to gouerne vs with his holy spirit that we may not be abused by vntruth hee will shewe that he hath not made our eares for nought but to heare and receyue that which is told vs with all feare and reuerence Thus yee see what wee haue too marke in thys streyne And so in effect the holy Ghost exhorteth vs too herken vnto God when he speaketh to vs and to be diligent in receiuing the doctrine of saluation not doubting but he will make it preuaile in vs if wee haue oure eares ready and well disposed to heare what he sayth But now let vs come to that which Iob addeth VVisdome is in olde men and age bringeth skilfulnesse In him is wisdome skilfulnesse and counsell and altogither Heere Iob maketh comparison betweene God and men For the poynt whereof hee had bin accused was this that hee regarded not the tyme past that he considered not the things of antiquitie and that he bare not in mind what had bin taught by suche as had liued long time in the world And heerevpon he saith yea verely there is wisdome in old men Truly this may be taken in way of mockerie as thus you alledge mee the auncient time and old men to the end I shoulde hold me to them and what shall become of God Then must God be bereft of his honoure that men may take his roome But Iob graunteth here that there may be some wisdome in men so beit that they be not exalted aboue measure As if hee should say True it is that if a man haue liued long time heere and seene muche hee may haue gotten some skill but must the same be a derogation to God No all the wisdome of men is but vanitie although it deserue to be esteemed in it selfe For if comparison be made betwixt men and God all that euer they haue must needes be dashed downe and only God must be reputed for wise and men must knowe that there is no wisedome but in him Thus ye see Iobs meening But we haue a good and profitable lesson to gather out of this sentence First it is certayne that we ought not to despise the wisdome that is in men whome God sendeth to vs as helpes If there be any folke that haue seene much God intendeth to teach vs by them and if wee holde skorne to profite our selues by that which they shew vs to whome do wee offer wrong Euen to the liuing god Also if God haue giuen a man a good wit so as he is able to giue counsell and aduice or if he giue him abilitie and grace to teach others if other folke make no account of all this but refuse it it is certayne that the holy Ghost is trampled vnder foote For the man that is able to instruct vs hath it not of himselfe nor of his owne growing but it is giuen him from aboue and it is giuen him to helpe vs withall For when God dealeth foorth his gifts it is not to the ende that euerye man should keepe them to himselfe and not make other men partners with him but for the common edifying of vs all Then if we be so stately as we cannot abide too bee taught by those that haue good doctrine nor to be guided by those that can giue good counsel in so doing we quēch the light of God and refuse the benefite which he would bestow vpon vs Therefore when wee haue men that are able to teach vs we must willingly heare them and yeeld our selues teachable with a meeke mind that we bee not stubborne as we see the more part are But yet must wee not hold our selues at that poynt altogither and without exception And why VVe see how the wretched world is blinded at this day with the sayd credit giuing in so much that men wil say VVhat Is not the manner of liuing that men vse now adayes of time out of all mind VVhat a long time haue men kept themselues to it Hath not this bin vsed thus long time And heerevppon the wretched folke do cast themselues intoo destruction when God is ready to bring them into the right way according as wee see that his word is preached to vs to the intent it should haue full authoritie ouer vs and that we might not be led into the snare by deceitfull words as Sainte Paule sayth in the fourth to the Ephesians That mē should not leade vs after their lure but that God mighte gouerne vs and we become wise in obeying him Ye see then that the way which we haue to hold is that when wee haue receyued at mens hands the things that they can bring as Gods ministers and the instruments of his holy spirite VVe must neuerthelesse vnderstand that God must haue the whole preheminence ouer vs that it is he from whome all wisdome proceedeth to the end we be not caried away with trusting too much vnto men to bee tossed suddainly hither and thither but that we may bee fully settled in certaintie that we hold our doctrine of him For the better perceyuing heereof we must note that there are two extremities For we shall see some brainlesse persons despise all the gifts that God giueth to men and the vnskilfullest will be presumptuousest in that cace and that is too common a thing in so muche as they will brag of theyr beastlinesse Looke vpon a man that neuer had any knowledge and he will thinke that he hath so much more cause to stand vpon his reputation And wee see diuers now adayes which wrest the texts of the scripture to aduaunce themselues in greater pride Ye see it is sayd that God hydeth his
Yea for hys word is the cresset that must serue too that purpose as S. Peter discourseth Although then that there be nothyng but darknesse in the world yet shall we be well guyded if wee followe the doctrine of the holye scripture But yet aboue all things God must bee fayne too inlighten vs with hys holy spirite hee must take away the kerchiefs where with Satan hath blindfolded vs and hee must open oure eyes Seeyng then that it lyeth in him only too do that let vs craue that grace wyth all lowlinesse vtterly distrusting in our selues And moreouer let vs marke the saying that is added Lorde seeyng thou hast couered theyr eyes thou wilt not exalte them For when Iob sayeth that the blind folke of whome he speaketh shall not be exalted hee meeneth as I haue told you before that they shall bee confounded and God shall laugh them to skorne and make them a iestingstocke Therefore let vs bee afrayd least when wee bee destitute of Gods spirit and of the lyght which wee should receyue thereby we be confounded in the end and our Lord cause vs too be driuen foorth headlong like wretched beastes and so wee fall intoo so manye irksome thinges as euery man bee ashamed of vs and yet in the meane whyle we ourselues perceyue not our owne shame For behold how the world goeth with all those whome God hath giuen vp too a lewde mynd how that as Sainct Paule sayeth in the first Chapter too the Romanes when God hathe bereft men of witte and reason they shall no more discerne aught at all And in good fayth wee see howe the wretched idolaters cast themselues downe before a pecce of wood to worship it and is not that a beastly thyng Yes verely Howbeeit when God hath blinded men after that sort they must needs become starke beasts and fall from euill too euill and finally giue themselues ouer to so shamefull deedes as they forgo all countenance of honestie and fall too working against nature and too dooing of things which men would abhorre If we would but looke vppon drunkards which are as swine if wee would looke vppon whorehunters whiche are so chafed with the fire of their owne lust as they haue no more modestie nor honestie in them ought we not to tremble at the sight thereof knowtng that all of them are the frutes of Gods vengeance when he blindeth men and sieleth vp their eyes in suche sorte as they bee not able to see or discerne aught any more And yet is not this the last parte of their cōfuzion VVe must come to that which the prophet Esay sayeth VVhen God hath spoken of his punishing and of his blynding of men and vntill when sayeth the prophet vntill their Cities be beaten downe theyr people destroyed and nothing left vnconfounded See what the frute is of this blinding of men And therfore we must walke aduisedly in feare and pray God that he wyll neuer suffer vs to haue our eyes so blyndfolded Thus much concerning this sentence Now Iob addeth That hee which telleth his freend flattering tales shall haue the eyes of his children to fayle Heere Iob speaketh according to the circumstance of the place For wee haue seene heeretofore of what opinion his freendes were namely that it might be perceyued and iudged in this worlde whiche be Gods chozen and which be the reprobates But that were as much to say as there were no last iudgement wherevntoo any thing should be reserued For if wee wyll esteeme of men according to Gods present handling of them heere what a thing were it Ye see then it were a very vntoward doctrine to iudge so But Iob vseth this worde Flalterie of set purpose as if he should say he that preacheth prosperitie to his freend that is to say he that shall say to a man Gotoo thou art happie thou art beloued of God for thou prosperest thou liuest at thine ease thou art rich and in the fauour of the world he I say that talketh after thys sort is cursed so as the eyes of his children shall fall out that is to say hee shall be accursed not onely in his owne persone but also in his ofspring And heereby we be warned first not to rest our selues vpon the prosperitie of this transitorie life for that will bring nothing but flatterie Marke that for one poynt And this lesson will greatly auauntage vs if we can practyse it throughly It is sayd too be a flatterie when men rest wholly vpon the prosperitie of this transitorie and worldly life And why For they beare themselues in hande that they bee beloued of god And this was the cause of the ruine and destruction of the Sodomites Liued they not in pleasure and ease whyle their arreignement was a making in heauen Verely that was the sentence that was giuen and pronounced againste them in the persone of Abraham Sixscore yeeres before the Flud the world did so exceede in delights and pleasures as it seemed that God shoulde no more haue any charge of men and they were sore abashed at their suddayne surprizing when they doubted it not So then it were a playne falshood too esteeme Gods fauour by the present prosperitie And therefore let vs not take occasion to flatter our selues for it nor to say O God loueth and fauoreth vs for he prospereth vs I say let vs beware wee beguyle not ourselues after that sort for that will bee but our confuzion Thus yee see what this word Flatterie importeth And therewithall wee haue to note that it is too wretched a dealing both for our selues and for our neybours when we vse the sayd flattering And why For euery man dazeleth his owne eyes and seeketh too lift vp himselfe against God when he is in prosperitie And again we deceyue our freendes also For wee make them that are at their ease to beleeue that they bee as good as in Gods lap yet for al that they be as it were in the gulfe of hell or very neere it Therefore it is not without cause that Iob doth here pronounce such greeuous punishment against those that preach prosperitie after that sort to their neighbours VVhat is to be done in effect VVhen we be in prosperitie let vs cheere vp one another to serue God to busie ourselues in yeelding him thāks for the goodnesse that he sheweth vs And when we be in aduersitie let vs take the promises that are giuē vs to cōfort vs withall and make them to serue our purpose And therewithal let vs be alwayes ready too receyue aduersitie notwithstanding that God do shew himself gētle and louing towards vs I say let vs not ceasse to prepare ourselues to chastizement but let vs bee willing to receyue the stripes of hys hand if it please him to handle vs rigorously Furthermore let not our mind be troubled to say that God doth hādle men heere according to their deserts But whensoeuer he afflicteth vs let vs vnderstand that he chastizeth vs for
his Lord the Trewand of his Schoolemayster or the theef of the gallowes but too conceyue such an inward reuerence of him by reason of his iustice mercie wisedome power prouidence and ryghtuousenesse as too thinke him woorthie of all honour and obedience and too yeeld the same willingly and hartely vnto him so as wee would be lothe and sorie too offend him euen though wee myght be sure too scape vnpunished The onely meanes too bring vs whervnto is the ryght knowing of his holie woord and the stedfast cleauing therevnto without swaruing one way or other and without taking leaue too do anye thing that is not warranted there This feare of God caused Iob too drawe his eyesight alwayes inward and to looke only vnto Gods will not regarding eyther what his owne affection and lustes stirred him to or what his power riches and authoritie inabled him to doo or what any outward occasions and oportunities moued him to or what the intycementes of the world and the persuasions of men allured him to doo or finally what fame or infamie gayne or losse loue or hatred or anye thing else prouoked him to doo but what he knewe ought too bee doone of ryght equitie reason and conscience For when mennes eyes I meene their myndes and wittes which are in deede the very eyes or lampes of lyght too the whole man are occupyed outwardly eyther they rushe foorth into all lewdnesse and become vtterly wicked like wild horses that haue cast their ryders and runne looce withersoeuer furie inforceth them and the greater that such persones are the more harme do they bothe by deede and by example or else they bee dazeled with the glittering glosse of vainglorie accompanied with feare of punishment or hope of reward and so finally fall into the sound sleepe of senslesse hypocrisie doing all things in obedience of their owne will and not of Gods will. These later sort are tolerable in the actiue and ciuill life and oftentymes do greate good bothe too their neyghbours and to the whole common weale but neuer too themselues bycause their good doing springeth not from the right roote which is the hartie obedience of God ne tendeth too the right end which is the only glorie of God and therfore they may well bee likened too the shipwrights that builded the Arke of Noe and yet perished themselues in the flud But the other sort do good nother too themselues nor to others except it be against their wills when God maketh them an ensample of his rightfull iustice by giuing them the due reward of their wickednesse Howbeeit forasmuchas these things together with all others poynts before rehersed in this Epistle are largely and substaÌ„tially discussed by the faithfull and learned seruant of God Maister Iohn Caluin in these Sermons of his vppon the booke of Iob and it were an vnseemly thing for an vnexpert scholer to wryte the battell of Troy againe after Homer as the Prouerb sayeth I will not be tediouse in withholding your L. long from the reading of the Sermons themselues Neuerthelesse I haue presumed vpon your L. patience to set downe this foresayd breef abstract of this woork to the intent your honour and all other noble men to whom cheefly vnder our most graciouse soueraine Ladie Queene Elizabeth the care of Gods Religion and of this common weale belongeth beholding the groundwoorke and as it were the platforme of so many excellent matters and thervpon considering the goodnesse necessarinesse and profitablenesse therof to the whole churche of God and too the furtherance of eche mannes saluation myght like the better of the booke as I doubt not but that the oftener your L. shall reade any part of it the better you will like it and by your wellyking cause it too be the more imbraced of others too their singular comfort edifying and welfare For although the books of holie Scripture take no authoritie or credit of man but haue a singular kind of spirit lyfe and woorkfulnesse in themselues Yet notwithstanding forasmuchas it is incident to the nature welneere of all inferioures too regard or neglect euen the best things according as their superiors seeme to make more or lesse account of them and when godly and well disposed men haue taken peines to open the Scriptures too the vnderstanding and capacitie of the people their doings and writings are oftentymes more slightly and negligently receyued than they deserue too be The wellyking of such noble men and magistrates as God hath moreouer innobled with the knowledge of his Gospell is a greate furtherance to the good accepting of bothe of them among all inferiour degrees and God looketh to be so glorified at their hands VVherfore I humbly commend this woork together with my translation therof vnto your good L. accustomed fauour wherof I haue had so often trial heretofore in accepting of diuers woorks of mine though conteyning good commendable and godly matters yet not of like substance importance and trauell vnto this And my trust is that your goodnesse bothe in respecte of the newyere vnder the benefit whereof I am the bolder to present it as a token of my bound dutie and thankfull mynd towards your honour and also in respect of the woork it self which being aduizedly red will doubtlesse yeeld much more frute than can be expressed in woords will beare with my faults and imperfections where any shall occurre For although my coÌ„science beare mee witnesse that I haue delt playnly and faithfully in all respects and not stepped aside willingly in any poynt from the beaten path and although some may thinke it straunge that hee which aduentureth vpon so greate and weightie woorks should in any wyse seeke excuse of ignorance or ouersight yet notwithstanding forasmuchas I knowe the generall infirmitie of mannes nature how easie it is too slip vnwares and this woork is the first of any greate weyght that euer I translated out of the French â—oong to be published I craue it as a speciall fauour to my self and as a benefite to the Churche of God that where any fault shall be found I may be made priuie to them and I will be as forward as the forwardest to amend them Thus beseeching God too graunt your L. to see many happie and prosperouse newyeeres vpon this Realme and vpon the Churche of God furthered and aduaunced by your good counsell and indeuer to the increace of your owne honour bothe here and in the world to come I humbly take my leaue VVritten the last of December 1573. Your honours most humble alwayes to commaund Arthur Golding ¶ TO AL GENTLE READERS GREETING IF euer men needed too learne vvhat patience is surely the state of this present time ought to leade yea and too dravve them to it For if vvee looke vvell about vs vvee shall finde that there hath not bin almost any Realme or countrie vvherein God hath not vttered great scourges If ye demaund the cause it is euident so as euen the blinde as ye vvould say may
me is the lord Iudge nothing before the time vntill the Lord come who will lighten things that are hid in darknesse and make the counsels of the hart manifest then shall euerie man haue praise of God. 131. b 35. 187. b 4. 608. b 23. 7. VVho is it hath preferred thee 463. a 48. 11. Vnto this houre we both hunger and thirst 349. b 15. 549. b 4. 12 13. VVe are reuiled persecuted we are made the filth of this world 350. b 58. 499. b 7. 5. 7. 8. Christ was sacrificed as the true pascall Lamb. c. 11. b 28. 6. 18. Flee fornication euery sinne that a man doth is without the body but he that committeth fornication sinneth against his owne soule 580. b 38. 19. VVee haue our bodies of God â–ª not of ourselues 4 12. a 9. 580. b 47 20. Glorifie God in your bodie in your spirit for they are Gods. â—80 b 47. 7. 29. That those which are rich do as if they were not 6. b 28 34. b 10. 30. 31. They that buy as thoughe they possessed not and they that vse this worlde as though they vsed it not for the fashion of this worlde goeth avvay 61. b 14. 8. 1. Knowledge puffeth vp but loue edifieth 292. a 1 529. b 10. 9. 27. I beate dovvne my body bring it vnto subiection least by any means wheÌ„ I haue preched to others I my self shuld he reproued 71. a 60. 10. 1. Brethren I would not that ye shuld be ignorant that all our fathers were vnder the cloud al passed through the sea 153. b 19. 6. 11. All thinges came vnto them for examples 166. a 33. 340. a 35. 13. God is faithfull which wil not suffer you to be tempted aboue that ye are able but will euen giue the issue with the temptatioÌ„ that ye may be able to beare 63 a 29. 106. b 56 228. b 54. 818. b 54. 31 VVhether we eate or drinke or what so euer we do wee must do all in the name of God â–ª 9 b 20. 11. 7. A man ought not too couer his heade for as muche as hee is the image and glorie of God â–ª but the woman is the glorie of the man 54. b 32. 11. Neither is the man without the woman neither the woman without the man in the Lorde 55. a 54. 19. There muste bee heresies euen among you 〈…〉 at they which are approued among you might be knowne 132 a 24. 32. VVhen wee are iudged wee are chasâ—â—ed of the Lord bâ—cause we should not be condemned with the worlde 726 a 2. 771. a 60. 12. 7. The manifestation of the spirite is giuen too euerie man too profite withall 373 b 39 696. b 53. 1. 10. Speake yee all one thing and that there bee no dissentions among you 616. a 58. 13. 3. Though I feede the poore with all my goodes and haue no loue it profiteth mee nothing 49. a 17. 7. Loue hopeth al things 48. b 48 9. 10. VVee knowe in part and we prophesie in part but when that which is perfecte is come then that which is in part shall bee abolished 37. a 3. 60. b 57. 152. a 8. 12. Novv we see through a glasse darkely but then shall wee see face to face Nowe I knowe in parte but then I shal knowe euen as I am knowne 772. b 36. 241. b 53. 37. a 3. 60. b. 57. 152. a 8. 632. a 1. 14. 20. Bee not children in vnderstanding but as concerning maliciousnesâ—e be childreÌ„ 294. b 19. 378 b 5. 24. 2. If all prophesie and there come in one that beleeueth noâ— hee is rebuked and iudged of all And so are the secretes of his heart made manifest 679. b 46. 27. 28. 29. 30. If any man speake a straunge tong let it be by two or at the moste by three and that by course and let one interprete c. 133. b 37. 624. a 10. 696. b 55. 40. Let all things be doone honestly and by order 624. a 9. 15. 19. If in this life onely wee haue hope wee are of all men the most miserable 162. a 29. 341. a 23. 33. Euill speakings corrupt good maners 236. b 4. 36. O foole that which thou sowest is not quickned except it dye 141 b 30. 368. 269. b 46. 46. That which is naturall goeth before 212. a 46. 53. That which is corruptible in vs must be abolished 348. a 9. 57. VVee haue the victorie through our Lord Iesus Christ 567. a 6. 58. My beloued brethren be yee sted fast vnmoueable aboundant alwayes in the worke of the Lorde for as much as ye knowe that your laboure is not in vaine in the Lorde 71. b 46. 2. Corinthians 1. â—2 GOD hath giuen the earnest of the spirite in our hearts 284. b 28. 2. 11. VVee knovve the suttleties of Satan 422. a 41. 3. 5. VVee are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God 203. b 5. 253. b 30. 597. â— 32. 18. By the spiâ—te of the Lorde we shall be chaunged into the image of glorie 370. b 8. 4. 4. The GOD of this worlde blindeth the mindes of the infidels that the light of the Gospell shineth not vnto them 710. a 24. 6. God shineth in our heartes to giue the light of the knowledge of the glorie of God in the face of Iesus Christ 212. b 54. 8. Being afflicted on euerie side yet not in distresse 158. b 16. 13. VVee beleeue and therefore we speake 373. b 37. 696. b 28. 17. Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glorie 136. b 16. 5. 1. VVhen our bodies shall bee dessolued by death wee haue an eternall building in heauen 278. b 61. 348. a 14. 269. b 46. 2. For therefore vvee sighe desiring to bee clothed with our house which is from heauen 85. a. 14. 4. VVee desire not to bee vnclothed but to be clothed vpon 506. a 22. 5. God hath giuen the earnest of the spirit in our hearts 284. b 28. 7. VVe walke by fayth and not by sight 60. b 25. 651. a 34. 10. VVee shall all appeere before the iudgement seate of Christ 731. a 17. 365. b 11. 400. b. 57. 669. a 30. 680. a 55. 679 a 6. 17. If any man bee in Christe let him be a newe creature 250. a 7. 284 a 25. 18. God hath reconciled vs to him selfe by Iesus Christ and hath giuen vs the ministerie of reconciliation 444 b 4. 645. b 51 648. a 33. 19. The Gospell is the worde of reconciliation 444. b 4. 62. God hath sayde I haue heard thee in a time accepted and in the day of saluation haue I succoured thee beholde nowe the accepted time behold nowe the day of saluation 155 b 40 650. a 24. 7. VVe must passe by the armour of rightuousnesse on the right hand and on the left 554. a 50. 8. VVe must passe by honor
into good towardes his chosen 25. a. 25. Gods apparell or clothing 795. a 49. VVhat is ment by Gods arme 795. b 18. Gods bearing and forbearing of vs is of his own free mercy 711. b 54. VVhat it is to be written in GODS Booke 350. b 40. Gods concealing of thinges from our knowledge is for that our capacity is not able to conceiue theÌ„ 636. a 24. Gods doinges are incomprehensible to vs furtherforth than he listeth to reueale them vnto vs. 36. b 44. A comparison betweene God and vs to abate our pride in finding fault with Gods doinges 692. a 38. God doth not any thing that is not reasonable and righufull 35. a 60. 38. a 35. GODS euerlastingnesse compared with the shortnesse of our lyfe 763. b Gods goodnesse towardes vs 17. a 44 25. a 25. Gods goodnesse in giuing seasonable weather 775. a 33. GODS goodnesse in humbling himselfe to our capacity both in his doctrine and in his workes 16. a. 30. b. 29. 18. b 22 35. 39. a 50. 528 a 35. 736. b 3. 768. a 35. Gods goodnesse extendeth it selfe euen to the wicked 766. a 38. GOD sheweth his goodnesse towardes vs at all tymes 508. a. 50. VVe must repose our selues vppon Gods goodnes as Iob did 560. b 5. Howe wee ought to conceiue the goodnesse and power of God beleue in him 369. a 18. Gods intent in vsing goodnesse toward vs. 33. a. 14. 740. a 28. How vnmindfull we bee of GODS goodnesse in any of our aduersities 740. a 21. GODS grace is not to be measured by that that wee see 156. a 50. Gods grace is the only stay and repayrer of all thinges 83. b 43. VVhereof it commeth that wee bee destitute of Gods grace and holy spirite 28. b. 6. The papistes knowe not what grace is 447. b 55. VVee must goe still forward still in Gods schole and not stand still at a stay 805. b 55. Gods soueraignty oneâ— man and all other his creatures 1. a 15. and 27. 8. a. 41. 16. â—30 24. a 33. 34. a 38. VVherevnto the consideration of Gods soueraignty leadeth 96. a 12. GODS spirite raigneth aboue the order of nature 619. a 17. 620. a b 730. a b. The woonderfull alteration that Gods spirite woorketh in mennes hartes 817. a 58. Gods wil is the rule of al righteousnes 682. a 50. GOD sheweth an incomprehensible wysedome euen in the basost and smallest thinges 772. a 16. GODS woorde is not heard of it selfe but by reason of our dulnes 18. b 30. GODS woorde must not be forbidden to bee redde of any man 18. b 27. GODS woorde and trueth are dishonoured when it is put to an euil vse 2. a 35. VVith what mindes men doe commonly heare and reade GODS woord 714. a. 31. VVhy GOD sendeth his woord vnto vs. 304. b 40. It is best for vs that God haue his ele vppon vs. 147. a 53. The way to come vnto God 260. b 31. VVe cannot bring any thing to God to pleasure with all 701. b 40. 702 a 20. How God sheweth himselfe vnto vs 174. a 25. The thinges that are in God can not be deuided the one from the other 151. a. 18. VVhy the Scripture termeth GOD our Buckler Sheeld wall trench Rampire Bulwarke Tower Fortresse 22 b 44. VVho so euer setteth hym selfe agaynste GOD setteth himselfe against al right and equity 151 a 33 Looke more in the Titles of Almightynesse Afflictions Benefites Beeinges Chastizementes Defence Face Goods Gouernement Giftes Glory Hotynesse Honour Iustifie Iustice Iudgements Knowing and Knowldge Lawe Loue Liberality Maiesty Magnifie Prouidence Powers Rightuousnesse Soueraignty Trueth will Wisedome Workes Woord c. Gouernment Gouerners The maintenaunce of Gouernment common weales and eiuill pollicy is an euident proofe of GODS prouidence 718. a 12. VVhy wicked Gouerners are too bee honored and obeyed and how The state of Gouernment commeth of God and to what end it is ordeined 674. b 25. VVhy God suffereth wicked Gouerners and Officers to raigne ouer vs 671. a 19. 688. b 47. The demeanor of Princes Gouerners Iusticers in these daies 718 a. 56. Commonly the worst and wickedst haue the Gouernement of thinges in this world 670. b 46. It is meete that God should Gouern vs and that we should followe his holy will. 572. a 30. Earthly Gouernours haue neede too be put in minde of their dutie 671 a 24. VVicked Gouerners are to be rebuked by the Preachers 675. a 39. VVhy men are put in subiection and thraldom vnto Gouerners 780. b 53. All inferior meanes of Gouernment are but instruments seruauntes of Gods soueraign dominion 671 b 19. God is not only the maker but also the continuall and alonly Gouerner of all thinges 670. b 20. 671. b 6. 749. a 36. 778. b 7. Gods almighty power in Gouerning all thinges is an inuincible and peremptory proofe of his righteousenesse 670. b 41. 672. a 40. God Gouerneth guideth and directeth al thinges by his prouidence notwithstanding the manifolde troubles disorders in the world 713. a 1. 716. How GOD Gouerneth the worlde 438. b. 22. Godly Godly folke must alwaies resist euil 20. b 1. Godly folk are afflicted more roughly then reprobates 28. b 54. The honour that God doth vs in giuing vs grace to be Godly and to ouercome Sathans assaultes 19. b 10. God sometime clotheth the Godly with the spoyle of the wicked 515. a 44. Looke more in Faithfull Gospell The Gospell is a cleare loking glasse wherein vvee see God face to face 370. b 10. The doctrine of the Gospell belongeth to al sortes of men both wise and ignorant learned and vnlearned high or lowe 660 a 59. The doctrine of the Gospell can not be attained to by mannes natural vnderstanding 619. b. 10. The cause why the Gospell is preached 627. b 5. The chief end of the Gospel 645. b 36 The inestimable benefite and treasure of the Gospel and of al Godly comfort 645. a 55. 646. a 6. 648. a 32. The singular priuiledge which God giueth to those Countryes where his Gospell is preached 646. b 35. In the Gospell we haue infinite treasures of wisdome and knowledge 552. a 53. The coÌ„mon manner of mens knowing of the Gospell 661. a 27. VVhy the world hateth the Gospell 474. a 60. Good and Goods VVe must do Good to such as haue no meanes to recompence vs. 545. b 39. God giueth vs his Goods to the inintent we should relieue our Brethren with them 586. a 30. It is an vntolerable vice for a man to trust in his Goods 591. b 2. None of the Good turnes which are done in the worlde are done freely 542. a 45. Grudging or murmuring To murmur or Grudge against God for afflicting vs is as much as too iustify our selues aboue him or to make ourselues more righteous than he 613. a 36. To Grudge against GOD in afflictions is a priuie and indirect blaspheming of him 699. b 28. To Grudge at the prosperity of the wicked or at the disorder of
seede remnaÌ„t of people in the world that should call vpon him with a pure hart vntill such time as his Church were setled among the Iewes â–ª and his law published in writing True it is that by and by after the flud Noes children were corrupted I meane those that were descended of his race who hauing yet the freshe remembrance of Gods horrible vengeance ceased not to inuent many superstitions and to dissannll the true seruing of God yet notwithstanding there were alwayes some fewe remayning whiche maynteyned themselues in the sayde purenesse that God commaundeth And that was to the end that God might coÌ„tinually haue some Church in the world some small nuÌ„ber of people to worship him And herwithal he would also that the same should turne to the daÌ„nation of the vnbeleeuers that they should be made the more vnexcusable VVe know that men labour continually to shroude theÌ„selues vnder the couert of ignoraÌ„ce and they beare theÌ„selues in hand that they be cleared before God when they haue gotten that buckler But Gods will hath all wayes bene that there should euer bee some smal nuÌ„ber of people to serue him in all purenesse the same haue euermore bene as iudges of all those that are turned aside and gone astray froÌ„ the right way So hath it also bene coÌ„cerning Iob. Yea all wee know also that God hath ordeyned Sacrifizings euen froÌ„ the beginning of the world For had they bene inuented at mans pleasure they had bene but trifles and apishe toyes which God woulde haue reiected And furthermore we know that the sacrifizes of Abel were preferred before the sacrifizes of Cain by reason of faith But if Abel had deuised the sayd maÌ„ner of sacrifizing to God of his own head he could not haue had any faith For the chiefe point is that God do leâ—devs and gouerne vs and faith can neuer be without obedieÌ„ce it must needes be answerable to that which God hath ordeyned So then we see that God is the author of the Sacrifizes that haue bene euer since the creatioÌ„ of the world And when he commaunded men to do sacrifize vnto him he did it not without shewing theÌ„ the end marke wherto the same teÌ„ded For had me offred but the brute beastes without vnderstanding it had bene of no valew and it had serued but for a mockery But we know that God instructeth those that be his vnto their saluation Therfore there is no doubt but that God in coÌ„mauÌ„ding Sacrifyzes did also shew the true vse of theÌ„ how they might profite men to their saluation And this was to the ende they might know themselues to be vtterly vnworthy to come neare him and that they had deserued death so as it behoued them to acknowledge themselues wholly blame-worthie and therewithall also vnderstande that there was yet some meanes whereby to reconcyle themselues vnto him And so in the first place wee note that suche as haue vsed sacrifizes rightly and according to Gods will haue graunted themselues to haue bene gilty of death in case as if a man should passe a lawfull obligation or bond of some debt Also this is the cause wherefore Sainct Paul speaking to the Colossians of the Ceremonies of the Lawe termeth them obligations bonds and handwritings which serue to hold men in bondage before God and to shewe them that they could not shunne the iudgement of endelesse death were it not for one remedie which God hath giuen of his owne free mercie And it is a very good and profitable lesson when men acknowledge and confesse themselues giltie before God and set before their owne eyes what they haue deserued so as when a brute beaste is slayne they know it is for their sinnes sake Lo howe Gods minde was to allure men to lowlinesse Herewithall it was his will also to nourish them in hope that although they were wretched yet notwithstanding there should be one sacrifize offred wherby their sinnes should be washed away Behold how the fathers of old time vsed their Sacrifizes And heerevpon the Heathen â—olke haue done the like but that hath bene without faith bycause they knew not the God vnto whome they ought to haue done the honour on the other side they knew not what seruice was acceptable to God and therefore they had no sure ground to staÌ„d vpon to be short they knew not neither to what end nor to what purpose they made sacrifize By reason whereof all was done at auenture as they say and so was it but a needelesse labour specially for asmuch as God hated and abhorred all sacrifizes that were made without knowledge and faith True it is that there was solemnitie ynough in them but that auailed nothing for asmuche as it behoueth alwaies to holde the rule which the Apostl giueth vs namely that the outward sacrifizes boote not at all furtherforth than they be grounded vpon obedience vnto God and to his word And true it is that Iob had not the Law written but it was ynough for him that he had the doctrine that came from God and which Noe had giuen vnto his children Those that had perseuered in the same were not taught it by meÌ„ but although they hard the doctrine by men yet notwithstanding they hilde the rule therof as the rule of god For it was ynough for theÌ„ that God gaue them knowledge of his will without vsing the meane of Prophets as he did afterwards VVe see here then that Iobs Sacrifizes were not made at all aduenture but vpon an assured and grounded faith VVhen it is sayde that Noe after the flud tooke of the cleane beasts to sacrifize therby we see he had instructioÌ„ froÌ„ heauen for it lay not in him to discerne betwene beaste and beaste so as he should say AmoÌ„g these I see some that be pure cleane and the residew bee vncleane Needes muste God haue taught him that Euen so also is it with Iob who made not sacrifize for that he was the only deuiser of it â–ª but he yeelded himselfe to Gods will wherby he was guyded gouerned that is the property of faith according as I haue sayd alreadie And herevpon we haue to consider first that froÌ„ the beginning of the world God hath in such wise suffered meÌ„ to go on in darknesse that yet notwithstaÌ„ding he hath left them certayne recordes whereby they might be coÌ„uicted of their cursednesse in so much that if there were nothing else but the outwarde Ceremonies it were fully ynough to condeÌ„ne the vnbeleeuers Furthermore we see also how men be wholly giuen to euill in so much as they peruert the things that are good and holie and when God hath declared his will vnto them they turne it altogither backward and to the flat contrarie For asmuch then as we see men so fleeting and vnconstant we may perceyue that we haue neede to pray vnto God to keepe vs in awe and not to suffer vs to step aside from the purenesse of his
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 vpō 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 thē that haue serued God aright and yet notwithstāding the one sort haue bene reiected and God hath abhorred them the other sort haue bene acceptable vnto him The Heathē 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 thē 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 secōd 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 religiō 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 whē 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 heauēly 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 substāce 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 vpō 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 mā 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
the fyre that he hath sewed vnto God to haue Iob persecuted let vs marke how the Scripture sheweth vs that God hādleth vs not so roughly without cause and yet that it is not at the sute of our enemie for he woulde desire nothing so much as to keepe vs in rest and at our own ease if it were expedient for vs but bicause it is good for vs to be so exercised by afflictions yea euē at Satans hand well doth God permit him so to do forasmuche as he knoweth it to be good profitable for vs Mark I say what we haue to note here And to proue that it is so let vs take a contrary example In the last Chapter of the first booke of Kings it is likewise sayd that God hild an Assyse and there is suche another description as is here how the Prophet had seene God set in his chayre of estate and how hee demaunded there VVho is it that shall beguyle me Achab Satan preuēted not God in that cace nother came he aforehande to say If thou wilt gyue me leaue to beguile Achab I will do whatsoeuer thou wilt haue me to do But God beginneth saying where shall I finde a lying spirit to go and deceyue Achab for I see he will needes be drowned euen into the bottome of hell And wherfore is it that God speaketh so Euen bycause the cace stood vpon executing of iust vengeance vpon an hypocrite a despyser ful of crueltie and a mortall enemie of all goodnesse Achab was a man that had peruerted al Gods seruice vtterly was wholly defiled with his owne Idolles therwithall also was full of sturdinesse and malice against the Prophetes and woulde giue no eare to any admonition VVhen he was thus hardened in his sinnes in such sort as a man could gayne nothing by seking to bring him into the right way after that God had assayed all wayes saw he was a man forlorne then he hild his assyses and demaunded who was hee that would deceiue Achab for it was Gods will to execute the office of a iudge VVe see then that when God meaneth to punish wicked folke and to execute his wrath vpon thē according to their deserts he tarieth not till he be moued to it by Satan but preuēteth him In this present text when question is had of punishing Iob that is to saye that God dealeth roughlie with one of his owne children needes muste the same come to passe by the pursute of the enimie Lo here the diuersitie whiche sheweth vs the reason why Satans request is graunted him in this text So then let vs marke well that the Scripture meaneth by all meanes to teache vs to glorifie God continually that wee knowing his goodnesse towardes vs myght take occasion to magnifie him and therewithall that we should vnderstande howe his vengeance is iuste agaynst all wicked persons and that if hee punishe them hee doeth but his office to the ende hee may bee feared reuerenced and honored of all the worlde and thus ye see what wee haue to beare in minde But by the way a man may thinke it straunge how God is serued so by Satan But I haue tolde alreadie that wee shall by and by wanze away like water if wee bee not fully persuaded of this poynte that the Diuelles are in suche wise vnder Gods guydance as they can doo nothing without his leaue Yet is there a further matter that is to wit that the Diuells are as it were Gods hangmen to execute his iudgements and the punishments which hee will haue done vpon the wicked Also they are as his roddes whereby he chastizeth his children To bee shorte it behoueth the Diuell to bee the instrument of Gods wrath and to execute his will not that he doeth it of his owne voluntarie good will as I haue sayde but bycause God hath the soueraine dominion ouer all his creatures so as they must needes yeelde vnto him and turne themselues whither soeuer hee thinketh good But heere is one greate diuersitie which we muste marke For when God hath gyuen Satan leaue to punishe Iob hee sayeth to him Beholde thou mayst woorke thy spite vpon all his substance but touche not his persone And agayne after he hath destroyed all his goodes he sayeth thou mayst touch his person but thou shalt not come neere his soule Herein agayne wee see howe God reserueth alwayes the soule of Iob so as Satan can no more but torment him in goods and in his mortall lyfe and in his honour for hee had not the power to enter into his soule to seduce him and to make him to burst out into impatiencie This wyll be the better vnderstode by a contrarie similitude VVhen God giueth Satan commission to execute his wrath vpon the vnbeleeuers he not onely permitteth him to punishe them in their goods and with sicknesse and diseases or in some other maner but also he goeth further which is that he giueth him power to leade them into error and to deceyue them as wee haue alreadie alleaged in the example of Achab. Beholde how God sayeth VVho shall beguyle me Achab And Satan sayde I will be a lying spirit in the mouth of all his Prophets VVe see ther a farre larger cōmission than this is here For the matter is not onely that Achab should be beguiled by some outwarde meanes But we see that the Prophets must beguile him vnder the shadow of truth And that is it that S. Paule meaneth by saying that when men haue no minde to obey God and his truth nor wil to frame themselues thervnto and aboue all when God hath bene so gracious as to manifest himselfe vnto them and to shew them the way of saluation if they be so vnhappie to reiect so great grace of God and to refuze it then behold God sendeth them falseprophets and deceyuers who not onely shall peruert all good doctrine but also shall be beleued for he will giue them speedinesse in error It behoueth vs to wey well this saying according also as it importeth much For what is mēt by this speedefulnesse of error It is when God withdraweth his brightnesse from vs wherby our wittes are dazeled and we become so dull that we discerne no more than brute beasts but although the pitte lye wyde open before vs yet wee stumble into it without seeing of it a whit And why so Bicause there is no more aduisednesse or wisedome in vs for asmuch as God hath giuen Satan power to mocke vs and beguile vs yea and euen to blinde vs and bewitch vs in such wise as we wote not which way to turne vs that we tumble not into some new snare or other Beholde I say how God worketh towarde the vnbeleeuers and reprobates namely that he giueth Satan speedinesse of error to intrap them and they shall neuer perceyue it But he dealeth not so towardes suche as are his when he afflicteth them For although Satan assault them yet notwithstanding they be alwayes
holde of Gods goodnesse in that he holdeth vs vp As howe If a man be sicke hee taketh suche an inwarde conceyte of hys disease that hee thinketh vpon none other thing neyther considereth he the matter thus God hath giuen me here many meanes too ease mee withall I am succoured in my distresse men haue a care of mee I am serued and tended as one man hath his wife an other his children and an other his seruantes too tende him and therefore I see that God doth not punishe mee out of measure I say hee hath remedies in a readinesse for him either he hath of his own store or else he shal be releued by some other VVe neuer thinke vpon any of these things but the griefe doth possesse vs in such sort as we be still chawing on the bitte too torment and rack our selues yea euen to be angry with god And this is as villanous an vnthankfulnesse as the other is for when any inconuenience troubleth vs wee must euer thinke with our selues Alas if my good God pitie me not what shall become of me I should not only endure this griefe but also farre greater which I haue deserued and God will finde meanes ynowe too punish me more for it is sayd that he hath his rods layd vp in his cofers and that when it pleaseth him too bring them foorth agaynst vs we must be fayne to feele other maner of strypes at his hande than wee haue doone yet If wee mynde such things it is certain that in the middest of the greatest miseries and troubles that we can haue in this worlde we shall be comforted and feele some assuagement of oure greefes But we do nothing at all in that behalfe insomuch that this lesson is written in vaine So then let vs beare in mynd that in the person of Iob it is Gods will to giue vs a looking glasse wherein to behold that if we be scourged we must not take our aduersities so sore to hart nor be so nice as too saye I can haue no worse than this Let vs take good heed that we prouoke not Gods wrath in that wise as many vnaduised persons do But let vs bethink our selues thus Surely my aduersitie is not ouer burdensom and that is bicause I am too tender But what shoulde be done with me if my God did not reache out his hand vnto me then out of question I should not haue this trouble alone For he hath store of other farre greater and farre more excessiue God knoweth what measure to keepe in punishing me so as if it please him he can cast me into so bottomlesse depthes as I shall be caried euen into hell Therfore it becommeth me nowe to haue an eye to his goodnesse and to thanke him that he hath pitied me and spared me And for the proofe hereof beholde here Iob who was a man as I am and seemed too bee throughly fensed to the vttermost and yet I see howe God hath afflicted him here not onely in one kinde but after diuers fashions So then when I weigh my selfe in the balance with him it is good reason that I should be pacient that I shuld humble my selfe vnder the mightie hande of God and that I should applie my selfe too hys good will desyring him to gouerne mee and to dispose of mee as of his creature that is in his hande If we deale thus we shall perceiue that God is euer present too succour suche as trust in him and rest themselues vppon him For albeeit that we see a wonderfull strength in Iob yet verily he was a fraile man as we be And for proofe here of howe could hee haue bin so strengthned if God had not lent him his hande And is the strength that God vttered in Iob abated at this daye Hath God altred eyther his purpose or his nature No Then when wee see that God hath strengthned Iob wee come to the promises that belong not to any one man alone but to all men Lo how God sheweth that if we bee dismayde at the feeblenesse of our owne fleshe hee hathe where with too remedie it if we flee too him for refuge that if we be beaten down he hath wherwith to strengthen vs yea though wee were otherwise altogither forsaken Seeing then that God offereth vs remedie in suche wise whereby too relieue all our feeblenesse let vs not doubt but that as he hath vphild his seruant Iob so wil he worke in vs also at this day For his meaning is nothing else than to seale vp his promises which are common to al men and too giue vs assurance and experience of them in the person of one man to the ende wee should not doubt but he will be as good as his woorde Therefore let vs not alledge this excuse Lo I am a man For why VVas not Iob a man was not Abraham a man was not Dauid so to And whereof came it that they resisted temptations O yes But they were ayded And is not God at this day the same he was then is hee chaunged since that tyme Is it his minde too ayde but a three or foure VVhen he sayd I will be your fortresse and bulwarke and I will stick to you in all your needes ment he it but to Iob to Abraham and to Dauid ment he it not to his whole Church So then vnlesse wee will charge God with vntruth wee must boldely conclude that like as he assisted Iob so will he also assist vs But what when wee bee destitute of the grace of Gods holy spirite that proceedeth of our owne naughtinesse by cause we regarde not the good turne that he is readie to do vs when he giueth vs his promises and that although he preuent vs seeking nothing but to vtter his power in mainteyning vs yet notwithstanding we shut the gate agaynst him And so we well perceyue too what intent this story is written vs that is to wit as I haue sayd already that we might knowe howe God afflicteth those that are his and there withall vnderstand that hee forgetteth not too succour them at their neede and that according to the greatnesse of their necessitie the remedie is alwayes redy in due season Furthermore wee haue here a godly recorde that afflictions are not alwayes signes that God hareth vs If we haue not this beliefe it is impossible that we shoulde be pacient in aduersitie For it is not for naught that Saint Paule sayth we ought too haue comfort through pacience If a man comfort not himselfe in God though hee shewe neuer so great and inuincible courage yet is not the same to be called pacience For he is not pacient as he ought to be It is but the pacience of a lumbard as we say in the prouerbe that is to say it is pacience perforce and against oure will as a mule chawing vpon hys bit True it is that suche as are of that sort woulde faine make themselues constant they woulde in no wise bowe
himselfe into ouer-great heauinesse but all his doings tended to humilitie like as also the same was a signe of repentance among the men of olde tyme For if God sent any plague or warre among them they clothed themselues with sackcloth and cast dust vpon their heades VVhy did they so It was not to feede the euill sorrowe whereof saint Paule speaketh and saith that it is after the manner of the worlde for we must eschue that fault but for another sorrowe whiche he affirmeth to be godly which is when men acknowledging themselues to be wretched sinners doe come before their iudge and there condemne themselues and shewe that they be worthy to be cōfounded For he that clotheth himselfe with sackcloth and casteth dust vpon his heade witnesseth that he hath not any thing wherof to glory but that he must holde his mouth shut so that in cace as if he were already buried he is faine to say I am not worthy to go vpon the earth but it is meete that the earth should be vpon me and that God should cast me so lowe as I might be trampled vpon with mens feete Thus ye see howe Iob behaued himselfe VVhen hee sawe how God called him to lowlinesse he was contented to frame himselfe to hys good will and for the same cause rent his clothes and shore his head Hereby we perceyue as I haue touched alredie that pacience is not without griefe and therfore that it behoueth Gods children too bee sad and to feele theyr owne sorowes and yet for all that not ceasse to haue the vertue of pacientnesse when they resist their owne passions in such wise as they conceyue no hartburning agaynst God nor passe measure in sorrowing nor kicke agaynst the spurre but rather giue glorie vnto God as it followeth immediately in the texte That when Iob did cast himselfe vnto the earth he did it to worship God. For true it is that the woorde whiche is sette heere signifyeth Too incline or bowe downe a mans selfe But the meaning of it is that he humble himself before God to do him reuerence VVee see many cast themselues to the ground who for al that ceasse not to rage in such wyse as if it were possible they would mount aboue the cloudes to giue battell vnto god And we see some also caryed away with rage bicause they cannot rushe against God as they would do But cōtrariwise Iob did cast himselfe to the earth of purpose too worship God hauing a speciall eye vnto him to humble himself before his high Maiestie For when we feele Gods hand it is to the intent we should do him more reuerence than we haue done afore Surely if God handle vs gently it ought to moue vs to come to him according as he allureth vs by his doing VVherfore vseth he that great goodnesse but of purpose to draw vs vnto him But forasmuch as wee bee so loth to come to him he is faine to summon vs to shew what authoritie he hath ouer vs like as whē a prince seeth his subiect slow to do his dutie he sendeth his officer to him to summon him So also God perceiuing that we passe not of comming vnto him or rather that we come not to him with so willing and earnest affection as were requisite prouoketh vs and summoneth vs Iob therfore knowing what is the ende and true vse of afflictions did cast himself to the ground of purpose to do reuerence vnto God and to say Lord it is true that I haue serued honored thee heretofore and of all the tyme that I haue flourished and bene in my chiefest tryumph I haue had a pleasure to do thee seruice But what for that I haue not knowne myselfe inough and now I see what my frailtie is and how that all of vs are wretched creatures And therefore my Lord I come nowe to do mine homage newe againe to thee seeing it pleaseth thee to afflicte mee in this world My Lord I willingly yeld my selfe vnto thee and I desire nothing but to put my self as a subiect into thy hand howsoeuer the world go Thus much concerning this saying that Iob did cast himselfe too the ground of purpose to worship god And nowe let vs come to that whiche is saide that is to wit how Iob acknowledged what men are Naked I came out of my mothers wombe and naked sayth he I shall returne againe VVhereas hee nameth his mothers wombe hee meaneth another thing that is too witte the wombe of the earth who is the mother of all things Or else as a man pinched at the heart hee vttereth not his words to the full but as it were cutteth them halfe off according as we see that such as are in extremitie of sorrow expresse not their wordes to the full Neuerthelesse this protestation is cleere inough that is to wit that Iob ment to say thus Very well then must I be faine to return into the earth euen in the same plyght that I came oute of my mothers wombe True it is that a man maye take this saying two ways First as a generall sentence Behold how men come naked into the world and when they passe out of it they come too the same point againe they brought not their ryches nor theyr honoure nor theyr pompe nor their pleasures with them and they must be fain to go away into rottennesse and the earth must receiue them But the other exposition is more agreeable namely that Iob applyed the sayde sentence too hys owne person as if he should say I came naked out of my mothers womb and it hath bin Gods pleasure to enrich me for a tyme so as I haue had great heards of cattell a great houshold and a goodly sort of chyldren and to be short I was gloriously decked with the benefits and blessings which God had bestowed vpon me But now it is his wil that I shal go hence starke naked it is he hath enriched me with al these thinges now he taketh thē away again to the intent I should returne into my fyrst state and dispose my selfe to creepe foorthwith into my graue And this sentence is well worthy too bee marked For Iob coulde not make a better proofe of his pacience than in determining too bee starke naked syth it was Gods good pleasure that hee shoulde bee so True it is that men haue fayre excuses as that they can not force nature but that spyte of their teethe they muste bee fayne to returne naked too theyr graues And euen the Paynims haue sayde that there is not any thing but deathe whiche sheweth howe small a thyng man is VVhy so For wee haue a gulfe of couetousnesse in vs so as wee coulde finde in our heartes to swallowe vppe the whole earth If a man haue plentie of ryches of Vyneyardes of Meddowes and possessions that suffyseth him not God muste bee fayne too create newe worldes for vs if hee mynde too satisfye vs And yet bee wee once deade wee
muste haue no more ground than oure owne lengthe wherein too rotte and consume awaye to nothing So then death sheweth what wee bee and what is oure nature and yet neuerthelesse yee shall see many striue against that necessitie They make them gorgeous Tombes and they will haue triumphant funerals It should seeme that suche men coulde finde in their heartes to resist God but they can not attayne to theyr purpose And truely suche is the generall state of man But as for vs it becommeth vs too suffer paciently the losse of our goodes and ryches when so euer wee bee berefte of them I say it becommeth vs too suffer God too strippe vs out of all euen to oure bare and naked skynne and to prepare oure selues to returne to oure graue in the same state Beholde I saye wherein wee maye proue oure selues too bee pacient And this is it that Iob ment in this sentence Also as ofte and as long as wee wante the goodes of this worlde or indure hunger and colde or bee nipped with anye aduersitie and haue no reliefe let vs be thinke vs of oure byrthe and let vs consyder our selues bothe what wee bee and whence wee come For men abuse the fatherly care that God hathe of them in prouiding them the thinges whiche they haue neede of True it is that we ought to haue this lesson wel imprinted in oure hearte namely that God wyll not haue vs too wante anye thing nor hathe put vs in this worlde wythout mynding to nourishe vs there But yet muste wee alwayes acknowledge that the same commeth from elsewhere than from our selues and that we may not thinke wee haue the thinges in our owne right which wee holde of the free goodnesse of our god If a man should fynde mee of his owne free coste and say vnto mee come dayly too mee thou shalte haue thus muche wyne and thus much breade and I will intertaine thee how beit that I will not bynde my selfe too thee but gyue thee it freely If I woulde herevpon holde plea against him to bynde him at whose hande I ought to begge euery daye and at whose hande I receyue all my substaunce or if I make a rente of that whiche hee gyueth mee of hys free lyberalitie shoulde it not bee a verye heynous vnthankefulnesse I shoulde deserue to be spitted in the face And therefore muche more are wee bounde to receyue Gods benefites with all modestie assuring our selues that he oweth vs not any thing and that in as much as wee bee poore it becommeth vs to repayre vnto him too begge at his endlesse liberalitie euery day So then when soeuer wee bee driuen to any necessitie lette vs haue recourse backe as I haue sayde and examine from whence came I â–ª Euen out of my mothers wombe starke naked and a poore and wretched creature I was not able too helpe my selfe nor too ridde mee of the pouertie wherein I was so as I must needes haue perished altogither if I had not ben succoured by others so it pleased God to foster mee and to intertayne mee euen too this houre and too gyue mee of his gracious benefites without number And therfore if it please him now to scourge me it is good reason I should beare all paciently seeing it commeth from his hande Thus yee see what wee haue too marke vppon that whyche Iob sheweth vs in saying Naked I came out of my mothers wombe and naked I shall returne agayne too my graue Fynally when God gyueth goodes intoo our handes wee imagine that wee shall possesse them some long tyme and that the ownership of them shall contynue with vs and that wee shall be so accompanyed wyth oure ryches as they shall goe with vs too oure graue and that they shall neuer departe from vs But lette vs not make suche accompte of them for that were but too deceyue oure selues But contrarywyse lette vs assure oure selues that if it bee Gods good pleasure to take away the goodes that hee hath lente vs whither it bee to nighte or to morrowe wee muste bee readye too forgoe them and that hee dothe vs no wrong to bereaue vs in one minute of an houre of all that wee coulde get during oure whole lyfe As concerning the resydue Iob leadeth vs yet further in saying that God had gyuen and God had taken awaye and that the name of the Lorde was blissed therefore VVhen hee sayeth that God had gyuen hee sheweth howe it is good reason that God shoulde haue the disposing of the thinges that hee hathe put intoo oure handes seeing they bee his For when God sendeth vs ryches hee releaseth not his owne right that hee should no more haue the soueraintie which hee ought to haue as the maker of the world For this worde Maker importeth that hee hath made all things in suche sorte as it is meete that all power and souerain dominion should remain vnto him self And albeit that men possesse their portion of it according to the portion of goods which he hath giuen them in this world yet it is meete that he should stil continue lord and maister Iob therefore knowing this submitted himselfe wholly to Gods good will. And it is the thing that all of vs confesse to be most rightful notwithstanding that in the meane whyle there is not any man that is willing to frame himselfe thereafter And for proofe heereof if God giue vs leaue too ioy a two or three dayes in any benefite of his wee thinke hee doth vs great wrong if hee take it from vs againe and wee grudge agaynste him for so dooing And what meaneth this It is the same vnthankfulnesse that I spake of euen nowe namely that when God hathe once shewed himselfe lyberall to vs of his owne free goodnesse wee are of opynion that hee ought neuer too fayle vs what so euer wee doe Lo here a sentence common ynoughe in talke howbeeit so yll practised as a man may well see that it is vnderstoode but of a very fewe So much the more behoueth it vs to consider what is meant by thys saying The Lorde hathe gyuen and the Lorde hathe taken awaye that wee may know what maner of authoritie the Lord hath to giue vs the enioying of his benefits and also to take them away from vs euery minute of an houre at his pleasure And heere we see why Sainct Paule exhorteth vs that forasmuch as the shape of this world passeth away and all the things therin do glide and vanishe awaye wee shoulde possesse as if wee possessed not that is to saye we should not haue our mynds tied to them as it is saide in another place that we must not settle our selues vpon the vncertaintie of ryches but when God shall haue bereft vs of all that he gaue vs wee must be always ready to say with Iob very well thou O Lord hast vsed thyne owne right thou hast gyuen and thou hast taken away at thy pleasure Thus yee see what is the effecte of this
streine namely that as often and whensoeuer wee thinke vpon the goodes of this worlde wee must alwayes beare in mynd that we hold them all of god And vpon what condition Not in feesimple so as he should pretend no more title to them nor bee maister of them any more but vpon condition that if it please him to put them intoo oure handes hee may also plucke them from vs when hee thinkes good Let vs vnderstand then that wee be so much the more bound to him when he causeth vs to enioy some benefite of his for a daye or a moneth or for some space of time and that we must not thinke it strange if he bereaue vs of them afterward but haue recourse to the said knowledge which I haue spoken of namely that God dothe euermore holde such a superioritie ouer vs as hee may dispose of hys owne as hee lysteth hymselfe If it bee lawfull for mortall menne too dispose of their goodes as they liste themselues ought wee not to graunt it much more to the lyuing God Seeing then that God ought to haue this maistership not onely ouer the thinges that wee possesse but also ouer oure owne persons and ouer our chyldren let vs humble oure selues afore him to submit oure selues wholly to his holy will without gainsaying Yea but for all that there are verye fewe that yeelde so muche honor vnto god True it is that all men will easily saye how it is God that hath gyuen them all that they possesse but what for that They chalendge all too them selues and vaunte them selues as it were in spyte of him And what is that I praye you is it anye better than flatte mockerie Yea verelye it is too grosse an hypocrisie when after wee haue protested to hold all things of God yet notwithstanding wee meane nothing lesse than that hee shoulde haue the disposition of them or that hee shoulde chaunge anye thing but wee woulde haue him let vs alone and set vs at free libertie as if we were separated from him and exempted from his iurisdiction This is as muche as if a manne should say O I am well contented to acknowledge suche a one for my prince I wil doe mine homage and alegeance vnto him howbeit so as he enter not into my house so as hee come not too demaunde anye thing at my hande so as hee trouble mee not The worlde coulde not beare with such a vilanie and yet neuerthelesse we see howe men dallye with god And what is it that wee meane by this confession that wee holde all of him and in the meane whyle will not abyde that hee shoulde touch any thyng VVee see then how the worlde doth openly playe mockholyday with God and yet that it becommeth vs alwayes to follow that which is shewed vs here that is to wit that forasmuche as God hath gyuen vs that which we possesse he may call it backe againe and withdraw it from vs when he will. But yet that which is added byandby after namely that the name of God shoulde be blissed importeth more For heerein Iob submitteth hym selfe in suche wyse vntoo God that hee confesseth him to bee good and iuste notwithstanding that he be scourged so roughly at his hande I haue sayde that this importeth more bycause that euery man may graunt all power and soueraintie vnto God and he may say well seeing he hath gyuen hee may also take But in the meane whyle hee will not acknowledge that God dealeth iustly and by good reason for ther are many who when they bee scourged doe blame God of crueltie or of ouergreat roughnesse so as they can not reserue vnto him this right of his to withdrawe that thing which hee hath giuen them nor consider as I haue sayde afore that they possesse their goodes with condition that they maye be stripped out of them to day or to morrowe There are very fewe that haue this consideration with them to rest quietly vpon it and to confesse that there is nothing better than to submit all things to Gods Maiestie and to acknowledge that if he should let vs follow our owne sway there were no way with vs but confusion and that if hee gouerne vs according to his will all will bee to our profit and welfare Lo wherevnto it behoueth vs to come And also we see there is very muche imported in this sentence when it is sayde Blissed bee the name of the Lorde For wee must not onely picke out the words but also consider of what mynde they proceede and that they be spoken truly and vnfaynedly For howe is it possible that wee shoulde blisse the name of God if wee doe not first acknowledge him to be rightuous But hee that grudgeth against God as though he were cruell and vnkynd cursseth God bicause that as much as in him lyeth hee lifteth himselfe vp against him He that acknowledgeth not God to bee his father and himselfe to be Gods chyld ne yeldeth recorde of his goodnesse blisseth not god And why so for they that tast not of the mercie and grace that God sheweth to men when he afflicteth them must needes grynd their teeth at him and cast vp and vomit oute some poyson against him Therefore to blisse the Lordes name importeth as much as to persuade our selues that he is iust and rightfull of his owne nature and not only that but also that he is good and mercyfull Lo here howe we may blisse Gods name after the example of Iob that is by acknowledging his Iustice and vprightnesse and moreouer also his grace and fatherly goodnesse towards vs And here we see also why the text addeth for a conclusion That in al these things Iob sinned not nor charged God with anye vnreasonablenesse VVorde for worde it is thus Iob dyd not laye afore God or put vpon God any vnreasonable thing and it is a maner of speaking well worthie to bee marked VVhereof commeth it that men martyr them selues in suche wyse when God sendeth things cleane contrarie to theyr desire but for that they knowe not that God doth all by reason and that he hath iust cause to do so for had we it well printed in our hearts that all things which God dothe are grounded vpon good reason it is certaine that we woulde be ashamed to encounter him as we doe considering I saye how we knowe that he hath iust occasion to dispose of all things in such wise as we see Nowe then it is purposely sayde that Iob imputed not any vnreasonable dealing vnto God that is to saye that he imagined not God to doe any thing that was not iust and vpright Marke this for a speciall poynt But it behoueth vs to marke that in these wordes vnto God there is verye muche implyed for we consider not how horrible a matter it is to talke of Gods workes after suche sorte as wee doe If God sende vs not what so euer wee wyshe wee fall too reasonyng wyth hym and wee holde plea wyth hym Not
of the things whiche the theeues dyd and that the Dyuell was a doer of them too Nowe then wee see heere howe God is euermore soueraine in degree in guiding and disposing the things that are here belowe to leade them to suche ende as hee thinketh good And heere is no matter for vs too iudge of after our owne vnderstanding as some ouerweening persons doe who will needes be wyse in making God and all his whole worlde subiect to their owne fansie These are beastes yea and as beetleheaded beastes as any can bee They haue neither knowledge nor wit and yet to purchase them selues estimation they saye they see no reason why God should be the doer of all things for then should he be the authour of sin Do they not then controll the holy ghost for speaking so for we must needs yeld to that And when a man hath debated the matter throughly to and fro hee must needes come too the sayde conclusion namely that we comprehende not the greatnesse and heigth of Gods dooings further than it pleaseth him to gyue vs some tast of them at leastwyse according to oure capacitie whiche is ouersmall None knoweth Gods workes but himselfe alone they are a bottomelesse depe as the scripture saith and we haue no means to attain to them in so muche that all they which will search them shal be confounded except they goe too it with all reuerence and lowlynesse Therefore it belongeth onely vnto God to giue vs knowledge what howe and wherfore he doth and therewithal it behoueth vs to content our selues with that which the scripture telleth vs And although it seeme straunge vnto vs and we be not able to comprehende it by oure capacitie and reason yet must we confesse that God is ryghtuous And forasmuch as wee attaine it not let vs tary the comming of the latter daye at which time we shall knowe no more by parcelmeale nor as it were in dimnesse as Sainct Paule sayth but wee shall then behold the things face to face which are shewed vs now as it were in a glasse Thus then wee see an excellente Texte too shewe vs howe God guydeth and gouerneth the whole worlde by hys Prouidence But wee haue further too note too what purpose the Holye Ghoste telleth vs that GOD dothe all and that nothing can come too passe without his consent It is to the ende that wee myght despise Sathan and all wicked menne when wee see them practyze and inuente neuer so manye thinges bycause wee are sure they are not able to bring theyr enterpryses about See then howe God meaneth to assure vs of his protection and too shewe vs howe Sathan is so farre off from beeing mayster of himselfe too accomplishe the thing that hee would that hee is fayne too serue Gods tourne Seeing that the case standeth so lette vs apply the holie scripture to suche vse as this namely that althoughe wee bee hemmed in with enemies rounde about and be heere as a sheepe in a woules throate yet notwithstanding we must not ceasse to trust in God and to warrant oure selues that as long as we be vnder the shadow of his wings we shall be sure of our saluation Howe so Bycause hee hath soueraine dominion ouer al creatures in such sort as he holdeth euen Satan himselfe and all wicked persons of the world in awe leadeth all things to such issue as he thinketh good â–ª Lo whervpon we ought to stay that we maye call vpon God quietly and when wee haue called vpon him assure our selues that hee will guyde vs And heerewithall it behoueth vs to beare in mynd that which I haue touched that is to wit that we become no iudges of God for that were ouergreat presumption VVere it not too diuelish a pryde if men shoulde not acknowledge God to be rightuous except they could perceiue him to be so but would haue God to humble and abase himselfe so muche us to say wel I see I must be accomptable to you As for those that aduaunce themselues into such pryde are they not al well worthy to be quite ouerwhelmed by God Yes certesse are they Also wee see here why Salomon sayth that they whiche are ouerinquisitiue in searching Gods maiestie too farre and more than is requisite for them shall be ouerwhelmed in their owne pryde so as they shall bee confounded Then there remayneth nothing for vs but to haue the sayde sobrietie of praying vnto God too teach vs so much as is for our benefite and behoofe and to receiue whatsoeuer he saith for good and rightful with out pleading to the contrarie Thus ye see howe we ought to proceede But many men thinke themselues too haue gained muche when they haue founde some trifling cauillation to vpholde that â–ª God doth not all the thinges that are doone by Sathan and by wicked men It is commonly alledged for answere that when wicked folke doe anye euill God worketh not that but onely suffereth it and simply giueth them leaue But seeing hee hath authoritie and power to let them is not his suffering or permission all one as if hee did it himselfe Therfore that is but a very fonde excuse and God hath no neede of oure leasings to maintayne his truth and ryghtuousnesse wythall VVee must not finde such startingholes to stoppe wicked folkes mouthes withall which woulde speake blasphemie against Gods holinesse but it is inough to haue that whiche the holie scripture telleth vs For that God not onely permitteth and giueth leaue but also executeth his will both by the diuell and by wicked persons it appeareth by this that the Scripture sayth not Lorde thou haste permitted but Lorde thou haste doone Like as where Dauid confesseth his sinnes and offences when God had punished him grieuously he sayth Lord of whome shall I complayne for I see it is thy hande and although that Dauid was persecuted by wicked men yet he called it the hande of god Beholde howe the Lorde himself speaketh VVill wee bee wiser than hee Shall we make him beleeue that he had neede of our gaye coloures to warrante him that no man may offer him reproch For see how he speaketh of his owne woorkes VVhen he mynded to punishe Dauid for rauishing Bethsabee hee sayde vnto him thou hast doone this thing priuilye but I will make the Sunne too beare witnesse of it Howe was that VVhat was it that God would do vnto Dauid It was that Absolom should rauish his fathers wiues and defile them in the presence of all the people in the sight of the Sunne Ye see here an inceste which is horrible and against nature and yet neuerthelesse God saith flatly I will do it for those be his words VVe see then how it is not a single leaue or permission â–ª but that God himselfe worketh in such wise as the wicked must needes bee the instrumentes of his will as wee haue sayd And I pray you as touching the office of a iudge is it no more but to giue the
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 compassiō 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 temptatiōs 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
God and too sing vnto his name in the middes of his sorowes and afterwarde he stablysheth himselfe in good hope for the time to come not doubting but God regarded him styll with cōpassion considering that he had shewed himself so gracious pitifull towards him alreadie Here we see a lesson cōmon to all men which is that when we be distressed with aduersitie too the vttermoste euen that it seemeth a vayne thing and but lost labour to call vnto God yet it behoueth vs to cōsider that he hath created vs and put vs into this world imprinting his owne image in vs and giuing vs many tokens to knowe that he taketh vs for his children This ought to make vs lyfte vp our mindes alofte to yeelde him his worthy prayse and moreouer it must serue vs for a spurre to make vs to trust in him doubting not but he will shewe himselfe the same hereafter whome wee haue felte him heretofore True it is that it were better for a man to be vnborne than to be vtterly lefte vp vnto miserie in so muche as our Lorde sayeth vnhappie is he by whome offences come It were farre better for suche a man that hee had neuer bene borne Yea but when the cace standeth but vpon the suffering of calamities and troubles wee muste not take them so sore to harte as to forgette the gracious goodnesse that hee shewed vs when it pleased him too make vs to inioy the lyghte of the worlde specially with condition that we should be his children bicause hee hath printed his image in vs There was therefore a peece of vnthankefulnesse in Iob. But let vs marke therwithall that he spake not as one that consented to suche meaning Hee was so turmoyled that this escaped his mouthe vnwares yet neuerthelesse he was fully resolued in his hart still that God had done him so muche good as of very reason hee ought to acknowledge it And hereby wee bee taught that although God strengthen vs by his holy spirite so as we haue some pacience and power to withstand aduersities yet notwithstāding there will be some frailenesse mingled with it in so much that our griefe shall carie vs away as it were some hideous tempest in vs so as wee shall not be able to rule our selues in all poynts as it were requisite And hereby we be warned to walke in feare and to stande continually vpon our garde beseeching God to succour and releeue suche weakenesse as hee knoweth to be in vs Furthermore if at any tyme wee be so assaulted to passe our bondes to make complaintes Let vt praye God to arme vs that wee may well atchieue such a combate And howsoeuer the worlde go let vs practyze the lesson that I haue spoken of which is to set before our eyes the benefites of God whiche wee haue receyued in times paste to the intent they may so comforte vs as our soro we doo not ouermate vs too oppresse vs altogither but that wee may keepe still some taste of Gods goodnesse too the ende wee maye hope styll for mercye at his hande notwithstanding that wee haue no lykelyhoode at all of it and that it seemeth wee bee vtterly shutte out from him Thus yee see what wee haue too marke in this streyne And herewithall wee see that when menne are once fallen vnto wickednesse there is no ho 〈…〉 with them It was alreadie too muche too haue sayde why was not the doore of my mothers wombe shutte vp why was I borne into this worlde But hee addeth further why did the knees receyue mee why did I sucke the teate Herein wee see that Iob considereth not Gods benefytes to his owne profite albeit that hee haue felte them in greate number but rather reiecteth them altogyther and this is to make an ill beginning Therefore wee muste take good heede too our selues and so soone as our Lorde maketh vs to knowe any good that wee haue receyued at his hande it muste so touche vs to the quycke that wee may not bee so churlishe and frowarde as too turne good into euyll For if wee once beginne to forgette Gods gyftes or to turne them contrarie too that wee ought it is certayne that the same inconuenience and vyce wyll followe vs to the vttermoste as wee see here by the example of Iob. VVhen God openeth our moothers womb to let vs out into the worlde hee gyueth vs certayne women to take vs vp according as wee see it is verie needefull considering that the poore humane creature commeth foorthe in as greate necessitie as any thing can bee This done hee prepareth nourishmente whereby wee bee strengthened and hee turneth the womans bloude into milke that wee myght sucke sustenance out of it God then doeth so prouyde for vs euen at the tyme that wee haue neyther wytte nor reason and are in daunger of death not able too helpe our selues no nor too aske helpe at other folkes handes God preuenteth and ouergoeth vs VVee see here benefytes of diuers kindes But wee see that Iob did put them all in a bundle and was angrye with them all Therefore lette vs heereby take warning too bee moued too consider Gods fatherly goodnesse and too thanke him for the same so often as hee setteth foorthe anie of the benefytes that wee haue receyued of him And when wee haue so begonne lette vs go throughe with it For as it is sayde in the Frenche Prouerbe Loaues are made horned by setting of them amisse into the Ouen and when menne haue once ouershorte themselues they wote not howe to keepe measure any more Nowe if it happened so vnto Iob who was indewed with so singular constancie what shall become of vs that are but as leaues so as there needeth but a little blaste of winde too shake vs downe Then lette vs vnderstande the neede that wee haue too flee vnto God that hee may reache vs his mightie hande But after that Iob hath sayde so he addeth yet worser whiche is that if hee were dead he shoulde haue rest The reason sayeth hee is that death endeth all things so as there is no more eyther riche or poore there is no more any Seruaunt or Mayster those that haue troubled the worlde holde themselues in quiet and they that haue bene troubled are also at reste with them I shoulde lye still and sleepe I should no more haue any care or feeling of miserie It seemeth at the firste blushe that Iob speaketh heere lyke a Heathen man that hath no hope of the lyfe to come nor of the resurrection howebeit that the same were neuer cleane wyped out of his harte But sometymes there are so greate and so headdie passions in vs that the seede of God is as it were choked and all the lyght of religiousnesse whiche wee ought to haue is dimmed and all the conceytes thereof are caste vnder foote so as they can beare no sway This is well woorth the nothing but it had neede too bee declared more at length for
benefites vpō vs according as Iob hath shewed heeretofore VVee see then howe this onely one consideration ought to asswage our sorrowes according as it is to bee seene that if men put suger or hony into a medicine that is ouer bitter it wyll alay it in suche sorte as the pacient may the better take it wheras otherwise it would go neere to choke him But there is yet a further matter in this namely that God sheweth vs the vse of his chastyzementes whiche hee sendeth vs whiche is not that hee meeneth to destroy vs so ofte as hee scourgeth vs but that it is for our profite and welfare and hee promiseth vs that if wee bee faythfull hee will not suffer vs to be racked out of measure but will supporte vs So then if wee bee afflicted there is no reason why wee shoulde take pritche agaynst God as though we founde nothing but rigour at his hande For wee bee so comforted in our afflictions as if our vnthankfulnesse letted vs not we myght reioyce and say Blissed be the name of God although hee sende vs not all our owne desires Thus muche for the firste poynte And nowe herewithall wee muste marke also the seconde article whiche I haue touched already which 〈◊〉 that although wee haue nothing but distresse although we bee hilde as it were vpon the racke and that wee haue nothing at all to comforte vs yet muste wee not bee hasty to take pritche agaynst God but wee muste rather call vpon him according as it is sayde let him that is sorrowfull pray Sainct Iames sheweth vs the meane whiche wee oughte to holde If wee bee merrie sayeth he let vs sing not after the maner of the worlde whiche ruffleth it and royetteth it without acknowledging that his goods come of God but in rendring prayse to God for our gladnesse And if wee bee in sorrowe and heauinesse let vs pray vnto God beseeching him to pitie vs and to abate his rigour Thus wee see that when the faythfull are at theyr wittes ende so as they can no further go yet muste they not rushe agaynste God and finde faulte with him neither muste they outrage as those do whiche are full of pryde and rebelliousnesse but rather let vs thinke thus Lorde I see my selfe to bee a wretched creature I knowe not where too become I woote not what to doo except thou receyue me to mercy and shewe thy selfe so pitifull towardes mee as to releeue me of my miserie which I can no longer beare Thus wee see that the children of God muste beare their aduersities paciētly although God chastize them roughly for a tyme And it is to be seene that although Iob had cōtinually minded the same lesson yet was hee not sufficiently armed to withstand temptations for he sayth here VVhy do the God giue light to suche as are of troubled mindes He remembred not that God had iust cause to keepe men in the middes of many miseries and that although their state bee wretched here belowe yet is God righteous still and that albeit he punishe vs and keepe vs occupied many wayes yet it becommeth not vs to holde plea with him vnder colour that he holdeth vs here against our will and that we be shutte vp in prison while wee bee in this lyfe neither must we conceyue any displeasure for all that Iob did not sufficiently consider this Nowe if suche a persone as Iob was happened to ouershoote himselfe and to kicke agaynste God for want of hauing the sayde regarde that I haue spoken of muche more muste wee set our mindes vpon the sayde two poyntes that is to wit that we beare in remembrance that God neuer forsaketh vs and therefore that wee may not bee ouersorowfull when God sendeth vs any aduersities bycause wee bee sure that his chastizing of vs is after such a sorte as therewithall hee releeueth our greefe at leastwise if it be not long of our selues and of our owne vnthankfulnesse And secondly that whē wee bee distressed that wee can no more God calleth and allureth vs friendly vnto him yea I say hee prouoketh vs to resorte vnto prayer as often as wee bee as it were vtterly stripped out of all that wee haue Lo heere the true remedy which is to call vpon our good God to haue pitie vpon vs and not to suffer vs to bee so dismayde as to say I wote not what to do and it is to no purpose to go vnto god Let vs keepe our selues from suche incombrance perswade our selues that wee shall alwayes be sure to fare well if wee call vpon God who will bee alwayes mercifull to vs euen in the middest of our afflictions VVhen wee haue these two poynts well settled in our remembrāce we shall no more say VVherefore is it that God holdeth those heere whiche are in sorrowe of minde For wee see wherefore hee doeth it There is greate reason why God shoulde chastyze men For how greate are our sinnes the number of them is infinite Agayne if wee looke vpon our lustes there is also a very bottomlesse gulfe whiche hath neede to bee mended God therefore muste mortifie vs Furthermore if wee consider howe muche wee bee gyuen too the worlde wee shall finde that our afflictions had neede too bee plucked from it by Gods chastyzementes Moreouer howe greate is our pryde and presumptuousnesse And therefore muste God needes humble vs Besides all this howe colde are wee to craue his helpe and therefore hee muste bee fayne too inforce vs too it Finally ought not our fayth to bee tryed and made knowen Then see wee not reasons inowe why God holdeth vs heere and will haue vs to bee miserable so as there is nothing but payne trouble torment and anguishe in all our whole lyfe Is there not sufficient reason why God shoulde do this Marke heere a speciall poynte And sithe that hee continually calleth vs vnto him and maketh vs free passage vnto him and that wee haue suche a remedie in our miseries may wee not holde our selues well apayed VVee see howe wee oughte too bee armed and fenced agaynste the sayde temptations whiche reygned ouermuche in Iob howebeit that hee was not vtterly ouercome of it For when Iob speaketh heere of suche as desire the graue and whiche willingly dyg for it as for some hidden treasure longing to dye and cannot hee putteth him selfe in the same ranke as wee shall see by the sequele wherin he confirmeth his owne infirmitie and vice For it is not lawfull for the faythfull to mislyke their owne lyfe and to wishe so for death True it is that wee may wishe for death in one respect whiche is in consideration that wee bee hilde here in suche bondage of sinne as wee can not serue God so freely as were to bee wished bycause we are ouerfraught with vices In respect here of it is certaine that we may sigh and desire God to take vs quickly out of the worlde But as is sayde afore it may not bee for that we
the ayde that God giueth them how hee suffereth them not to be vtterly ouercome by Satan and therevppon doo quiet themselues and take comfort in that hee preserueth them The number of them is very small and yet is not this written in vaine But in generall we haue now to consider that the faithfull may wel sigh and grone all their life long till God haue taken them out of the world alwayes wishing for their ende that is to saye for death and yet notwithstanding they must restreyne them selues in such wise as they maye wholly submitte themselues to Gods good pleasure knowing that they are not made for themselues Firste I say that the faithfull maye well sighe as folke that are wearie of their long pinning in this prison of theirfleshe namely for the cause that I haue touched which is bicause they serue not God in such freedome as were requisite but drawe their lines amisse so as they woorke awrye and oftentimes swarue aside And which more is wee muste syghe but so farrefoorth as is lawfull for vs which is to be done so often as we enter into the consyderation of our owne ouerwearinesse when the matter standeth vpon the seruing of god For that must spurre vs to desire God to take vs out of this worlde and make vs haue an eye too the lyfe that is prepared for vs in heauen which shall be fully shewed vpon vs at the comming of our Lorde Iesus Christ And heereby wee see howe it is not onely graunted to Goddes children to wishe for deathe but also that they ought to wish for it For they shewe not a good proofe of their fayth except they seeke to go out of this worlde according as in deed all things hast and labour toward their marke But our mark is aloft and therfore must we neuer leaue running till wee come to our wayes ende whyche GOD hathe sette vs and wee muste desire that that may be quickly Neuerthelesse lette vs alwayes beare in mynde the cause that I haue spoken namely that wee must not bee prouoked to wish for death bycause we be subiect some to sicknesse some to pouertie some too one thing and some to an other but bycause we be not fully reformed to the image of God and bycause wee haue many imperfections in vs Marke well I say the cause that muste spurre and prouoke vs too desire death namely too the ende that beeing ridde of thys mortall bodye whyche is like a cabane full of all stinche and noysomnesse we maye bee fully reformed to the image of God so as hee may reigne in vs and all the corruption of our nature bee vtterly done away And furthermore lette vs keepe vs within the compasse of desiring to lyue and dye at Goddes pleasure so as wee maye not bee gyuen too oure owne wyll but so as wee maye make as a sacrifyze of it in that behalfe that our liuing maye not bee too our selues but to God so as wee may saye Lorde I knowe myne owne frailtie Neuerthelesse it is thy wyll too holde me in this world and heere I am and good reason it is that I shoulde tarrie heere But whensoeuer it shall please thee to call me hence I make no great accompt of my lyfe it is alwayes at thy commaundemente too dispose of it at thine owne pleasure Beholde I saye howe wee ought too deale in thys case And heerewithall lette vs haue oure affections euermore quieted yea euen in suche sorte as wee maye continuallye prayse Gods name assuring our selues that both in life and deathe hee will alwayes shewe hymselfe a Father and Sauioure towardes vs But after that Iob hath spoken so he addeth That such as are so distressed in their heartes would bee full gladde and fayne if they myghte fynde theyr graue VVherein hee bewrayeth himselfe too speake through a brutishe and vnaduised affection and that hee keepeth neyther measure nor modestie For hee confesseth that wee come too naught there So then wee see howe hee is falne howbeit not wyth a deadly fall but with a halfe fall and God rayseth hym vp agayne afterwarde as wee shall see Yet neuerthelesse the case standeth so as wee must verily condemne thys infirmitie heere in Iob that is to saye hee was so dismayed with heauinesse as he could no more taste of Goddes goodnesse thereby too gather neuer so little comforte too susteine hymselfe by But forasmuche as wee see that thys befell vntoo hym so much the more must we bee earnest in praying vntoo God that sorow maye not ouermate vs so as wee shoulde bee vtterly ouerwhelmed by it Therefore lette vs alwayes be so vnderpropped and stayed vp as wee may fight against sorrowfulnesse and feele that it is good for vs to liue heere according to Goddes will and that although wee haue great griefes and troubles heere yet must wee stande fully resolued vppon thys poynte that it is good for vs too continue here still in this worlde And wherefore To the ende that God may bee glorifyed in vs too the ende that our fayth may bee tryed to the ende wee should call vppon him and professe him to be always our father notwithstanding that he scourge vs and to the end that by meanes thereof wee may bee prepared too the heauenly lyfe Thys taste of the said fatherly goodnesse must alwayes make vs desyrous to go vntoo God and not suffer vs too gyue bridle too anye one outrageous and beastly affection as we see that Iob hath done heere And by the waye hee sheweth whence thys heauinesse came vppon him that had so wholly swallowed him vp and from whence also it proceedeth in those that are so dismayde as they can not admit any comforte to assuage their myseries He sayeth To the man whose waye is hidden and which God hath shut in as if hee had made the hedges round about it that no man should enter into it This is well worthy to bee noted For Iob sheweth wherein hee fayled namely in not yelding himselfe inough to Gods prouidence Yet notwithstanding heerewithall he discouereth a disease wherevnto all of vs are subiect That is to witte that wee be desirous to knowe all that muste befall vs and what our state shall be and al this we would haue declared to vs in so muche that when wee are in perplexitie so as wee knowe not what shall become of vs and that the inconuenience pincheth vs and we see no end of it then are wee at the poynte of vtter despaire Lo heere a mischiefe that is ouercommon and ordinarie And we must marke it well to the ende wee maye seeke the remedie on the contrary part VVhat then is the inclination of men It is that they could well find in their hearts to leape vp too the cloudes too knowe what shall be the course of their whole life And wee see how they determine with themselues I will do this and that Salomon mocking at the ouerweening that is in mâ—n sayeth that they determine vpon their
sturdye against him and contrariwise that such as trust in him shall be hedged in with mercy that is too say that God will on al sides blesse them and make them to prosper VVee see heere a princely promise whyche seemeth to exempt Gods children from all aduersities But yet it behoueth vs so to expound these sayd promises as we haue an eye to that whych is sayde howe God will be knowen to be the preseruer of his seruaunts by drawing them from their graue So then if God hedge vs in with hys mercy it is not to make vs cockneys so as no aduersitie should touch vs so as we should not be needy so as we should feele no scarsitie or so as wee should neuer haue any greefe God mindeth not to vse suche maner of dealing for it were not conuenient for vs But he will haue vs to passe through fire and water that is to saye through all kynde of myseries and to be so distressed as wee wote not where to become And herevppon he will remedie our necessitie to the ende wee may knowe how it is he to whome wee bee beholding for our welfare Thus we see after what manner our Lord worketh Also let vs note that too iudge well it behoueth to beare thys point always in mind that is too witte not onely that God punisheth such as are the worst sort but also that he exerciseth the pacience of hys faithfull ones scourging them and handling them farre more roughly than he doth the wicked To be short let vs alwayes haue an eye to the issue as I haue sayd and let vs not maruell though wee see not Gods help at the first day Lo heere the principle whych wee must lay before vs that wee may know how to make our owne profite by that whyche is recited to vs here As touching the wordes that Eliphas vseth they bee these If a man attempt talke or If a man rayse talke for as well the one as the other maye bee spoken bycause the Hebrue wordhath a double signification And forasmuch as the Hebrue word whych is put heere for talke or speech is sometimes taken also for a thing Some vnderstande it thus If God tempt thee is it meete that thou shouldest bee so farre out of pacience Is it meete that thou shouldest bee so sore moued For wee knowe that the Scripture termeth it a temptation when we be troubled and when God trieth vs after what manner so euer it bee So then the meening shoulde bee suche as this is it meete that thou shouldest repine against God when thou seest that hee tryeth and tempteth thee that is too saye when thou seest that hee mindeth too proue what is in thee But if all things bee throughly considered the naturall meening is If a man assay or atumpt too speake And why so For Eliphas addeth immediatly And who is bee that can withheld him selfe from speaking As if hee should saye thou art so farre out of square agaynst all reason that men must needes fynde fault with thee and there is not the myldest man in the worlde but hee shoulde be constrayned to rebuke thee if he sawe thy outrageousnesse and thy behauing of thy selfe heere lyke a sauge beaste Therefore thou muste be restrayned for thou wouldest inforce the meekest man aliue too speake Lo heere the playne meening But in effect Eliphassis minde is too shewe that Iob hath not walked aright nor with a cleere conscience before god Lo heere the first poynt Afterward hee entreth into thys generall argument whych I haue touched that is to witte that the righteous are neuer oppressed in that wise wyth affliction but that it is alwayes a token of Gods vengeance And therefore when hee perceyued that Iob was tormented in thys wyse hee deemed hym to be a reprobate person Thus yee see the two poyntes And nowe lette vs come vnto the first of them He sayth vnto him Thou beeâ—etofore baste taughte the whole world thou baste strengthned the quiuering knees Thou hast refreshed the weerie handes thou baste amonded suche as dyd amisse thou hast comforted such as were tormented and now when the miserie is come vppon thy selfe I see thou art out of quiet and therefore I conclude that the feare of God whyche thou hast had was no more but the very same hope which thou pretendest namely that God should alwayes haue bene fauorable vntoo thee Too bee shorte thou haste serued God vpon vsurie It was not for that thou diddest gyue ouer thy selfe vntoo him in good earnest but in respect that thou diddest hope he would alwayes haue bene mercifull vntoo thee and so long thou couldest well finde in thine heart to serue him but nowe that thou seelest him somewhat roughe thou renouncest hys seruice VVhereby it is to bee perceyued that there was nothyng else but hypocrisie in thee Thus wee see in effecte the whole ground of the discourse that Eliphas maketh here But true it is that wee marke not what is in our selues when wee eyther counsell other men or comfort them or rebuke them Euery man can doo that yea euen the moste ideotes For as it is sayde in a common prouerbe it is easie for them that are in health too comsort suche as are diseased But if wee can shewe by oure owne dooyngs that the thing whiche wee speake vnto others is in our selues and that wee speake it from the heart that is a true proofe that wee deale not deceitfully VVee shall see diuers that are as eloquent and more eloquent than needeth and whych can babble so well too the purpose as yee woulde wonder and they neuer want tongue if it bee but too prattle But if it happen that God doo but fillip them wyth his fingers ende they wote not what comforte or any thing else meeneth VVhat is too bee done then VVhen wee speake too our neighbours let vs shewe vnto them that the thing whych we speake vnto them with our mouth is throughly grounded in our harts Thus we see how we ought to proceede Yet is it not meant heereby that wee should ceasse to comforte and incourage our neighbours to reproue one another For they that passe not to chastize such as do amisse and to comfort such as are in heauinesse and to reforme such as go astray shewe themselues to haue no care neyther of God nor of hys seruice For if we loue God with a right affection it is certayne that as muche as in vslyeth we will seeke that all men may doo the lyke A true Christian will not content himselfe too walke aright but hee will doo his best too drawe the whole worlde to the same accorde And therefore it behoueth vs to put that thing in vre whiche Sainct Paule also sheweth vs of teaching and reforming one another but as I sayde wee must do it from our hart And how is that Verely that when it shall come to the triall we may shew in very deede that wee haue not spoken from the teeth
all impaciencie ▪ that is to wit that they make their cace the worser and that they must bee consumed in their fretting and rage But forasmuche as oftentimes the despyzers of God do prosper are well at their ease here is mention made of their state notwithstanding that men esteeme them happy to the worldward Eliphas sayth that when hee sawe a foolish man in prosperitie he iudged not after the cōmon trade which is to say This man is happy he is blissed of God but knew by and by that the end of him should be euil that he should be punished euē in his ofspring And although Eliphas doo misapply this sentence vnto Iobs persone yet is it the doctrine of God and of the holye Ghost and not of man For God dooth oftentymes vtter suche kinde of sayings to turne vs from the false opinion which we may cōceyue when we see not them punished out of hād which runne into such excesse of wickednesse but rather to our seeming are fauoured of god I know what the cōmon opinion is for wee esteeme things after as they may be seene by the eye our minde wadeth no further If God lift vp his hand execute any iustice that may be seene scarcely will men vouchsafe to regarde it But if he winke at things and tary paciently for the sinners wee thinke him to bee asleepe and that hee gouerneth not the world but letteth things go at randon without any minde to remedy them See howe blockishe wee bee But our Lord sheweth vs that the wicked ceasse not to bee cursed euen in the middes of their prosperitie and that wee neede not to spite them for their good fortune as they terme it For they must be double punished so as it were farre better for them that they were miserable bycause they shall pay ouer deere for their pleasures Beholde in effect what Eliphas sayeth And behold also why I sayde that it behoueth vs to marke well this sentence namely bicause it cōteyneth a verie profitable lesson And that wee may the better profit our selues by that which is conteyned heere firste it behoueth vs too note that this worde foole is put for all suche as regarde not god For although the worlde take those to bee wise men whiche can skill to deale well for their owne profit and can shift their matters cunningly as they say the holy scripture telleth vs there is none other wisedome but the feare of god Then if we haue our eye vpon God so as wee direct our lyfe according to his will and put our whole trust in him to haue recourse to him for succour beholde the same is our true wisedome And here we see why S. Paule sayth that such as are learned in the Gospell are perfitly wise For there they finde how to order their whole lyfe without missing or erring Although thē that men be full of suttlety and fine conueyance and wene themselues to bee verie wise yet must we hold vs to this that is taught vs here how it is euerywhit of it but folly and vanity so long as the feare of God reygneth not in them And now let vs come to that which is sayde here I haue cursed the foole notwithstanding that hee had taken roote yea and I haue cursed his house immediatly VVhen hee speaketh of taking roote it is to expresse that it seemed well that the prosperitie should haue continued firme and stable If Eliphas had sayd I haue seene the foole aduaunced aloft to great dignitie he had not expressed so much as he doth For he sayeth he is planted bicause the despizers of God and all peruerse froward folke hope to haue fortune alwayes in their sleeue And like as a tree that is throughly wel sattled deeply rooted in the ground stādeth fast though it be shakē with winds stormes euē so it seemeth that after God hath once aduaūced the wicked they shal reygne cōtinually their triumphes shall neuer come to an end But Eliphas sayth that when he sawe such a likelihod hee forbare not to curse the wicked out of hand hee sayth out of hād or immediatly meening that he taried not till there came a change as we commonly do who at the first blushe when wee see the despizers of God to bee in their chiefe ruffe and to haue the winde at their sterne as they terme it do linger the time are as it were astonied saying what wil this geere proue to If we perceiue thē to be falling into decay thē we chaunge our minde but so lōg as we see thē florish we wote not what to say we be at our wits end Contrariwise Eliphas telleth vs that he was not abashed a whit at the matter but spake his minde according to that which God had vttered For his comming to giue iudgemēt cōdemnatiō here is not of his own hed after his owne fancie but he declareth that according as God sheweth vs that the wicked shall be cōfounded in the end so he groūded himself thervpon was not shaken frō it by any tēptation but although he had seene the wicked fly so high a pitch yet he hild still at one stay saying They must needes come to naught Now wee see in effect what is cōteyned here And let vs apply this lesson to our owne vse that wee may knowe howe agreable the same is vnto vs True it is that wee haue not to doe with that cōdēning of other mē for it stādeth euery mā in hād rather to looke vnto himselfe and that is the thing whervnto euery one of vs muste apply his indeuer For those that meddle so hastily with the iudging of theyr neyghbors forget themselues God wil not spare thē though they flatter thēselues they must be faine to come before their iudge who wil handle them rigorously bicause they ouerslipt themselues so much in their owne faults Let vs note then that our minde muste not gad heere and there to seeke out the euill that is in our neighbours but euery man must enter into himselfe examine his owne state and lyfe and when wee finde any fault in our selues we must condemne it Furthermore wheras it is said that we must also curse the wicked and the despizers of God it is not to yeelde such authoritie or preheminence to vs as of our selues Howe is it then Firste of all if the wicked sorte persecute or trouble vs so as they do vs any wrong or anoyance wee imagine that God hath giuen vs ouer and that hee careth no more for vs And herevpon we be tempted to conceyue a greefe as though we had loste our time by walking in singlenesse and vprightnesse saying Howe nowe I looke that God shoulde haue succoured mee at my neede but I haue serued him I haue put my trust in him and yet hee suffereth mee to bee tormented to the vttermost I finde no releefe whē I pray vnto him hee makes as though he were deafe VVe
subiect to his demaundes Besides this we haue shewed alreadie how God wil haue vs yeeld him such reuerence as to seeke to know no more than hee giueth vs leaue and then he thinketh good and that he will haue vs to do it with all modestie Seeing then that Iob hath happened to ouershoote himselfe so farre and to make such a request vnto god as is naughty as we our selues would finde fault with let vs be well aduised that we bee sober minded when we fall in hand with praying vnto God and that we haue wel considered aforehand what things God promiseth and permitteth And by the way the remedie hereof is not that we should not pray vnto God whē our flesh prouoketh vs to desire this or that as there are some who if a mantel thē that it is a peruerting of true prayer to demaund any thing of God other than he hath allowed I say there are some which will answere verie wel sir I will not pray God at all for I shoulde displease him if I should make him subiect after that sort to my desires but I may wel ynough wish this or that and yet the while not be mynded that God should be subiect to my desires But we must not vse such by leapes VVhat is to be done then ▪ VVhen we see such wishes so foolish and full of vanitie and which are not onely fonde but also wicked what is to bee done There is no seeking of any lurking holes VVhat then Let vs rather lay open our hartes before God as the holy Scripture speaketh therof so as we haue nothing wrapped vp in them But as soone as any desire comes in our mynde let vs thinke thus Is it lawfull for me to wish such things Doth God permit me then Let vs fall too examining of oure selues that the thing which is entred intoo our heart may be layde open and when we haue made God priuie too it let vs dispose our selues to pray vnto him according to his will. VVhen we haue so done let vs on our part consider that wee must not come vnto God with our heade vpright nor bee so bolde as to make so farre account of him that he shoulde do whatsoeuer wee haue conceyued in oure braine but wee must bee subiect too him in all poyntes and in all respectes Nowe then if wee holde vs too this measure yee shall see all oure euill lustes corrected and repressed and our knowing that a man muste not couet any thing which he might not be bolde to aske at Gods hande will bee a brydle too vs And wee must not presume to aske anye thing but that whiche God hath graunted by hys woorde If it bee so wee must needes bee restrayned and our flesh must not ouermayster vs to carie vs away to this or that Lo what wee haue too marke concerning Iob in this streyne Yet notwithstanding it is a lesson that is verie slenderly practized in all the worlde For wee see howe one sorte make their wishes without any submitting of them vnto God at all in another sort there are suche vaine and fantasticall myndes as they desyre contraryes there is none other conceyte with them but of coyning and framing newe deuises in their heade and neuer too pray vntoo god Beholde heere an intollerable vyce Howe so In that men wander awaye so whereas God allureth them familiarly too come vntoo him And whereas hee telleth them they may bee vnburthened by casting all their cares vpon him is it not a great wilfull frowardnesse that men will make themselues suche straungers and drawe backe from him Yet notwythstanding it is an ordinarie matter Let euerie man searche what is in himselfe I pray you howe many foolishe desyres haue wee in vs whiche mooue vs too sighe in oure selues although God were not priuie too them Another sort swarue aside to a contrarie extremitie which is that they become like blockes before God asking this and that without knowing howe and without hauing any rule or choyce And hereby it is too bee seene that this sayde lesson whiche I haue earst set afore you is verie yll knowne not onely of those that haue not beene instructed in Gods woorde but also of all of vs And therefore so much the better must wee marke this text to the ende that euery of vs may holde himselfe in awe and learne to frame our desires better than we haue done and to bring this to passe we must lay them open before God assuring our selues that we shall win nothing by our slinking aside For all things must come to account in their time And therfore as oft as we shall be prouoked and minded to desire any thing let vs learne to be at this poynt with God that he may alwayes be made priuie too them And for the doing hereof let vs examine well al our sinnes that we may condemne whatsoeuer we see is not agreeing to the will of him that ought to haue the whole dominion ouer vs But let vs come backe once againe too that Iob saith that his wish was that God should slea him and stretch out his hande too cut him off I haue alreadie briefly shewed whereto these wordes tende that is to wit that God should at one stroke quite dispatch a man without making him to linger Yea but what gayneth hee by that Shall a man fare the better by that Yea so it seemes to him For we know that when we must bee faine to endure any torment it is a comfort to vs when it is not long a doing But Iob hath here a further respect which is that when God sheweth himself a iudge towards vs and we feele him to be agaynst vs it is an intollerable tormēt insomuch that wee coulde finde in our heartes that the mountaynes shoulde fall vppon vs And Iesus Christ also sayth we could finde in our hartes that the whole worlde should be turned vpside downe and wee had much leuer that all creatures rose vp agaynst vs that euery of them should bring our bane and that we were to passe through infinite daungers so we might not come before the face of God so dreadfull agaynst vs Ye see then whereat Iob had an eye And true it is that this is not knowne to many VVhy so Bicause the more part are so blockish that there is nothing else but hardenesse and stubbornesse in them If a man or a woman bee pinched with sicknesse they crie out alas If they bee pinched with pouertie or hunger or any other thing euerie man can complaine as he hath occasion But as for the torment of minde wee can no skill of it when God persecuteth vs and sheweth vs howe dreadfull his wrath is And for proofe heereof our consciences are so rockt asleepe that hardly can one bee founde among a thousande that euer tasted what is ment by the hande of God so terrible as Iob setteth it foorth here But yet neuerthelesse we haue neede to be so much the better fēced
haue kept on their way in this rightnesse soundnesse can neuer be cōfounded True it is that to the worldward men may oppresse them with false slaunders and men may diffame them in suche wise as it shall seeme that they be the worst folke in the whole world according as we see the frowardnesse that reigneth nowadayes so as there is nother right nor indifferencie remayning VVe be come to the time wherof the prophet Esay cōplayneth namely that right is openly oppressed and vprightnesse and truth are chaced out of the world And besides this sayeth he although the mischeef be increased and ouerfloweth his bounds more more yet hath there not bene any man that hath vttered one word to cleere these things that are so confuzed but rather it hath seemed that euery man hath had a desyre too augment the mischeef Behold at what poynt we be But as I haue sayd heeretofore yee see it is an inestimable priuiledge that wee can hold that thing for good whyche the world hateth and that when men poynt at vs wyth their finger when they spit in our faces and when they trample all reason vnder foote Although we see all this yet notwithstanding we be not abashed so as wee shoulde inclyne too any wickednesse but doo alwayes continue fast rooted and grounded in the sayde truthe whych is myghtie ynough to maynteyne vs And so folowing that which is shewed heere let vs learne to hold vs always to the word of rightuousnesse assuring our selues that God will euermore bee on our side and that his truth will bee so myghtie that in the end it will get the vpper had True it is that forsomuchas men are fugitiue and runne on so headily the truth hath not alwayes his full scope and it will seeme erewhyles to be vtterly ouerthrowne but let vs haue pacience vntill the day of the Lord do appeare as sayeth S. Paule For that is it wherevnto he calleth them mocking at the ouerweening of suche as iudge so awkly ouerthwartly and confuzedly in charging him with those reproches But sayeth he I will wayt for the day of the Lord til God at length discouer the false slaunders wherwith I haue bin charged For whē that day sayeth he beginneth to appeare thē must ryghtfulnesse come abrode then must slaunderers bee conuicted and then must all things turne to their confusion Now if God euen in our whole lyfe graunt vs the grace too get the vpper hand of all maliciouse persones that go about to trample vs vnder foote when we shall haue walked vnfeynedly in truthe much more shall wee haue that preheminence when the cace concerneth fayth and the seruice of God the doctrine of saluation that is to wit God will giue vs such so stedfast a constancie that when the diuell shall haue bent all his force against vs he shall gayne nothing at our hāds according also as we haue a promis therof VVherof is it long then that we bee no stedfaster now adayes seeyng the troubles that are in the world whereof commeth it that wee see so many men giue themselues too naughtinesse Euen bicause they haue not this said rightnesse and bycause they bee not fensed against the manifold assaults whiche Satan bendeth agaynst them Verely there are some of a good minde if a man warne them they receyue chastizement quietly if no man trouble them it is well they will hurt no man neyther will they gyue any cause of offence But if they once see that iniquitie hath full scope and that if a man meene too liue simplely and vprightly hee shall bee pricked on the one syde and punched on the other then he starteth asyde and boweth wyth al wyndes And whereof commeth such inconstancie It is bycause they haue not the rightnesse that is spoken of heere well rooted in their harts Behold I say what is the cause why wee see so many wauering men who are not sure of the truthe of the Gospell insomuch that they be but as wethercockes that turne wyth euery wynd or as reedes that bow euery way And why is that Euen bycause they neuer knew the power of Gods woord and his truthe For it is certayne that the truth is so strong as the diuell may well assayle vs and woorke vs all the trouble that he can deuise but yet howsoeuer the world go wee shall holde our owne and wee shall abide stedfast in our state VVhat is too bee done then Let vs pray God to make vs feele the power of his word whereof mention is made here that is to wit how it is an inuincible fortresse that we may knowe the same by experience and in very deede wee be too blame if wee doo it not And let vs not say as many ignorant persons saye I knowe not on what syde to turne me for I see contrarieties in mennes opinions one sayes this and another sayes that True it is that there are dyuers opinions but so must our fayth be tried and God suffereth it according also as Sainct Paule sayeth that there must be heresies to the intent that such as are of God may be knowne by hauing this the constancie of cleauing continually vnto Gods truth neuer to be turned from the same Then if it be alledged that there are many incounters and disputations it is true but is that as muche to say as oure faith must therefore bee shaken for wherein shall the stedfastnesse of this ryghtnesse shewe it selfe that is too say how shall a man knowe that the truthe is so strong or where shall the power thereof shewe it selfe but in vs Like as in verye deede when it is sayde that Goddes woord indureth for euer it is not ment that it is alwayes but in heauen only but that it is also in the harts of the faythfull according as sainct Peter sheweth vs that although wee bee tossed with many stormes and tempests in this world yet shall our fayth neuer be shaken downe So then it is certayne that Gods truthe is myghtye ynough too withstand all assaultes according as it is sayde the victory that ouercommeth the world is this namely euen your faythe as Sainct Iohn sayes in his canonicall epistle And so are wee desyrous too profite well in the Gospell and in the schoole of God Then let vs learne not only too take and too followe that whiche is good but also too answer therevnto in such wise as wee maye protest I will doo such a thing not only bycause I hope too bring it too passe but also bycause God wyll gyue mee strength too withstande the temptations whych the diuell shall prepare against mee so as I shall neuer fayle whatsoeuer betyde And where as it is sayd whiche is the faultfinder among you that can find fault with any thing it is too shewe that the enemies of God may well practyze and well vse craftie conueyances and naughtinesse but they shall neuer obteyne too suppresse the truthe Not that they shall not streyne themselues
like befell to Iobs children But as I haue sayde alreadie we must not haue an eie to persons heere wee muste not onely receyue the doctrine which is that as oft as God stretcheth out his arme too punishe the sinnes of the worlde there is none of vs all but he ought to tremble And whensoeuer we shall haue missebehaued our selues vnto God knowing that he chastizeth vs by other mens harmes and there beholde and after a sort feele howe terrible his wrath is vpon all such as aduaunce themselues to resist him And here yee see why Saint Paule turning his speach to the faythfull saith Be yee not deceyued by vaine wordes for by reason of these things is Gods wrath wont to come vppon the vnbeleeuers True it is that men flatter themselues by discountenancing of their sinnes according as we see howe these diuelish scoffers and iesters doo cloke them at thys day so that nowe a dayes if a man speake of Lecherie it shall be made but a tricke of youth O it is of nature and if a man speake of drunkennesse answere shall be made God giueth wine and will hee not haue vs too be merrie with it ye see then after what maner men become brutish and spewe out their blasphemies agaynst God and howe they seeke nothing else but shiftes to flatter themselues in their owne faults and euill doings And for this cause Saint Paule sayth My friends let not men deceyue you with such Heathenish talke Hee sayeth not for the wrath of God shall come vppon you you shall be ouerwhelmed by it but he sayeth learne to know that which God sheweth ye haue verie fayre mirrors As oft as God chastizeth the whoremongers the vnbeleeuers the disobedient the stubborne and all such kinde of folke hee meeneth too shewe you that no euill escapeth vnpunished So then preuent ye his vengeance and tarie not till he fall vpon you but profite your selues by the instructions that he giueth you a farre of Thus much concerning this sentence wherein the correction that God sendeth is set afore vs to the ende we might knowe that God sendeth all Rebelles to the place of their iniquitie And true it is that some are to be founde so foolishe and madbrayned as they could finde in their hartes to maintayne the cace of the wicked agaynst god But so soone as God shal lay his hande vpon his creatures let vs learne to confesse that he is rightuous notwithstanding that we knowe not wherefore hee doth it And this is according to that wee haue declared more at large alreadie namely that if any notorious sinnes bee punished before our eyes wee must vnderstand that God warneth vs and setteth them before vs as liuely pictures according as Saint Paule speaketh in the tenth Chapter of the first Epistle to the Corinthes so as if we see a man that is full of blasphemies and a despizer of God that will by no meanes abyde neyther yoke nor discipline but is altogither awlesse if we see a worldling a lechour a riotter or a person of lewde and loce life if we see a drunkarde or if we see a naughtie packe that seeketh nothing but to deceyue one and too spoyle another of their goodes and if God performe and execute vpon such a one the vengeance that hee declareth in his lawe let vs assure our selues that it is a good warrant that wee must not dally with him nor surmise that the things which hee hath vttered with his owne mouth are but scarebugges for little babes seeing that the effect of them is matched with them And if wee see not an apparant and visible cause let vs neuerthelesse vnderstande that if God vse neuer so great rigour yet must not wee therfore be inquisitiue and say why doth he so we know not neither must we presume to knowe so long as we be in this worlde Ye see then what we haue to marke and to beare in minde that is to wit that when we see the calamities and afflictions which God sendeth in this worlde we must looke if there be any euident signes to the ende we may learne to yeelde our selues conformable vntoo God and to submit our selues vnto him yea and that euery of vs may examine himselfe that he be not wrapped in the like condemnation Nowe let vs come too the second poynt which is that if God visite vs in this world and make vs to pine away although we bee oppressed so mightily that our life shall bee more tedious and bitter to vs than a thousand deathes yet notwithstanding hee still giueth vs time of repentance and if we returne vnto him out of hande we shall finde him throughly readie too receyue vs and that be will make the dwelling place our rightuousnesse peaseable yea verily if wee come vnto him with prayer and bring a pure and rightmeening heart with vs Beholde a verie good and profitable lesson For thereby men are put in minde to acknowledge the gracious goodnesse that God doth to them and the fauour that he sheweth them in that he suffereth them not too be quite cut away at the first blow but letteth them alone still in this life True it is that such a languishing as Iob was in will be farre harder and grieuouser than death and wee see also that when Iob looketh no further but too his owne state hee coulde finde in his heart to bee hanged for yee see he hath so spoken but in the meane season if we cast our eye vpon the ende that God ameth at and vpon the marke that he setteth before vs also then shall wee finde that all our sorrowes are asswaged And why wee shall feele that he hath yet still pitie vpon vs Put the cace that a man feele here as it were his hell and that in steade of being comforted he haue the horrible terrour of feeling God to be agaynst him and to be his mortall enemie and that herevppon hee haue as it were a fire burning in his minde well when a poore man feeleth such anguish and therwithall do in his person suffer on the one side slaunder and on the otherside so great paynes and assaults as shall be intollerable true it is that this sayde poore man may at the first brunt wishe and desire death in so muche that he would require no better than too passe throughe fire water and swoorde according as wee see howe our Lorde Iesus Christ sayth that such as are ouertaken with this dread of God woulde haue the mountaynes to fall vpon them and that the worlde shoulde be turned vpside downe to ouerwhelme them But what for that If we enter into consideration too say I perceyue that my God doth here offer me his mercie and that his meening is that I shoulde draw nie vnto him that as oft as we bee scourged at his hand he calleth vs to him with sweete and amiable voyce incoraging vs to come too him with assured promise that he will shewe himselfe gracious and pitifull
occupie But a man hath an insatiable lust we bee gulfes in so much that we thinke the whole worlde is not ynoughe to fynde vs For suche as haue both fieldes and houses and vineyardes and other heritages are afrayde still that they shoulde wante earth They that haue money in their purse are afrayde and in doubte yea and are continuallye martyred with feare leaste GOD should disappoint them of their pray and abate their portion Seeing that then oure desyres are reached out so farre off we are not onely as the roote of a tree but also without stint or measure And for proofe heereof are we so sobre as to hold ourselues there where the holy ghost calleth vs It were greatly too oure behoofe So then lette vs marke well that althoughe it seeme that oure life can not continue without the ordinarie means which God hath allotted to it yet notwithstanding he is able to send vs meanes wherethrough wee shall escape and hee can giue vs them to day or too morrowe True it is that a thing shall not seeme easie vnto vs neuerthelesse it is ynough that God can prouide for it yea and that hee will set it in such order as we shall haue cause to magnifie his infinite power and wisedome for working in suche maner as is to vs incomprehensible Ye see I say how it standeth vs in hand to practise this sentence that euery of vs when he findeth himselfe in such perplexities maye say Alas what must become of me I see my goodes are minished I see I am shut out from such meanes as I had And how my trade is diminished of this or that VVell God hath cut it off but yet must I needes say that that whiche hee hath cut off was superfluous to mee it behooueth me to profite my selfe thereby I sawe not that it behooued mee to pray vnto God and nowe hee sheweth me that it is so for wee muste alwayes conclude that it is not withoute cause that he so cutteth off the things which he knoweth to bee superfluous in vs But in the meane whyle let vs prepare our selues to be plucked vp for that is the chiefe poynt There are many that can awaye with meane afflictions and if God diminish them they shew themselues constante in so muche as a manne shall see there was no outrageouse vaine glorie in them they had no ouervnruly couetousnesse in them they take that whiche is lefte and holde themselues contented with it thanking God and keeping them selues quiet But if they bee pinched somewhat more neere the quicke specially so as it seeme that God is mynded too make cleane riddance of them then shall yee fynde them vtterly out of their wittes And why Bycause they are not prepared as they ought to be to indure the battell that is spoken of heere that is too witte to bee vtterlie plucked vp Then is it not ynoughe for vs to suffer God to cut off the boughes and to shred off the braunches and twigges which he knoweth to bee superfluous in vs but also to plucke vs vp by the rootes For he hath that authoritie ouer vs and wee shall gayne nothing by resisting him But yet neuerthelesse it is too our great profite that wee should hope that hee will plant vs agayne And why For by that meane we giue roome to his mercie And on the contrarie we withstande Gods grace so as hee voutsafeth not too set vs vp againe when hee sees that his scourging of vs makes vs to thinke oure selues vtterlie forlorne and past recouerie of anye freshenesse agayne It is all one as if wee should cut off Gods hande too say that hee planteth vs not agayne True it is that his power shall not bee lessened throughe our vnbeleefe but we be not worthy to feele and to enioy so great a benefite Ye see then whereto we must come that is to witte euery of vs must dispose him selfe to bee plucked vp by the roote that is too say if God smyte vs in parte and afterward it please him to smite vs in the whole both in our persons and in our wiues and in our children and in our honoure and in all that euer we haue in such wise as we become as yee would say wretched darknesse so as wee haue not so much as one sparke of life Yet neuerthelesse wee must abyde it quietly Beholde a thing that surmounteth all worldly power I confesse and there is no doubt but menne inforce themselues therevnto of their owne accorde But wee must desire God to worke in vs to the intent hee maye in such wise dispose of oure life as we may be ready both to liue and dye at his pleasure Therefore we must pray him to giue vs such manner of strength then no doubt but the thing that is written here shall bee fulfilled For God meant not to disappoint vs of our hope when he likened vs to trees that are planted and afterward taken vp and in the ende planted again in a better place Howbeit it is true that wee shall not alwayes be planted againe as in respect of this worlde It may well bee that wee shall continue plucked vp yea and that it shal seeme that God hath euen cast vs away And if we will iudge by our state we may say farewell my good dayes for if God were mynded to haue pitie vpon mee hee woulde not haue lingered and dryuen off so long time for so much as I see hee letteth me rotte here in my miserie it is a token that we will neuer set me vp agayne Lo what wee may say Neuerthelesse let vs call to mynd that God meaneth to trie our faythe by holding vs in the hope of the heuenly life which is hidden from vs as now For although God blisse his seruants and giue them some prosperitie in this worlde it is not to bee sayde that their last state is not better for them for his planting of vs in his Churche is too the intente wee shoulde liue in his kingdome euerlastingly without ende Nowe then what is oure true resurrection and renewment Euen that God should reserue vs and set vs in his kingdome that when hee hath made vs to wayfare through this worlde and to passe through fire and water and all other afflictions wee may in the ende be exempted from all the miseries of this world and be made partakers of his life and glorie And so let vs beare in mynd howe Saint Paule sayth vnto vs that our life is hiddē in Iesus Christ and that we shal notsee the true and perfecte manifestation of it vntill our Lord Iesus come from heauen To bee short let vs marke one other similitude which wee ought to bee well acquainted with Truely in winter time the trees seeme to be deade we see howe the raine doth as it were rotte them they are so swolne that they bee readie to burst and thus yee see well one kynde of rottennesse Afterwarde commeth the frost as it were to seare them
hath put vs into this world and wee make none account of al this geere must it not needes be sayd that we haue a very naughty mind Verely wee bee starke blind and whensoeuer God is to be delt withal we conceyue nothing of him except hee gyue it vs He must be fayne too inlighten vs or else there shall bee nothing but darknesse in our wits Howsoeuer the cace stande we cannot excuse our selues by ignorance when there shall haue bene any wilfulnesse ioyned with it but wee shal be conuicted that we haue not regarded God yea and that it hath greeued vs to thinke of him as if it had bene some matter of heauinesse Yee see then that first of all oure Lord accuseth vs in this streyne Howbeit there is an instruction ioyned with it wherein we perceyue his inestimable goodnesse He might condemne vs and leaue vs there as I haue sayd alreadye True it is that hee condemneth vs howbeeit that is to make vs feele our sinne that it may be corrected in vs And herevpon he dooth the office of a good schoolemaister to the end we should lerne the thing that wee knewe not before Therefore lette vs take good heede to that which shall be shewed vs heere I cōfesse that the text speaketh not any thing whiche euery of vs knoweth not the thynges will seeme too bee common and familiar to vs and therefore it will bee sayd that it is but superfluous talke Some I saye will peraduenture surmyze so But forsomuchas we referre not thynges to their right marke must not God be sayne to playe the schoolemaister in repeating our lesson too vs oftentymes Ought not wee to seeke our owne profit by that which God dooth so lay afore vs It is no verye darke matter that God maketh the sunne too shyne when it pleaseth him and that therewithall the whole cope of heauen should appeare like a greate pauilion too the intent that wee might knowe what oddes there is betwixte the maiestie of God and the pompe of earthly Princes VVhen earthly Princes indeuer to aduaunce themselues what doo they with all their policies and councelles Much a doo haue they too set vp one Pauilion of thirtie foote hyghe yea and though it were two mile long yet what were that in comparison Yee see the skye is endlesse God hathe streyned the same out and the earth is but his footestoole Therefore when we see such things although we knowledge them to be so yet is it nothyng woorth if we go no further in that consideretion Always we must come backe to this poynt namely that when we see the heauen we must the better bethinke vs of Gods maiestie which is incomprehensible so as we may be moued to honour him and to submit ourselues vnto hym as we ought too doe Nowe then we perceyue it is no superfluous matter when it is sayde heere that the Lorde commaundeth the sunne that it shall not shyne out and the sunne shall be hidden in the cloudes in such wise as it may seeme that God draweth a Curtayne afore it and that afterwarde hee vnfoldeth the heauen as hee listeth As muche is meant by that hee sayeth That hee walketh vpon the waters of the Sea. Surely wee see him not walke vpon it but were it possible for the sea too continue in such state as it dooth if it were not restreyned by a woonderfull power wee knowe that it is the nature of water to sheade abrode And yet we see that the Sea which swelleth vp in likenesse of mountaynes is besette wyth bounds as we shall see in the eyghtandtwentith chapter in so much as if that were not the earth should needes be couered ouer out of hande VVhereas wee haue drye ground to dwell vpon let vs not thinke that that happeneth through any other cause than for that it is Goddes will to lodge vs heere During which time he holdeth the sea within barres and bounds not of stone or timber but of his owne only power Although the sea haue so great a violence as it may seeme that nothing is able to hold it backe yet notwithstanding God holdeth it backe still euen vntoo this day by the only woorde that hee spake which is that there should be some drye ground for men to harber in Then ought wee too bend all our wits that way but wee do not And therefore let vs marke that it is not a superfluous or needlesse doctrine when it is sayde that God walketh so vppon the Sea. Afterwarde here is mention made of the starres True it is that the number of them is infinite according as it is sayde in another Psalme that is to witte that there is so great a number of starres as would requyre a long discourse But vnder these fewe names heere Iob meant to put vs in mind of all the whole beautifull hoste of heauen Besydes the Planets we see the starres that are in the firmament and we see they serue all of them to marke out something that wee myght the better consider the woonderfull woorkmanship that is in the mouing of the skyes VVe see well that the Sunne keepeth one circuit euery day that after hee is risen he goeth downe againe and that he turneth about the earth as well beneathe as aboue Men see this Also wee see how the Sunne hath another cleane contrarie course How whereof commeth winter whereof commeth Sommer but of the Sunnes approching too vs or of his retyring away from vs and of his keeping of a hygher or lower gate in respect of vs For according as he goeth further from vs or draweth neerer to vs thereafter maketh he the diuersitie of seasons VVe see this I say euen the rudest and most ignorant of vs all True it is that they perceyue not how the Sunne walketh a cleane contrary course to that which he maketh in keeping his dayly course but the experience thereof is knowen by the effect For wee haue nother winter nor sommer but by the Sunne But although wee knowe this yet do wee not sufficiently conceyue after what sort God ordeyneth thys walke of the Sunne On the other side there are the starres that Iob nameth to vs heere which informe vs of other things Like as we see the wheeles of a chariot turne about bycause there is an Extree ouerthwart wherevpon are the twoo naues by meanes whereof the wheeles go Euen so God hath set these twoo Starres to bee as naues in the wheele of a Charyot about the which the Sunne is seene to turne VVe see then that by the knowledge of these things Gods inestimable wisdome may the better be perceyued or at leastwise men shall haue some tast of it whereby they shall be prouoked to magnifie him saying Lord how excellent is this thy woorkmanshp Verely the thing that Iob toucheth here cannot bee fully vnderstoode except a man haue ben conuersant in learning For here he toucheth Astrologie hee is not contented to speake of that whiche the rudest ideots doe see hee
in a thousand there shall be a hundred thousand others wherat we ought to learne somewhat more But if wee be so dull as that nother heauen nor earth can profit vs let vs come to our selues Let vs bethinke vs well then doth God come so familiarly vnto vs as well in his works as in all things that we see in our selues Though we cannot knowe him as he is yet at leastwise let vs perceyue him whē he worketh so familiarly in vs But it is certayne that we fayle in that behalf and therfore we must conclude that wee haue no wit to knowe god Now then when we shall haue inquired of Gods presence and power let vs lerne to humble ourselues according as Iob addeth heere for a conclusion Behold sayeth he whensoeuer I shall come to answer before him I will neuer attempt to iustifie my selfe but I wil submit myselfe to my iudge to intreate him Now we see wherevnto all leaneth that Iob hath spoken although his talke be disordered Verely we may gather a good lesson of it though we haue no more but the generalitie that hath bin declared heeretofore But now when Iob sheweth vs the mark that he shooteth at it is certayne that that wil profit vs double So then let vs marke well this word how that after that Iob hath spoken of Gods power and wisdome and giuen some mirrours and presidents of it he sayeth what is to be done then my frēds Ye se God is our iudge VVhen euery of vs hath looked into himself put the cace that we be no euill doers that haue led altogither a wicked life put the cace wee haue bin no whoremongers no murtherers nor Theeues put the cace that God bee not able to charge vs that we haue liued naughtily and wantonly yet notwithstanding who is he that dares be so bold as to opē his mouth to say I am rightuouse and I deserue well that thou shouldest receyue me to mercie where is he that dares presume to be so bold ▪ what is to bee doone then VVe must come before our iudge too intreate him by fayre meanes And this worde Intrcate importeth that we must pleade gilty that is to say that wee must knowe how there is nothing but matter of death and damnation in vs that there is nothing but sin wickednesse in vs that we haue none other refuge but only to his mere mercie Thus ye see what the word Intreate importeth And so as oft as there is any speaking of presenting our selues before Gods maiestie let vs marke well that he cannot bee glorified at our hands as he ought to bee except wee bee brought vtterly vnder foote so as all mouthes be stopped and the whole world confesse themselues indetted vntoo God as S. Paule speaketh in the thirde to the Romanes Therfore when we come to make intreatance before our iudge let it not be with a mynd to iustifie our selues for we shall get no good by so doing Also let vs not imagin that the honor which God requireth of vs consisteth in ceremonies nor in braueries nor in any other like things let vs not stand vpō apish toyes as the Papists do vpō I wote not what other gewgawes that men haue broughte in of thēselues I say let vs not think that God will be serued honored at our hands with such geere But let vs bend our wits to dedicate our selues wholly vntoo hym framing ourselues after the rule that hee hath giuen vs in his word assuring ourselues that if we do so he will dayly increace his graciouse gifts more and more in vs vntill he haue brought vs to saluation notwithstanding that we be vnworthy of it And now let vs fal flat before the face of our good God with aknowledgemēt of the innumerable faults which we cōmit dayly against him beseching him to make vs know thē better than we haue done that wee may bee touched with true repentance desire him to guide vs in all our ways leading vs by his holy spirit and receiuing vs as hys childrē whom he hath adopted in the person of his onely Sonne that he wil make the preciouse bloud auaylable which he hath shed for our redemptiō to the end that being confounded in our own sinnes in the offences that we haue cōmitted against him wee may flee to his mercie for refuge that in the mean while it may please him to susteyn vs in our infirmities not suffer vs to be giuē ouer to worldly vanities but that we may couet the heauēly things apply al our wits therevnto That it may c. The .xxxv. Sermon which is the thirde vpon the ninth Chapter This Sermon contayneth still the exposition of the .xiij .xiiij. and .xv. verses and then the text that is set downe here 16 If I call vpon him and he ansvver mee yet vvould I not thinke that he hath heard mee 17 He hath smitten mee dovvne vvith a vvhirle vvind and he hath vvounded me vvithout cause 18 He giueth mee no ley sure to take breathe but he filleth mee vvith bitternesse 19 If man go to strength beholde hee is strong and if a man deale vvith hym by Iustice vvho is he that may cope vvith him 20 If I iustifie my selfe myne ovvne mouth condemneth mee If I alledge myne vprightnesse he shall esteeme me frovvard 21 If I say I am sound yet knovv I not my soule and my life misliketh me 22 Behold one point vvherein I am resolued that is to vvit that God destroyeth the ryghtuous and the vnryghtuouse alike YEsterday wee treated of thys poynte namely that although wee knowe not our sinnes sufficiently yet notwithstanding it behoueth vs to come vnto God with intreatance That is to say euery of vs must acknowledge himselfe a wretched sinner and assure ourselues that all of vs haue neede of the mercie of him that can condemne vs with good right according as Paule sayeth that al of vs are runne in arrerages with him And why so bycause sayeth he we be destitute of Gods glory As to menward we may wel glorifie ourselues and it maye seeme vntoo vs that wee haue good cause so to doo But come wee once too the greate iudgementseate there we must al of vs stand confounded And here ye see why it is sayd that if God withdrawe not his wrath all strong helpes shall bee beaten downe by hym and when we shall haue gathered togither all that may ayde vs God shall ouerturne it euery whit except he be pacified that is to say except that hee of his goodnesse receyue vs to mercie For there is no hope at all that wee should preuayle agaynst him Therfore it behoueth vs to fall to some agreement And how may God be set at one with men Is it by making payement of themselues or is it by shewing themselues to be rightuouse when hee maketh inquisition No but by making intreatance according to that which I haue sayd already Then let vs mark how it
him for it but we must reuerence these great secretes which are far aboue our capacitie vntill such time as we may comprehend that which is hiddeÌ„ from vs as now Ye see then what Iobs meening is True it is that he ceassed not to be tormented with an excessiue passion Therefore let vs learne hereby that it behoueth vs to huÌ„ble our selues before God that although he deale after such a straunge fashioÌ„ with vs as we perceiue nother equitie nor vprightnesse in it yet notwithstanding we must cast downe our eyes But if we haue any inclination too murmur agaynst God when he doth things that we comprehende not by our owne reason the same will then specially shew it self when he scourgeth vs then are wee spurred to repine against him saying what meeneth this where am I why doth not God pitie me Lo how men wexe wood when God handleth them otherwise than they like of But yet so is it that Iob fought agaynst such temptations Let vs marke then that Iob knew how God is rightuous was fully perswaded thereof in generall But when he came to the incounter that the mischief pressed him then was he driuen backe and inforced to chafe agaynst god Furthermore there is this restingpoynt wherof I haue spokeÌ„ that such as will coÌ„fort themselues in their afflictioÌ„s must alwayes haue an eye too the rule that Iob taketh here which is I am not scourged at Gods hand bicause I am an euill doer for God punisheth not men according to their deserts It becoÌ„meth vs not to taske him so to our ordinarie maner of proceeding for he hath iudgements that are incoÌ„prehensible to vs Ye see then how Iob speaketh And to confirme his matter he sayth we see the good pine away God helpeth theÌ„ not he suffereth theÌ„ to continue in anguish a yeare or two yea or all the time of their life he maketh no couÌ„tenance of coÌ„ming towards them they be as poore forlorne folke Now if God leaue good folke after that maner in their necessities why should it be said that the whip striketh out of hand that is to say that God is hastie in punishing mens offences and sinnes VVe see the cleane coÌ„trary And herevpon we gather that we must not thinke our selues to be scaped from Gods hand when hauing done our neighbours a shrewd turne we bee at our ease for a time Let vs beware we flatter not our selues wheÌ„ God beareth with vs but let vs vnderstand that by that meanes he meeneth to draw vs to repeÌ„tance Abusest thou gods pacience sayth S. Paule speaking to such as were wilful in their naughtinesse True it is that God wil haue pitie vpon such as returne vnto him and aske him forgiuenesse of their faultes but yet doth it not therfore follow that hee will cast away all those whom he scourgeth in thys worlde Let vs marke then that God punisheth not men as sone as they haue done amisse and yet it followeth not that they are therefore acquit and shall neuer be called to account Nay rather it is bicause God giueth vs respite here to returne to his mercie and too beseech him to receiue vs to mercie Therefore if we see the wicked triumph and scoffe at God and yet that they are not pressed by his hande let vs not be misgreeued therat as though God had giuen vp his office and were no longer the iudge of the worlde but let vs wayte till the time be come Our Lorde may well delay the corrections that he intendeth to sende and on the other side the time may seeme long vnto vs but yet must we restreyne our mindes and hold them short knowing that God will not punish all the sinnes of the worlde presently and hee knoweth why there is reason good ynoughe why hee should do so as I haue sayde alreadie For his meening is too holde vs alwayes in suspence that wee might worship him and call vpon him vntill all things be set in order and good state Thus yee see why there is so greate store of minglings so long as the worlde indureth It is bicause God intendeth to exercize vs in fayth and hope to the ende we should wayte for the comming of our Lorde Iesus Christ at whiche time he shall set vp all things full and perfectly which are now so intermedled As touching that Iob addeth that God laugheth at the temptation of innocents he speaketh after the vnderstanding of man For we must not imagine that God sporteth himselfe in the affliction of good men VVe know what loue he beareth vs he cannot expresse sufficiently howe tender the same is but in saying that we bee vnto him as the apple of hys eye Then let vs not thinke that God is so cruel towards vs as to laugh at our torments howbeit that we can imagine none otherwise after the fâ—esh Yea we thinke thus with our selues Lord thou knowst the miserie wherin I am I cal vpoÌ„ thee I sigh to thee I feele how fraile I am yet thou lettest me alone stil and I perceyue not that thou intendest to helpe me by any meanes These things considered we conclude in our selues that God doth nothing but laugh at vs in heauen But it behoueth vs to vnderstaÌ„d by faith that wheÌ„ god doth so discountenance the matter he ceasseth not to haue pitie vpon vs True it is that hee sheweth it not out of hand neuerthelesse it ought to suffize vs that beeing a father to vs he loueth vs as much as we can wish For as Iesus Christ sheweth if our fleshly fathers who are euil by nature do loue their children what shall God do who is the fountaine of all goodnesse Then let vs not thinke that God laugheth at vs but lette vs rather too consider that hys discountenauncing of the matter is for nothing else but to exercise vs and that he in the meane time ceasseth not to watch ouer vs to succour vs after such a maner as wee knowe not of Thus much concerning this sentence And Iob addeth That the earth is deliuered intoo the hande of the wicked and that the eyes of the Iudges are turned aside that is too say that suche as ought too redresse the troubles offences and misorders that are committed are guiltie of all If not sayeth hee where is he and who is he In effect Iob sheweth here that during this present life things shall be so mingled togyther that men shall not as they say knowe white from black The Earth then shall be deliuered into the handes of the wicked that is to say men shal see the wicked haue theirfull scope here that suche as are most vnruly most looce of lyfe fighters seditious and full of all vngraciousnesse so as there is nother vprightnesse nor humanitie in them shall haue all things at their will. Therefore when wee see God giue bridle to the wicked after suche sort what is to bee sayde There is but one onely remedie which is that those whiche beare
no further knowledge but of oure sinnes and of Gods iustice wee muste bee fayne too rest there So then we must not thinke it straunge that Iob speaking of death should say that men go into a darke coast where there is nothing but darknesse and disorder And why so For hee matcheth sinne and Gods curse togither with death and so long as God holdeth him locked vp in distresse there is as it were a certayne hartburning so as he seeketh not the meane of grace which is the true remedy to shew vs that there is light euen in death and some order also in darknesse how darke soeuer it be bycause that after we haue once bin brought to dust wee shall bee rayzed vp agayne Iob perceyued not this And why Bycause it behooued God first too make hym feele hys sharpe and sore rigoure and afterwarde to comfort hym againe And it is a text whiche wee ought too marke well For if wee mynde too receyue the grace that God giueth vs and offereth too vs continually in oure Lorde Iesus Christe wee must first feele what wee oure selues are and in what plight wee bee Are wee desyrous I say too taste what the heauenly lyfe is Firste wee muste knowe too what ende wee bee borne yea euen according as wee bee sinners in Adam And in good sooth it is not without cause that Sainct Paule sayeth that that whiche is corruptible goeth formost For hee speaketh not onely of the order that God holdeth in nature but also of that whiche it behoueth vs too consider on oure part Therefore wee muste vnderstande that although wee bee borne into this worlde and be as noble and excellent creatures of God as any can bee Yet notwithstanding by meanes of sinne death hath as it were abolished and razed out that noblenesse in so muche that God misliketh vs and disclaymeth vs as though hys hande had not fashioned vs bycause we bee disfigured and the Deuill hath sette his markes and stampe vppon vs and furthermore beeing subiect too the cursse that was pronounced vppon Adam wee are as good as banished oute of the whole worlde so as there is neyther heauen nor earthe but it abhorreth vs This say I is the thing that wee haue too marke in our selues But if wee enter intoo that battell it is certaine that wee shall be confounded vtterly Yee see that the cause why men stande so muche in their owne conceyte is for that they cannot bethinke them of Gods iustice as they ought too doo But yet must wee come too that poynt Howbeeit when wee shall haue considered howe wretched oure lyfe is and that death is yet more wretched bycause it is the greate gulfe that serueth too shewe vs of what importance the cursse is which God pronounced against vs with his owne mouth I say when we shall haue considered that we must also beware that wee be not vtterly swallowed vp of heauinesse And what remedie is there The remedie is to turne oure eyes too our Lorde Iesus Christ For the meane whereby God inlighteneth vs in the middes of darkenesse is howe oure Lorde Iesus Christ offereth himselfe vnto vs in whome we haue the true daysunne of rightuousnesse Nowe then if wee haue that regarde with vs no death can be dreadfull vnto vs And heere ye see why Dauid sayeth that Gods sheepehooke shall comfort him in the shadow of death and in the darknesse VVhen as hee speaketh of Gods sheepehooke he meaneth that hee shall bee afraid of nothing so long as God sheweth himselfe a shepeheard towards him And how should he shew himselfe a sheepherd but in the person of our Lord Iesus Christ So then let vs first consider of what minde Iob speaketh heere Hee knoweth that if men be considered in themselues it is their verye nature to haue nothing else but all manner of confusion both in their life and in their death Howbeeit seeyng wee haue the sonne of God although our state seeme neuer so wretched insomuch that wee bee but as poore woormes subiect too corruption and rottennesse yet come wee too the tasting of the benefite whiche God gaue vs when hee made light to issue out of the middes of darknesse according as it is sayde in the creation of the worlde that God turned the darknesse intoo light Seeyng wee knowe this wee haue too reioyce in that by the meanes of his onely sonne hee hath caused hys goodnesse and grace to shine foorth in our death yea euen more than in our lyfe For when it seemeth that we shoulde enter intoo the dungeons and gulfes of hell Then dooth God open vs the gate of his kingdome and euen then hee maketh vs too enter intoo the dwelling place whereoutof wee bee nowe after a sort banished And Christ inlightneth vs not onely in deathe to the intent that the darknesse whiche is there shoulde not darken vs and quite ouerwhelme vs but also in our life Thys present worlde as the Scripture telleth vs is full of darknesse and wee bee poore blind soules in it and yet in the meane whyle Iesus Christ cesseth not to inlighten vs by hys Gospell VVee haue the lawe and the Prophetes which are as burning Cressettes too vs And wee haue the Gospell whiche is yet a farre greater light yea euen as it were the light of high noone Yee see then howe oure Lorde Iesus Christe will bee a sufficient light for vs both in lyfe and deathe so wee looke vnto him But as I haue touched heeretofore wee must first feele what disorder and confuzion enuironeth vs round aboute vntill suche time as Iesus Christ haue reached vs hys hand Furthermore when Iesus Christ hath inlightned vs so as we shall haue walked in hope of the euerlasting lyfe while we be in this world although God take vs hence and death before our eyes yet let vs not therefore ceasse to call vpon God and to tarie his leysure till he comfort our soules in his owne Kingdome For they be alwais incombered and haue not their perfect ioy so long as they dwell in our bodies and till that God take them vp to himselfe for a doo True it is that if we thinke vpon death alone by it selfe without lifting vp our selues any higher God may now and then bring vs to the same point that he brought Iob. Iob had both faith and hope of the euerlasting life and yet for a little while he was ouerraught with such a feare as he conceyued nothing else in death but all confuzion and disorder For when he looked to his graue he saw hell open to swallow him vp And the hauing of suche conceytes greeued Iob muche more than all the torments that he coulde indure in his body But like as God did plucke him out in the end and gyue him victory against such temptations so will he do to vs likewise Neuerthelesse we be warned heereby that wee had neede to walke warely praying our good God that when it shall please him to call vs to account in
thou passest not beyond thine owne right neither vsurpest thou any other mans right For al of it is thine own due Behold I say after what sort men ought to glorifie the goodnesse mightie power of god But yet for al this we must not father a lawlesse power vpon God as the Popish teachers terme it For that were a cursed and diuelish thing to do They coÌ„fesse in their schooles that God might of his absolute power thunder vpoÌ„ the Angels damne theÌ„ but they call this absolute power of Gods a wrongfull tyrannous power Let vs take good heede that we surmize not God to be as a Tyran for he doth al things with indiffereÌ„â—â—e vprightnesse Neuerthelesse he hath his own purpose which is hidden froÌ„ vs and therfore it becoÌ„meth vs to honor his rightuousnesse though it be vnknowne to vs and that all our wits and vnderstanding be vnable too arteâ—ne therevnto And this is it that we haue to remember in this streyne Seeing then that the cace standeth so as it is not for mortall men to lift vp themselues agaynst God to withstande his mightie power or too finde fault with his rightuousnesse no though it shoulde please him to alter the order of nature and too remoue and shift all things I pray you must wee not needes bee vnthankfull â–ª and forwarde if we murmur agaynst God in this present orderlinesse which we see to be so beautifull and wherein â–ª there is nothing to be fouÌ„d fault with Let vs put the cace that God turned the light into darkenesse that the Sunne tumbled downe into the deepe that the earth mounted vp on high and that al things were confounded togither â–ª yet ought we to glorifie God and to say â–ª Lord it is so that we are astonished these things are right strange to vs but what for that vouchsafe thou to hold vs in awe vntill thou haue shewed vs that this is good Thus yee see what we haue to doo But nowe there is such an orderly disposition in the world that spite of our teeth we be forced to say that it is such a workemanship as no creature is able to atteyne vnto and must not our mindes then bee ouermalicious when wee cannot glorifie God with all lowlinesse True it is that wee see some confuzion in the present order of nature and whereof commeth it that God disposeth not things as it were to bee wished but it seemeth that all should be turned vpside downe wherof coÌ„meth that Of our sinnes we are the cause that God continueth not things in the same order that he had set them at the beginning for wee make many confuzed midlies Yet neuerthelesse wee must in this cace deeme God to be an vpright iudge Herewithall let vs beare in mind that he coÌ„foundeth not the order of nature in such wise but that he maketh vs too feele hys fatherly goodnesse and mercie continually and therefore so much the more ought we to be induced to humilitie when weesee that the greatnesse of his goodnesse and mercie passeth the hougenesse and enormitic of our sinnes Thus much concerning this sentence And he addeth also That God knoweth that men are but vanitie and that men are noÌ„thing worth and how then shoulde be not vnderstande that man who is borne as a sillie wilde Asse knoweth not himselfe and yet thinketh himselfe able to match his mightie power This is the conclusion of the doctrine that wee haue heard Discourse hath beene made concerning Gods mightie power which reacheth aboue the heauens and is deeper than the deepes and therfore when men take vpon them to be too inquisitiue of it they must vnderstand that they bee as it were swallowed vp of it and if they will needes giue their curiousnesse the bridle to search the bottome of Gods power he must be fayne to shew them that it is not lawfull for creatures to lift vp theÌ„selues against him whatsoeuer he do Thus ye see now a declaration which serueth to applie this general doctrine to the present purpose whiche is that God on his side knoweth what is in men and on the other side that men are no such things as they should haue cause to aduaunce themselues to call God to a reckening For what are we Let vs a little consider our birth Men are like wilde Asses that is to say they haue none vnderstanding except God giue it them As touching the first poynt it is not without cause that he sayth that God knoweth that men are but vanitie that they bee nothing worth For it is too the ende wee should learne not to value our selues by our own reason and after our ordinarie maner VVhen men value themselues it is after their owne fancie they beleeue this and that of themselues and thereafter do they giue their verdit But all this is nothing worth wee must esteeme our selues according too that which God hath spoken For there is none but he alone that may be a coÌ„petent iudge â—o know what we bee nor that hath authori 〈…〉 e to say it â–ª which thing wee ought too marke well For when men haue valued themselues by their owne imagination opinion what shall they haue gayned by it â–ª It is like as wheÌ„ a foole calleth himselfe king of some countrie and in the meane while euery man laughes him to scorne for his labor VVe be double fooles when wee weene our selues to bee any thing and there withall God sheweth vs howe there is nothing but vanitie in vs Then let vs be are in mind that when men are desirous to know what they be what their state is and of what estimation in effect they bee they must turne them to God â–ª saying Lorde thou knowest vs for thou hast made vs And at his haÌ„d we shall haue a short and resolute answere VVe see how the scripture sayth that all the wisdome which men suppose themselues to haue is starke follie the wyser they wene themselues to be the more dullardes are they God laugheth their fondnesse to scorne when they thinke to climbe vp a high then withdraweth he himselfe from them and they must be faine to wanze away in their owne imaginations Lo what the Scripture pronounceth And so let vs assure our selues that there is none but only God that knoweth vs can truly tell what we be And that is the cause why it is sayd that God knoweth It seemeth at the first blush that this is but a common thing for euerye man will easily easily confesse that God knoweth men to be but vanitie but yet for all that wee consider not the substance which those wordes import bicause men haue their eyes stopped they know not themselues to be full of vanitie and therefore God is fayne to make them feele what they be they may learne too humble themselues Thus muche for the first poynt The second is That the emptie man shall be indued with hart and shall be like a wild Asses colt Here we be
dismayde so as in the ende they shall feele that God hathe forsaken them as they deserue As much is to bee sayde of all the residue of the blissings of the lawe To be short as oft as we be troubled let vs haue an eye to the faultes and humble our selues before God assuring our selues that the chastizementes which he sendeth are rightfull Are we desirous that hee shoulde assuage our sorrowes Let vs runne vnto him and let vs ceasse from misdoing Notwithstanding as I haue sayd alreadie we must not therfore imagin that God holdeth one ordinarie measure of punishing offenders after the rate of their deserte VVe see how he chastizeth men in this worlde some more and some lesse yea and hee reserueth many punishmentes to the laste daye Therefore wee muste not pronounce suche a definitiue sentence in generall as Zophar hathe doone And that is the cause why Iob speaketh against him yea saythe hee you are a people Some haue expounded this sentence as though Iob had meante that they which had spoken had brought nothing but suche stuffe as was knowne too all men yea euen to the verie idiots But it is cleane contrarie For his meening is to say It seemeth that you are the whole world it seemeth that wisdome shall dye with you And thinke ye that I haue no witte Esteeme yee me to be your vnderling The things that yee alledge are too well knowne Therefore must I bee fayne to bee despised of them that call vpon God and are heard of him that is to say of such as God seemeth to fauoure and therefore agreeth to all that they wishe I muste bee fayne to bee a mockingstocke to such folke I must bee fayne to bee as a torch that wasteth which is despized of you that are rych To be short they that hold God in their hand sayth hee doe boldly spite him and prouoke him And all this whyle the tentes of the wicked and of the vnthriftes do prosper Heereby Iob sheweth howe it is a great follie to affyrme generally and without exception that God dothe in thys present life punishe all suche as haue offended him and that as soone as a man hath doone amisse God redresseth it by and by and hath his hande vp to take suche vengeance as the partie hathe deserued VVee see the cleane contrarie This as I sayd afore seemeth to be repugnant to the doctrine of the lawe where it is sayd that God will curse all the transgressers of his commaundementes and that hee will shewe his fauoure and goodnesse towardes those that keepe them Men see that the hauockmakers are as it were fauoured at his hande and men see that the good are despised and disquieted VVhat is meante by that Did Godiest when he promiseth to blisse the faithfull and pronounced suche a curse vpon the despisers of his word No But I haue alreadie loozened this knot by shewing that God executeth not his iudgementes all after one rate in this world And why VVee must alwayes beare in mynde what hath bene sayd heretofore that is to witte that if God should punishe those that haue doone amisse like for like as they saye so as if the faulte were great the punishment should bee answerable to it and if the fault were light the chastizement should be suddeine vpon them and that the good should be dealt with after their hearts desire whereto should the comming of oure Lorde Iesus Christ serue and the resurrection which wee waite for There should be no more hope we would conclude beholde God sheweth himselfe to bee the iudge of the world and let him doe well that listeth if hee will receiue well at Gods hande there would be no more anye heauenly life we should haue our heauen heere So then wee see that God should prouide yll for oure welfare if he should make the punishmentes like to the offences of all them that do amisse And therefore it is requisite that diuerse yea and the most part of punishmentes should be reserued VVhen God punisheth the wicked well it is to make vs walke in feare and warinesse and also it sheweth vs that we can not escape his hande For he iudgeth without respect of persons Then must we conclude that all the faultes which are committed at this day and which abyde vnpunished as in respecte of thys presente lyfe shall come to accounte at the ende that is to witte when the great assyses are hild Lo how Iob speaketh not against the doctrine of the lawe but againste the false exposition that is giuen by Zophar who woulde that God shoulde presently make suche execution of his iudgementes as hee shoulde leaue no faulte vnfounde oute nor wee neede too wayte for anye further dooyng But it falleth not oute so as hathe bene shewed afore Heereby wee bee taught too praye God too giue vs the spirite of wisedome that we may apply well to oure owne vse the doctrine that is true and good so as we may haue skill to take profite by it For heere we see a doctrine that is verie profitable for our edifying when God sheweth vs that if we serue him we shall not loose our laboure but hee will mainteine vs continually and make vs to perceyue it all our life throughout For what a thing were it if we should thinke that God regardeth vs not Or that all the seruice that we do him slippeth away without any regarde had to it on his part Therefore wee must come to that whiche Esay sayth Bee yee contented for the rightuous shall receiue his hyre Otherwise it would betyde vs as Dauid confesseth that it happened vnto him namely that hee was as good as slidden awaye that his foote was slipped and that he was at the poynt to fall as if he had bene vpon yee at suche time as hee thought that his washing of hys handes in innocencie and his seruing of God had bene in vaine Then must wee vnderstande that God watcheth ouer all the worlde and that hee knoweth who they bee which seeke to serue and honoure him and also that hee hath his eyes vpon the wicked as it is sayd in the Psalme so that in the ende he must needes shewe that he can not beare so great a contempt of his grace But in the meane season let vs tarrie Gods leysure till hee sende his iudgementes in due time For it is not for vs to hasten them It were a great doltishnesse if we would haue God to punish the faultes of such as prouoke his wrath presently as sone as the toy taketh vs the in head Yea verely but he will delay it till another time Is it not in him Is it for vs to abridge him of his libertie Behold why I sayd that we haue neede to praye God to giue vs the spirite of wisedome to the ende we may not take the sayde texte of the lawe after our owne imagination but that wee maye bee good expounders of it so as wee doe not as Zophar doth heere who
better by it what excuse shall we make But although we were bereft of the holy scripture and had no doctrine at all Yet notwithstanding euen the thynges that the beasts do shew vs were ynough to condemne vs and to bereeue vs of all excuse To the intent then that it be not cast in our teeth at the last day that wee haue wilfully shut our eyes when God would haue drawen vs vnto him and offered himselfe familiarly vnto vs to the end we should haue knowen him Let vs bethinke vs better of this matter than we haue done heeretofore and let vs follow this warning of Iobs Aske the beasts and they wil answer thee talke with the earth and it will shew thee the birds of the aire will informe thee and the fishes of the sea haue skill to tell thee yea though they bee neuer so dumb Thus much concerning this sentence Now let vs come to the second point which Iob alledgeth heere The palat saith he â—rieth the tast of vittels and the eare discerneth words Hereby he findeth fault with his friends for letting the things passe which he had spoken afore and for that they had not voutsafed to consider wherevnto it tended as if they had bin deafe Iob then blameth them for suche retchlesnesse but the matter pointeth at vs all For proofe heere of let vs marke how quicke a tast we haue to discern our foode euery of vs hath skill to say This is good for me I haue a good appetite to this And not only oure palat but also all the rest of our senses are suttle mough For if wee spie a thing that delighteth vs our eyes are neuer off of it If wee haue a mind to go to runne any whither we spare nother hands nor legs To be short a man wil be sharp witted ynough yea ouersharp witted in al things that like his flesh and are to the contentation of his foolish lusts But when hee commeth to the iudging of any doctrine that might be for our soule helth and whereby we should receiue edifying there we be such dullards as it seemeth that we be but blockes of wood And whereof commeth it that we be so doltish but bycause we bestowe not all our whole witte in such wise as were requisite wee should Moreouer our eares shew that they keepe not an egall measure For if a man tell vs a foolish tale or vtter any lewde talke which is as a poyson to infect vs with as Sainct Paule saythe wee haue our eares attentiue to it a man needeth not to tell vs one thyng twice wee vnderstand him incontinent For wee come with a hungrie appetite to such things so as wee cannot bee satisfied with fond things and trifling toyes no nor with things that are hurtfull and wicked Ye see then wherevnto a man casteth him selfe altogither But in the meane season if God tell vs any thing that is good to edifye vs there wee fare as the Prophet Esay sayeth that if a man tell vs a thing two or three times yet we let it slip away and perceiue it not For the prophet Esay likeneth those that are so vnlustie and dulheaded bycause God bereueth them of witte and reason for their naughtinesse sake vntoo little babes to whome folke say A. A. And rightly for when a man hath told it them fower or fiue times and well harped vpon it they will perchance say A but if a man aske them what letter that is they know not awhit more Afterward one will come with B. B. So long as a man is pronouncing of the letter to them they can say B for once But if a man aske them anone after what letter it is they by and by forget it The Prophet Esay saith that a man must be faine to repeate things after such a sorte to those that haue not profited in Gods schoole as hee must chaw euery worde and euery sillable to them and yet they will be neuer the wiser nother will the thing euer sinke intoo their heads Euen so fare we also VVherefore let vs marke well that the holy Ghost by the mouth of Iob heere doth not only blame those three men but also condemne vs al for being so attentiue to heare of things that belong to our bodily life and that in that behalfe a man needeth not to tarrie till we haue bin at schoole and are become clerks For euery man can be a master and doctor for his owne pleasure and profite If we can say This comes well to my purpose this is for mine owne tooth incontinently wee haue concluded vppon the matter There neede no long perswasions and much lesse any long talke about the matter For wee preuent it we be altogither vpon the spurre and there is nothing more nimble than our witte when it is to be applyed to fond things But when wee come to Gods doctrine wee bee worse than beasts And whereof commeth that Our mouth can iudge of our foode but Gods doctrine shall haue no sauoure with vs VVee tast it not insomuch that wee cannot discerne betweene truth and vntruth Let vs marke then that at the last day there shall neede none other thing to confound all mankynde but only this article that we haue bin so much giuen too worldly things as we had no leysure to giue eare to the things that wer for the euerlasting welfare of our soules and that wee haue heere degenerated into brute beastes by reason that our wittes haue bin tangled either in riches or in pleasures or in other vanities and wicked affections Looke vpon a man that coueteth the goodes of this world VVhat will he do A man shall not beguile him of one penie hee is always in his reckenings and counting vppon this and that and nothing scapeth hym without looking to I may gayne by this sayth hee hys mind wandreth abrode he aduentureth and trudgeth vp and downe And whence coÌ„meth such wittnesse It is bycause a mans affection leades him and carries him away in such wise as he knoweth not where he is VVe see as much in those that labour to come to estimation and too set themselues in credite and dignitie Those also will gather all the meanes that are possible to aduaunce them and they will haue reasons to alledge for them selues on all sides Yea euen the whoremongers that are caried away with a beastly lust and the drunkardes that are as swine haue a skilfulnesse in their kinde of tast after what manner they may compasse their wickednesse And what shall become of vs then when wee haue no wit to come home vnto God Doth not this happen bycause we hold skorne to vse the thing that God hath giuen vs as I sayd afore But heere is yet one other accusation against men which is that we see many now adayes which think themselues to haue a faire starting hole to knowe nothing of God and to cast all doctrine vnder foote if they can say O see I pray ye I am
fal into destruction let vs not be afrayd but forasmuch as God gouerneth all things and hath soueraine dominion ouer all creatures let vs warrant our selues in that For God can well ynough disappoint the policie of our deadly enemie Satan and all the crafts and deceits of men so as we shal haue the vpper hand On the otherside although God list too afflict vs and suffer heresies to run abrode so as many troubles insue and wee see all things cōfounded in this world yet can he full well preserue vs that we shall not miscarie For it is he that must giue Satans error effect if he do it not we be senced wel inough as our Lord Iesus Christ faith it is impossible that euer the chosen shoulde be turned out of the way of saluation Seing thē that the cace stādeth so let vs put our selues into gods protection forsomuch as it pleaseth him to cōmit the charge of our welfare to our Lord Iesus Christ let vs cōtent our selues therwith let vs be at rest let vs not be tossed with vnquietnesse to say how shal we scape we be in daūger of vndoing True it is that we ought to stand vpon our gard be carefull to call vpō God but whē we haue called vpō him walking in purenes of life let vs not dout but he maintemeth vs in such wise as al the troubles in the worlde can doo vs no harm that we should not always abide stedfast in his truth the same truth be an inuincible fortresse to vs according also as S. Paul speaketh But let vs cast our selues downe before the face of our good God with acknowledgement of our faults praying him to make vs perceyue what maner of ones we be and what our rudenesse brutishnesse is to the end we may lerne to humble our selues vnder him and to glorifie him in all caces and to walke after such sort in his feare as we may thinke all to be good and rightfull whatsoeuer he disposeth of vs and of all other creatures And so let vs all say Almightie God our heauenly father c. The .xlviij. Sermon which is the fourth vpon the .xij. Chapter 17 He putteth Counsellers to the spoile and maketh Iudges dull vvitted 18 He loozeneth the band of kings and girdeth their reines vvith girdles 19 He putteth princes to the spoile and distresseth the mightie 20 He taketh avvay speech from the faithfull he taketh avvay courage from Princes 21 He poureth out contempt vpon the noble hetaketh avvay strength from the mightie 22 He bringeth hidden things to light and the shadovv of death vnto open light 23 He increaseth people and destroyeth them he enlargeth nations and streitneth them 24 He taketh avvay the heartes of the gouernours of the earth and maketh them vvander as in a vvildernesse 25 He maketh them to grope as in the darke vvithout light and he maketh them to reele like drunken men LIke as yesterday we saw that god hath in his hand both the deceyuers the deceiued so now Iob proceedeth too declare that the changes turnings that are sene in the world com not to passe by haphazard but by Gods disposition that it stādeth vs in hand to knowe that when the worlde is so turmoyled there is a secrete brydle from aboue so as things are neuer so confounded but that God disposeth them as he thinketh good And hee taketh the notablest things that wee might thereby perceyue Gods prouidence the better It shoulde seeme that Princes are priuiledged aboue the rest of the worlde and that they are as ye would say sholed out from the common ranke of men But Iob sheweth that God doth there cheefly vtter his power and will haue it too bee cheefly knowne there If some poore man be afflicted or if there light any aduersitie vpon him there will be regarde had of it for we be commonly inured with such matters But when a Prince that seemed to be hoyssed vp aloft is cast downe there we bee more touched and wee must needes espye Gods prouidence if we be not to blockish Also when they that haue the gouernment of the people become so dull witted as there is neyther vnderstanding nor reason in them that also is well worthie to be marked and we loke neerlier to it than if they were priuate persons And specially when men haue had good wit when they haue had some learning and experience and when they haue bene wholy fashioned to deale with publike gouernment and afterward are sodenly become dullards and are no more the men they were afore such maner of chaunge is so notable as it constreyneth vs too looke vp vnto god And that is the cause why Iob speaketh not here of the cōmon people but of the gouerners He speketh not of the simple ydiots but of those in whom men haue knowne greate wisdome insomuch as they seemed too haue bene able ynough to haue gouerned a whole worlde and yet notwithstanding are destitute of wit and reason Lo in effect what is shewed vs heere Howbeit forasmuch as the talke cōcerneth notable things such as import much matter Iob thinketh it not inough for him to vtter his minde in a word or twaine but he repeteth it saying that God putteth the princes the strong men and the men of might to the spoyle that he vntieth their band so as ther is no more subiectiō to them their alliances are nothing worth whē they haue their sword by their side it shall fall to the groūd to be short the meanes whiche the Princes of the earth haue shall not serue thē to any purpose whē God listeth to pul thē downe Iob therfore stādeth vpon that poynt bicause that on the one side there is such a lazinesse in vs and that on the otherside he seeth we be so blind in the thing which we ought to consider most of all For although we do partly know it to be gods doings when such chaunges happen yet cannot the same sink in our minds after such maner as Iob speakes of and although we haue well bethought vs of it yet can we not make our profit of it Neuerthelesse it behoueth vs to know that if God do so gouerne the cheef states of the world his arme is also stretched out to the lesser things so as nothing escapeth him Lo what we haue to marke in effect But as I haue sayd whē the cheef states be changed euery mā will be moued but anon after we will think no more of it And indeed we see the stories are full of that which is conteined here yet the world fareth not so much the better therby as to be so persuaded as it ought to be of gods prouidence and that hee hath soueraine dominion ouer all things This thing was neuer yet throughly well knowne And what hath bin the let of it but our owne blockishnesse For let vs mark wel that God delighteth not to chaunge as men imagine the wheele of
one of vs findeth by experience in himselfe And consequently hee addeth yet one sentence more For therevpon a man myght reply That God afflicteth not men without cause forsomuchas they bee sinners And what can we do to it sayeth he for wee come of a corrupt and euill lump and how should wee be pure and cleane No maruell if wee bee full of soyle For from what spring issue we To heere Iob speake it should seeme that men ought to be excused bicause sin is in them by nature But so little ought this to ease our euill that we are so much the more faultie Assoone as we enter into the worlde wee are already the enimies of God there is nothing but rebellion and naughtinesse in vs there is nothyng but the seede of sin Come wee once to age the mischeefe is increaced and augmented and there is not so much as one drop of goodnesse in vs Then let vs conclude that whereas men say for their excuse that they are borne full of filthinesse they ought so muche the rather to be cursed and reiected of god Thus see we heere yet one faultie affection more in Iob whiche is reported to vs by the holy ghost to the end we may learne to profit our selues by it when wee haue considered what oure nature is But now forasmuch as in effect wee haue Iobs meening let vs marke what instruction is conteyned in this sentence where he sayth that man is of a short lyfe and yet in the meane whyle filled with many troubles Heereby we be instructed first not to set our minds too much vppon the world seeing we do nothing but passe away And thys is a very common thing but yet for all that we conceyue it not so well as were requisite And for proofe heereof although wee haue but three dayes to liue heere yet can we not be vntangled from the affections and cares of this present life which is tickle and transitorie A man will neuer thinke hymselfe too haue goodes ynough Hee that is desirous to come to honour deuiseth and practizeth on all sides To bee short man is a bottomlesse pit and an vnsatiable gulfe insomuch that he cannot bee satisfied with all the goodes on the earth there is nother end nor measure in hym And what is the cause thereof Surely if we considered the shortnesse of our life our lusts woulde be alayed and our desires wold not be so headstrong if we could consider that our lyfe is nothing Howbeit in the meane while we be so sharp set vpon gathering of riches as we thinke vppon nothing else And what is the cause thereof Our mind is always here beneath And so we see that the confession which euery of vs maketh that is too wit that our life is but a shadow that passeth away out of hand is but hypocrisie and leasing The truth is that it is so but we haue not printed it in our harts we be not fully resolued of it Then is it no superfluouse thing when as the scripture telleth vsso often that our life is nothing and that it vanisheth away out of hande Let vs assure ourselues that there is good cause to put vs in minde and rememberance of it forasmuch as wee forget it and it neuer tarieth awhit in our harts Thus yee see what wee haue to consider in the first place And it is not ynough to know the shortnesse of our life but we must go yet further For it were but a greefe to vs to knowe that we do nothing else but fade away in this worlde and that oure tyme glideth away if we were not in hope of the endlesse lyfe for otherwise we should bee more myserable and more vnhappie than the brute beastes Therefore wee must make comparison wyth the heauenly lyfe wherevnto God calleth vs euery day And in so doing we shuld despize the base and corruptible things of the worlde and not be so much tyed to them as we be and agayne wee would aduaunce our selues aloft to take all our contentation and rest there And secondly we might well alledge the same to God as oft as we desire him to haue pitie vppon vs For our miseries are the things that perswade him to succour vs and to prouide for all our necessities Thus much concerning the infirmitie and shortnesse of mannes lyfe But there is trouble also set downe And vnder that woorde Iob hathe comprehended all the passions wherewith we be turmoyled and all our inordinate lusts and likings which are as tormenters For a man cannot haue a worse tormenter than hymself by punishing himselfe with his owne inordinate passions If a man bee gyuen too vayneglory beholde suche a fire is kindled in hym as hee shall thinke wyth hymselfe that hee can neuer come soone ynough to credite and estimation insomuch that if some man happen not to honoure hym ye shall see hym nettled And if some other hinder hys aduauncement streitwayes he enuieth hym To bee short there needeth but one lust to ingender in vs a thousande others So then when wee shall haue matched these two thinges togither then shall wee haue so much the more cause to mislike of this presente life True it is as I haue sayde afore that this saying is not straunge to the world for all of vs are conuicted by experience but yet for all that euery one of vs ought too set his minde throughly vpon it It is not without cause that the scripture speaketh thereof saying that although a man come to fourscore yeeres and vpward wee must not esteeme the same too bee any long time And why Let vs consider what our childhoode is VVe lyue a good while in the worlde before wee bee entered into very life indeede For in our chilhood wee had nother witte nor reason And verely although yong folke haue discretion to discerne good and euill yet doo they so as it were ouerflow theyr bankes as they runne at royot and there is no settled constancie in them Thus yee fee that one part of our age passeth and slippeth away before wee haue begonne to liue bycause wee knowe not what it is For in good footh when a man knoweth not wherefore God created him nor hath the skill to perceyue to what end he is set in the world I pray you to speake properly ought it too be sayd that he lyueth For he hath no more but a confuzed knowledge But are wee come to the middle age VVee see that then our cares increace the more For if a man haue any regarde hee thinketh I haue hithertoo beene a rouer I haue beene as wanton and fond as anye man and how may I nowe recouer the time that I haue lost It will bee verye harde Afterwarde if a man haue a charge of children hee thinketh go too there is no shift for mee but to take order for my state and yet shall I neuer so soone come to it at any time but I shall bee taken away from it incontinent Thus yee
fall too chawing vpon the bitte in hatching so lewde opinions which are cleane contrarie to fayth it is all one as if men should fall to deuifing of their state wyth their enemies that come too besiege theyr Citie For if they giue eare to them and allowe their counsell it is the destruction of the whole towne They will not set opē their gates to them but it is all one as if they did Euen so is it with those that snarle themselues in their owne lewde opinions which Satan putteth in theyr heades for if they abyde by them the ende will be the leading of them too destruction VVhat is to bee done then Let vs followe the experience that is shewed vs heere by Iob. Verely hee was assaulted daungerously when he doubted whether he should euer rize again or no seing that God had brought him so low And if hee had continued in that minde too the ende what a thing had it beene But after hee had beene so assayled he cutteth off the matter out of hande No sayth he I will tarie the day of my chaunge howe so euer I speede Lo what we haue to do namely too conclude according to Gods truth Also when we conceyue any lewd imaginations that may turne vs from the fayth and from the way of saluation wee must by and by come backe and take holde of some sentence of the scripture and when we see our selues fenced with Gods truth the conclusion must be that wee will not dispute about it seeing that God hath spoken it Thus ye see the souerein remedie that wee haue to beate backe Satan in this behalfe that is to wit when he goeth about to turne vs aside from the fayth and from obeying of Gods worde Furthermore when Iob fayth that be will tarie for his chaunge that worde deserueth to be weyed throughly Verely he speaketh of the resurrection and therefore meeneth that we must be wholly renued so as the corruption whiche is in vs by reason of Adams sin be vtterly done away and God receyue vs into the immortalitie of his kingdom Lo here the chaunge whereof Iob speaketh And the same is also the thing that we must haue an eie vnto For without the resurrection wee cannot comfort our selues neyther wil al that euer man can alledge be sufficient to cheere vs VVee see also that the holy scripture directeth the faythfull thither when it purposeth too content them and too giue them assured and settled rest Be ye sure say the seruants of God that wee bee called to bee partakers of the heauenly glorie which God hath promised too those that are his and therefore be ye glad of it Howbeeit for the better assurance of this last chaunge wee must consider the chaunges that God maketh at this day ▪ euen during the course of this life howe God maketh many alterations in vs whereby he giueth vs alreadie some taste of the last chaunge As for example VVe be in some trouble well we be as it were shet vp there VVhen wee looke for the ende of it wee see none there is no remedie it is past recouerie and we be forlorne and sodenly God hath such pitie vpon vs as we be deliuered out of hand See ye not a chaunge that ought too lead vs further forth which is too vnderstande that there is a muche perfecter deliuerance than all these are which wee perceyue at this day particularly Then let vs learne to acquaint our selues well with the chaunges that God maketh dayly that wee may bee lifted vp a high and by that meanes be quiet till the time that we be renued in the kingdome of heauen Also heere yee see after what maner Dauid hath spoken For when he speaketh of the chaunges of Gods hand whether it be in rescuing men out of trouble or in casting them into it that saying is of great weight though it seeme not so For men haue alwayes this fonde opinion concerning fortune too say See what ill fortune is befalne mee or see what good fortune is happened mee No they bee the chaunges of Gods hande and to that poynt must wee alwayes bee brought Howbeeit among all the chaunges that are made in the worlde the liuelyest Image of the last renewment is Gods quickning of vs by his holye spirite and his inlightning of vs by fayth and his making of vs newe creatures in oure Lorde Iesus Christ as the scripture speaketh Let vs consider what the birth of men is True it is that when wee come intoo this worlde wee bring some remnant of Gods Image wherein Adam was created howbeeit the same Image is so disfygured as we bee full of vnrightuousnesse and there is nothing but blindnesse and ignorance in our minde Yee see then what the state of men is at their byrth But God inlightneth vs by his holy spirite yea euen in suche wise as wee be able to beholde him so farrefoorth as is expedient for the transforming of vs intoo his glorie and for the reforming of vs by his holy spirite Therefore when God shall haue so chaunged vs as wee feele him dwelling in vs and by meanes thereof wee fight agaynst our wicked lustes and whereas other men doo ordinarily delight in their vices and as it were bathe themselues in them we seeke the cleane contrarie so as what euill soeuer is in vs the same mislikes vs and we mourne for it and therewithall follow the good and be altogither desirous to giue our selues ouer to the seruing of God Is not that a woonderfull chaunge For such maner of dooings will neuer spring out of our selues VVhen wee taste of Gods goodnesse so as we be sure of his fatherly loue towardes vs and specially haue the certentie of our saluation to call vpon him as our father See yee not a chaunge that is able to shewe howe mightifull Gods hand is For men of their owne nature can neuer open their mouthes to call vppon God in truth True it is that they may well haue some ceremonies as the Heathen folke pray vntoo God and the Papistes also doo babble and make prayers that are long ynough but all this is nothing bicause they bee not assured in theyr prayers nor fully perswaded that God should bee their father Do wee then see that God is willing too heare vs Are wee desirous too serue him and to honour him It is euen as much as if he had chaunged vs and caste vs newe agayne in a mowlde and as though he had put vs newe againe to making For doubtlesse it is not for naught that the Scripture calleth vs new creatures in oure Lorde Iesus Christ And in other places where wee be sayde to be his workemanship bicause hee hath created vs to good woorkes Saint Paule meeneth not that God hath created vs onely to bee mortall men but also to the entent wee should do good workes Therfore when God dooth so chaunge his faythfull ones yee see a speciall woorke of his wherein he vttereth his power
and chastizeth vs doo wee shewe that we can bake vnder his corrections Nay wee will rather burne than bake That is too say God shall not win one good amendment by all the chastizings that he sendeth but we will rather fall to chafing and stomaking and there withall we kindle the fire of his wrath and vengeance Yee see then that whereas God would haue vs to be well baked we do rather burne Lo why hee vseth such violence in chastizing vs Now let vs go complayne that God should thunder vpon the mountaynes and that there is no reason in his doing â–ª and see if we shall mend our cace by it VVhat shall we win by pleading so It shall bee the next way to increace our damnation Then let vs assure our selues that seeing God findeth suche a wilfull hardhartednesse in vs hee muste needes set strong hande to vs and not vse his fauourable meanes for that will do no good Thus ye see what we haue to marke in thys streyne And further lette vs bee sure that when God chastizeth vs if he strike not as boystously vpon vs as he would do vpon a Mountayne or Rocke the same commeth of his mercie But wee see it is greatly requisite that God should vse such roughnesse For we can not say but he regardeth our welfare howsoeuer the worlde go I say euen when he sendeth vs For when he seemeth to haue brought vs euen vnto hell yet doth hee gyue vs wherewith to comfort and cheere vp our selues But wee must thanke his fatherly mercie for it and acknowledge it to be a wonderfull gracious goodnesse that God vseth towardes vs when in steade of iust thundering downe vpon vs hee sheweth himselfe so gentle and freendly as he seeketh nothing but to make vs feele his goodnesse Thus then yee see in effect what wee haue too marke in this streyne And immediately Iob addeth that God vttereth his force so farre that hee euen chaungeth his countenance and frowneth vpon hym and hee knoweth not what his heyres shall â—ee whither poore or riche noble or vâ—â—oble Iob â–ª goeth on with hys complaynte and sheweth that when God shall haue punished men all their life long â–ª theyr ende also shall bee sutable therevntoo and when they bee departed out of the worlde they shall haue no more intelligence what is done heere And afterwarde he addeth for a conclusion that so long as his fleshe is vpon him it must needes be payned and hys soule muste bee sorowfull and hee hymselfe must mourne Surely thys complaynte is not voyde of vnthankfulnesse For Iob ought too knowe that God doth alwayes mingle his fauor with the afflictions that hee sendeth vs so as we haue cause to blisse hym But he considered not that VVhy so 〈…〉 Bycause he was ouerpassionate and sorowfull Also wee must beare in mynd what we haue sayd afore â–ª that is too â–ª witte that as oft as God scourgeth vs â–ª we must bethynke vs of the benefites that wee haue receyued of hym and that will help to asswage our greefe For when wee muze vpon nothing but the miserie that wee indure wee are so ouerraught with sorrowe as wee can not blisse God nor call vpon him nor settle our trust in hym But if we looke the other way and thinke with our selues God hathe done vs thus many good turnes and will he not hold on still Then our sorrowes are asswaged and therewithall also we recouer boldnesse ro call vppon god Herevpon we conclude that it behooueth vs to be pacient and that it is ynough that he hath shewed himselfe to be our good father and that his correcting vs with his owne hande was bycause hee tendereth oure welfare Yee see then that the thing which we haue too marke in the first place is that Iobs rushing out into suche rage was bycause hee looked no further but to his own miseries and that therfore it behooueth vs too bethinke vs of Gods benefites when he afflicteth vs to the ende that our sorrow may be assuaged and sweetned thereby And if wee doo so wee shall finde that God sendeth vs no suche griefe neither of bodie nor mynd but there is alwayes matter of gladnesse with it And howe For although wee bee subiecte too manye diseases as colde heate and suche other sufferings yet when we haue this shifte of approching vnto God and power to vtter oure infirmities vnto him Is it not a recompence that oughte well to assuage all the sorrowes that we haue coÌ„ceyued VVe see theÌ„ in what wise we may resist suche maner of complayntes whiche are full of vnthankfulnesse namely by thinking vppon the benefites that we haue receyued at Gods hand in former times and thervpon by trusting that he will coÌ„tinue them in time to come But verily we muste be warned that as long as this lyfe lasteth wee must bee faine to grone and when our fleshe is greeued we must be fayne to lamente And why To the ende we desire not to liue here at our ease and as we would wish God hath told vs that he wil haue vs troubled in this presente lyfe bothe in bodie and mynde and therefore it behoueth vs to make full rcckening of it But let vs marke that euen in the middes of all our sorrowes wee shall haue wherfore to praise God as S. Paule doth He calleth himself miserable VVretched man that I am sayth he who will deliuer mee from the prison of my bodie But by and by he yeldeth thankes to God through our Lorde Iesus Christe As concerning that Iob sayeth that the man which is departed knoweth not what is done here by lowe nor whether his ofspryng be poore or riche It is not to grounde an article of oure faith vpon that suche as are gone out of this world know not what our state is for Iob spake as a man ouercombered Therefore wee must not take here any certayntie of doctrine neither is it greately for vs to inquire of suche matters And why Let it suffize vs that God hath sette vs in this worlde to communicate one with an other and euery man ought to imploy himself vpon his neyghbors God hath giuen me suche a gifte or abilitie and therefore I must applie my selfe that waye Agayne one of vs may pray for another But when he hath taken vs out of this world the said coÌ„municating is taken awaye from vs and there is no more communicating as there was before neither must we doe as the Papists do who are wont to run to the deceassed Saincts as thoughe they had not yet finished their courses Nowe forasmuche as the Scripture teacheth vs not what wee ought to do in this behalfe let vs leaue that thing in doubt and in suspence whereof wee haue no certaine resolution by the woorde of God for singlenesse of mynde is also a thing wherin it behooueth vs to walke But as touching this text wee see in effecte that Iobs meening is nothing else but that man is myserable And why
as we shake them off yea and which worse is we also torment them needes must we feele this vengeance that God shall make vs to crie yea and bring vs to such an after deale as we wote not where to become and yet for all that shall not hearken to vs Therefore as I haue sayd alreadie if wee will haue God mercifull to vs let vs beware that we haue compassion of such as are in aduersitie and that we succor them and let vs kepe our selues from all crueltie and outrage least the thing that is written be performed vpō vs which is that the same measure shall be moten to vs which wee mote to our neighbours Thus ye see in effect what we haue to marke in this sentence Now there followeth immediately after Also now I see my witnesses in heauen and hee that warranteth mee is in the highest places My friends play the orators against me and mine eyes gush out teares vnto God. Heere Iob appealeth vnto God as the onely competent iudge bicause hee had bene wrongfully condemned by men And he doubteth not to appeale vnto God for as much as hee knowes his cace is good True it is as I haue said already that he missehandleth his cace howe be it in so doing hee had iust cause to mainteine his own soundnesse Ye see then that the cause why he is not afrayde to appeale vnto God is for that he seeth that men do persecute him wrongfully But let vs consider what a one Iob was to the intent we vse not such rash boldnesse as most men do VVhen the matter commeth to calling of God to witnesse I pray you who is he that maketh any cursie or conscience at it The world now adays is full of forswearing and ther is no faithfulnesse in it VVhereof cōmes this It is bicause we haue no feeling of Gods iustice but we come rushing against his seate like wilde beastes For what is periurie or forswearing It is a spiting of God as though hee had neither might nor authoritie to punishe vs VVe can not denie but it is so when wee call God to bee oure witnesse and iudge Hee therefore that sweareth falsely doth mocke Gods maiestie to his face and yet for all that we see that men make not much account of it Then is it apparant hereby that wee beare small reuerence too the Maiestie of god VVherefore so muche the more oughte wee to marke that whiche I sayde namely that wee muste not bee so bolde in protesting before God and in calling him too recorde but wee muste goe too it as if wee were at the poynt to yeelde an accounte before him After the same maner was Iob summoned as we haue seene heretofore and shall see yet more fully hereafter Nowadays if a man bee accused of any crime althoughe he be taken tardie yea and vtterly conuinced yet will hee make no conscience too saye God is my witnesse that I am wronged and falsely accused And howe happeneth it that Gods name is so ryfe in mennes mouthes Also when the hypocrites will magnifye them selues they will alwayes saye God is priuie too my hearte he knoweth what I am I referre my cace too hym And how happeneth this Doe wee thinke that bycause God wynketh at menne when they call him so to recorde as it were to false standarde larum and punisheth not those at the firste dashe whiche doe so dallie with him therefore hee will not at lengthe shewe that whiche hee hath vttered in his lawe that is too witte that hee will not suffer his name too be taken so in vaine but will reuendge the wrong that is doone him in offering him so great reproch as too scorne his Maiestie after that sorte Then lette vs marke well that as ofte as we muste come before God it behoueth vs too haue examined oure lyfe after the example of Iob and that wee bee not so rashe as to steppe foorth to saye God is my witnesse but that wee haue thoroughly serched oure consciences and that God answere within vs that hee alloweth them Marke that for one poynte And heerewithall wee haue further too marke that if all the worlde beare vs recorde it is nothyng till God haue allowed it And hereby wee bee warned not too dispose our lyfe to any fayre outewarde shewe as wee see howe there is nothing but vayngloriousnesse alwayes in the worlde If men clappe their handes at vs and wee bee in good estimation among them it is ynough for vs and wee woulde fayne that God should content himselfe with it too Yea but hee is not lyke mortall men as the holye Scripture sheweth And why VVee see the outwarde appearance but God searcheth that which is hidden within and hath an eye too truth and vprightnesse as he speaketh by his Prophete Hieremie accordingly too the other texte in Samuell Seeing it is so let vs learne to knowe that it behoueth vs not only to haue oure handes oure eyes and feete cleane neyther must wee thinke our selues too haue doone muche when oure sinnes are not manifeste And why For the chief poynt is to haue our recorde in heauen that is too saye that God allowe of our doings as I haue declared alreadie VVhat manner of allowaunce must wee haue before God Verely that wee haue walked in purenesse of heart that there hath not bin any hypocrisie in vs and that wee haue not onely had some outwarde shewe so as wee might saye the worlde can not charge me with this or that but that wee haue had a right meening mynde that wee haue continued in good dooing and that wee haue indeuered so too behaue oure selues as if God marked not onely all our woorkes but also our thoughtes too Marke yet further what we haue to beare awaye in this sentence Beholde sayth Iob euen nowe is my recorde in heauen Vnder this woorde Euen or Also hee comprehendeth that he may wel take men to witnesse with him but hee passeth yet further and commeth euen vntoo god And that ought to bee weyed For whereas hypocrites call God too witnesse they dare not put themselues to the triall of menne If there bee a wicked persone that is notoriously knowne too bee suche a one so he be not caste in prison or so hee bee not a drawing to the gallowes hee will brag of his honestie to the vttermoste and yet in the meane whyle euerie man wil condemne him yea and in steade of three or foure Iudges he shall haue a hundred or a thousande For euerie man will saye Marke mee yonder naughtypacke marke mee yonder Theefe marke me yonder murtherer marke me yonder extortioner yonder swearer yonder extortioner yonder swearer yonder despizer of god And yet for all this suche manner of menne are so shamelesse that they make no bones to take God to recorde of their honestie and too proteste that he knoweth them and that they bee readie to answere before him where as if the matter come but too the tryall of menne they
shoulde haue a thousande voyces too condemne them as I haue touched alreadye And howe dare they then present themselues before God Bicause they conceyue not his Maiestie Lo why wee oughte too weye well thys woorde Euen sayeth Iob. For hee presupposeth that hee maye call men to recorde and that euerie man will beare witnesse with him that hee hadde so behaued himselfe as that hee had bene an eye to the blynde a gardian too the fatherlesse a defender of the widdowes that hee had serued in stead of legges to the Cripples and that his hande had neuer bene shet too the poore as wee see he maketh his protestations afterwarde For Iob had walked in suche wyse afore men as hee sayeth hee myghte come euen before God also whyche is a greate thing Also wee see howe he magnifyeth heere the witnesse of heauen And by this it is well too bee coniectured that hee flung not out at aduenture too iustifye himselfe with vnbrideled libertie as these mockers doe who proteste with their mouth that God knoweth them and yet their life is so villanous as the verie ayre stinketh of it and the verye babes canne skyll too speake of it Thus yee see what wee haue too marke in this texte Afterwarde hee addeth that his freendes playde the Oratours against him and that in the meane whyle his eyes poured oute teares afore God. Here Iob sheweth why hee is fayne too referre himselfe too Gods iudgement namely bycause he fyndeth no reason nor vprightnesse among men Surely it is a verie greate temptation when wee bee plagued and that the worlde taketh vs to bee forsaken of God for it is a pollicie of the Diuels too driue vs too despaire VVhen a poore man is smitten with Gods roddes the miserie that he indureth is heauie inoughe of it selfe nowe if one come and laye a double loade vppon his backe by casting him in the teeth howe it appeareth plainly that hee is vtterly forsaken of God it is ynough to ouerwhelme him For I speake not of the wicked stubborne sorte whome God plagueth for their sinnes but I speake of suche as haue walked vprightly and yet notwithstanding God hathe not missed too afflict them True it is that they haue wel deserued it but hee hath not alwayes an eye vnto that Nowe and then hee intendeth too mortifye them for the tyme to come Bicause they be not yet sufficiently tamed he is fayne to cut away all the leude affections that are in them And furthermore he will haue them learne that it is needfull for them too pray vnto him and to put theyr whole trust in him and finally he wil haue their pacience shewed Thus ye see that a good man which tendeth too Godward and walketh playnely shall notwithstandyng haue greate plagues Nowe is that a proofe that God taketh him to be a greater sinner than other men No surely And yet if a man should threape that vpon him it were inough to caste him intoo despaire But so was Iob delte with Then let vs marke well that the sayde temptation is hard and burthensome and therfore let vs resort to the remedie that we must vse that is to wit that we presente our selues before God without tying of our selues ouermuche vnto men according as Iob hathe discoursed heere afore My frendes sayth he play the Oratours againste mee He meeneth that they which oughte to haue comforted him and partly to haue assuaged his grief haue taken plesure to mocke at him For this Rhetorike wherof he speaketh is nothing else but that they had filed their toungs to mock at him to vexe him and to put him besides himselfe This hapned vnto Iob to the ende it should bee an example vnto vs Therfore whensoeuer it shal please God too afflict vs if the world iudge amisse of vs and diuers take occasion to condemne vs as though our mynd had neuer bene rightly disposed let vs take all paciently assuring our selues that when oure Lorde stirreth vp men after that sort agaynst vs and Satan practiseth too cast vs quite downe the same is a parte of our Crosse and wee muste seeke too remedie the mischiefe in suche wyse as Iob sheweth vs And how is that Oure eyes must poure out teares vnto god VVhy so VVe see men come too vexe vs after that sort and therfore we would encounter them to driue them backe And howe O they doo mee great wrong and it is a greate crueltie too handle me after this maner True it is that we maye well make suche protestation but wee must not stande too muche vpon that point we must but glaunce at it yea and it muste be done to an other ende namely as sorie that men should â—ake occasion of stumbling at vs But to the intente wee be not an example of euill let vs saye thus Beholde although men iudge euill of mee yet haue I endeuered to serue god Neuerthelesse this conceite muste glyde away lightly for we neuer bethink vs of Gods iudgementes neyther doe we enter intoo our owne consciences so long as we pleade after that sort with men VVe see this vice too bee ouer common Therfore let vs remember this lesson that is shewed vs heere that is too wit that our eyes must shed out teares before god And how By lifting vp our eyes aloft For when we see men so malicious towards vs that we can draw no reason out of them though it be easie for them to iudge of oure life and that we haue not doone any thing worthie of blame lette vs learne to resort vnto God and to be content to haue him for our warrant Thus yee see wherevntoo Iob leadeth vs when wee follow his example duely And heereby also it is shewed vs more plainly wherefore he made the protestations which we haue heard not long since And so his complayning in this sentence is bycause men condemned him wrongfully But let vs nowe proceede further He wisheth that it were lawfull for hym to pleade with God as a mortall man doth with his equall But sayeth he the short dayes slide away and I enter into the way by whiche I shall not come backe ageyn VVhen Iob wisheth that it were lawfull for him to plead with God it is according to that whiche wee haue seene alreadie For hereby he sheweth that his chafing is bicause the miserie that he endured was so greuous as he could not beare it any more But in so doing hee did amisse It is not for vs to accuse Iob in all points but let vs haue an eye to that whiche I haue sayde namely that where as he had a good matter yet he was caried away and ouershot himself in the handling of it And why was that For had he knowne his owne transgression and the faults that he had coÌ„mitted he had submitted himselfe quietly to Gods will and not entred intoo any pleading or faultfinding He had sayd afore how he knew that the Angels were not clere before God and that there was such a
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 no◠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 vnderstād 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 strēgth no doubt but he meeneth not all abilitie as if he should say that the wicked mans nurrishmēt shal be turned into hunger And herevnto agreeth the secōd 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 mā vnlesse he had ribbes which are of a harder substance wherin consisteth al the force of him Then in effect we vnderstād that god will so curse the wicked that although they seeme strōg 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 sentēce 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
although the law were not written in Bildads time yet had hee the same doctrine printed in his hart by God ▪ that is to witte that our Lorde will roote out the wicked so as hee will not leaue one of their race but al shall be brought to naught If any man alledge that our Lord doth often suffer euen his owne children to be barraine the answere herevnto is that such maner of cursings are oftentimes turned into blissings vnto Gods children Neyther must we make a generall and indifferent rule to say that God doth in all caces woorke his sayings visibly to the eye For wee muste leaue the choyce of that too himselfe too dispoze thereof in time and place as he shall thinke good VVee may see then that sometimes a faithfull man and one that feareth God shall haue no issue in the worlde and yet is it not too bee sayde therefore that hee is cuised of god For beholde the first rightuous man what issue left he behinde him Yea and when the promise was made to Abraham that his ofspring shoulde bee as the sande of the Sea and as the starres of the Skie Had hee a great number of children How many children left he after his death True it is that hee had diuerse other children besides Isaac but God did cutte them off according also as they were not woorthie too bee Abrahams children True it is also that after him his sonne Isaac had but two children and one of them was a murtherer in his hart by meanes whereof he was faine to put away the other and to banish him his house VVee see then that although the godly leaue no children after their deceasse yet are they not therefore the lesse blissed of god For they haue an euerlasting fatherhood in heauen in that it pleaseth God to ioyne them not only with all the Saincts and faithfull ones but with the Angelles also But as for the wicked it is too bee knowne that the want of issue is a curse of God vnto them For to their seeming all were forlorne with them if they might not haue an heyre to succeede them And God disappointeth them of it by his rightfull vengeance and as by a punishment meete for them bicause it is altogither against their liking This is it that wee haue to marke in this streyne Now furthermore Bildad concludeth in the end that such as come after them shall be amazed at it and suche as go afore them shall be afrayde and that such is the dwelling of the wicked of those that feare not God. This serueth to cōfirme his matter that is to witte that God will punish the wicked in such wise as the worlde shall be astonished at the sight of their state it shall be so vnhappie This saying is verie true and we ought to aduaūtage our selues greatly by it and beare it well in minde prouided that we follow not Bildad in inclosing Iob and all suche as are afflicted within the sayde cursednesse And why For as I haue sayd aduersities light vpon Gods children as well as vpō the wicked VVee must alwayes beware that we let God alone with the guyding of all things as vnto whome it belongeth So then if we be poore and afflicted so as the world esteemeth vs as wretches let vs not therfore ceasse to rest vpon the goodnesse of our God and too wayte his leysure till he deliuer vs for a full adoo from all oure necessities and afflictions which thing he will do if we referre all vnto him Now let vs fall downe before the face of our good God with acknowledgement of our faultes praying him too make vs feele them in suche wise as wee may humble our selues and be sorie for them and learne to take more profite of the miseries and aduersities that are sent vs in this worlde than wee haue done hithertoo that vpon the knowledge of our faultes and sinnes wee may enter into examination of our lyfe to mislike of our vices to the ende that being receyued to mercie by the meane of our Lord Iesus Christ we may haue the more matter and occasion to trust to his goodnesse for the time to come so that whereas wee haue to walke through many miseries and aduersities in this worlde we may not therfore ceasse to obey him alwayes to the end That it may please him to graunt this grace not onely to vs but also c. The .lxix. Sermon which is the first vpon the .xix. Chapter IOb ansvvered and sayde 2 Hovv long vvill ye greeue my hart and vndermine me vvith your vvordes ▪ 3 Yee haue alreadie ten times put me to confusion and are not ashamed and yee are hardened agaynst mee 4 If I haue done amisse my sinne shall abide vvith mee 5 But you magnifie your selues and vaunt your selues at my miserie 6 Knovv ye that god hath beseeged me vvith his povver beset me roūd about vvith his nets 7 If I crie out by reason of violence heansvvereth me not If I shreeke out yet haue I no right 8 He hath shet vp my vvay so as there is no passage out and hee hath put darknesse in my path ▪ 9 He hath bereft me of my glorie he hath taken the crovvne avvay from my head 10 He hath destroyed mee on all sides and I am vanished avvay he hath taken avvay my hope as the hope of a tree 11 His anger is kindled against me and he counteth me as his enimie 12 His armies are come they haue inclosed me they haue pitched their camp about my tent WE haue seene what Bildads intent was in rebuking Iob. He tooke this for a general groūd that God leaueth not the wicked vnpunished And thervpō he concluded that Iob muste needes be of that number sith that God afflicted him so greuously But Iob disproueth him bicause it is not for men to deeme of his life by the aduersities that he endured forsomuch as god punisheth him not for his offences but executeth some other determination that is secrete and vnknowne to men Howbeit before he come to that poynt he cōplayneth of his freendes for being so hardharted towardes him Yee are not ashamed sayth he to put me too confusion so often times alreadie you haue hardened your selues agaynst mee or you haue made your selues straungers to mee for the Hebrew worde may import the one as wel as the other But the fittest is that they had hardned themselues in not hauing pitie nor compassion vpon his miseries Now then wee see whereto this plaint tendeth Howbeeit whereas he sayth that if bee haue done amisse his sinne shall abyde in him therein he sheweth himself to haue bene ouer-passionate For if he had done amisse it was for him to receyue correction peaceably But to say let me alone I shall beare mine owne punishment no man shall take harme by my sin but my selfe is a maner of speaking that agreeth to an vnreclaymable and desperate person rather than to a childe of god Neuerthelesse
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 thē ▪ For if a wicked man be aduanced euery man reuerenceth him yea and they enuie his state and would 〈…〉 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 takē 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
scatter them abrode Lo whervnto this lesson ought to serue vs So then let vs vnderstand first that our chiefe marke must not be to be well prouided of great abundance of worldly goodes but that God must be so singularly graciouse vnto vs as we may feele his fauour that wee may be sure it is his will to be our father and that we take our nurrishment at his hand This is it that will giue vs both contentatiō and rest But we see what the couetousnesse of men is how their desire can neuer be quenched Again what are these worldly goodes Sure it is that we shall be bleared sometimes euen with blasts but yet doth God opē the eyes of such as are so giuē to gathering of riches that they perceyue howe they are nothing and that they passe away swiftly as a smoke So thē it is impossible that a man should be cōtented and satisfied when he looketh no further but vpon the goodes that he hath in his hāds The only meane to haue rest to see when we haue ynough is that God shew himself our father and that we beleeue that he hath his hande continually stretched out to giue vs al that euer we haue neede of VVhen we haue this regard with vs we shall haue good rest although we had but one bit of bread as ye would say yet notwithstāding for asmuch as we be sure that God is rich ynough to maintaine vs we will waite vpon him for that whiche he promiseth For he saith that the Lions and wild beasts notwithstanding that they bee giuen too rauening and seeme as though they would swallow vp all things ceasse not to suffer hunger and scarsitie wheras God nurrisheth those that are his in the time of derth True it is that they shall not bee alwayes exempted from distresse but yet will God succour them when they be come to extremitie This say I is the thing wherin the faithful reioyce And that is the benefyte that is spoken of heere For like as the wicked men haue no true discerning of a benefite so the childrē of God esteeme a morsell of bread to be a declaration that God is their father And thereby they bee also confirmed that as he hath susteyned thē to day so will he do his duetie to morrow likewise and that he hath alwaies wherewith to do it and that his grace and goodnesse are neuer abated This is the cause why it is sayd that the goodnesse of God is laid vp in store for thē that feare him True it is that our thinking vpon our bodily nurrishment is not the principall point wherby God will haue vs to feele what loue and fauour he beareth vs but that wee muste mount higher namely that although wee were the veriest wretches in the whole worlde yet hath God prepared riches for vs aloft in heauen wherevnto wee muste hie vs and therevpon wholly set oure minds Neuerthelesse looke whatsoeuer our good God doth to vs here bylow it is as it were a foretast that he giueth vs of his souereine goodnesse But now let vs come backe againe too the texte that wee alledged out of the Psalme Lord how great is the abundance of thy goodnesse which thou hast laid vp in store for them that feare thee VVherefore doth the Prophet speake so Bycause that although God doo sheade out his bountifulnesse euery where according as it is sayd that his mercie is vppon all his creatures yea euen vnto the brute beasts yet the wicked and vngodly notwithstanding that they cram themselues with Gods benefits till they burst perceyue not the goodnesse that is in him but are vtterly voyde of the knowledge thereof And why For God hath layde it vp in store for those that feare him Thus muche concerning the firste poynte that is shewed vs heere namely that wee must not deeme men happie for the great abundance of the goodes that they possesse but according too their contentation For it is vnpossible that suche as know not Gods grace ne haue any care of it shoulde haue contentation bycause they knowe not what a benefite they haue whiche is all one as if they had it not Afterwarde it is sayde that there shall bee no remaynder of their meate This is a straunge thing that when a man shall haue heaped vp great goodes and shall be likely too leaue his children as little kings God will vndermine all and there shall bee no remaynder lefte Surely this falleth not out continually nother as I haue said will God haue one vnchangeable rate kept alwayes in the execution of his iudgements in this worlde For what a thing were that Then should nothing be reserued till the latter day But yet for all that we shall perceyue some tokens of them in that God consumeth some mans goodes after such a sorte as it shall be apparant too mens eyes and yet not knowe where they be become nor by what meanes he hath bin impouerished VVhen we see such things ought wee not to thinke that God executeth his office and giueth vs occasion to thinke vpon him and to acknowledge him to be our iudge to the intent we be not inticed to inordinate lustes as wee are wont too bee nor surmise that oure happinesse consisteth in raking much goodes to ourselues nor imagine that riches are euerlasting but rather come alwayes backe too this poynt of seeking our ordinarie foode at his hande both too day and to morrow and all our life long Thus yee see how we ought to practise this lesson And when Sophar hath spoken after that manner he addeth that when the wicked man is in his chiefe welth he shall not ceasse too bee in anguish and that the handes of all labourers shall come vnto him or else that the hands of all men that are able to doo any great acte shall come vppon him And so the sense may be dubble The word that is placed there betokeneth a man that is foreward in executing of things It may bee taken for a man that laboreth traueleth or worketh and it may also be taken for a man that is disposed to doing of harme wrong or violence Howbeit the playne meening is that euery labouring hand shall come to the wicked to doo them seruice and yet the same shall not boote them at all Lo what the summe is Sophars meening is that we ought not to beguile ourselues when wee see the wicked throughly stuffed and that our Lord heapeth vp goodes in their houses so as it should seeme hee were minded to giue them a hundred times more than he giueth to other men and the whole world is ready to do them seruice in somuch that they haue men in fee and euery man offereth himselfe vnto them saying Sir will it please you to imploy me For when they haue all the hands that can be to labour to do them seruice and to profite them yet they shall not ceasse to bee in anguish Behold a wonderfull iudgement of God and
to martyr themselues continually yea and although men indeuer themselues to serue them yet shall it not further them at all After that Sophar hath sayde so hee addeth that it may well bee that the wicked shall not feele Gods curse at the first stroke and that they shall welter yea and boast themselues in their good fortune as they tearme it To bee short yee shall see the wicked men liue at such ease too outwarde appeerance as it shoulde not seeme that they feele Gods wrath But beholde saith Sophar in the turning of a hand God will make it to rayne vpon their meate And what shall it rayne the rage of his wrathe VVee see that which I haue touched already whiche is that heere is a higher step than that whiche I haue expounded already For the anguish whereof mention hath bene made and the vnquietnesse and comberance that the wicked haue springeth of their continuall distrust For they haue no regard of God and in this world there is nothing to trust vnto and therefore they be in greate vexation of mind Neuerthelesse it is sayd that they shall be at their ease for a time and they shall be dazled so as too their owne seeming they shall bee happie in all respects VVell doth it therefore follow that Gods blissing is vpon them No. How then God suffereth the wicked to runne riot so more and more and when they put their trust after that sort in their riches they doo but prouoke God further For they know not him of whom their wealth commeth and therevpon take occasion too ouershoote themselues so much the more Thus ye see how brutishe the wicked become when they haue not the sayd vnquietnesse to pricke them but are at rest and contente themselues weening that all goeth well with them But so muche the more must Gods vengeaunce increace VVhy so Bycause they haue gotten their goodes amisse bycause they haue them by craft and extortion bycause they bestow them naughtily and bicause they succour not suche as haue neede but rather are as gulfes Moreouer they bee so vnthankefull and proude against God as it shoulde seeme they would worke him spite to whom they bee so greatly bound as though they were not beholding to him for any thing They presume vpon their riches they make their paradise in this world they thinke thēselues peerelesse and make them hornes too dosse against god Beholde I pray you the top of all iniquitie whiche causeth Gods vengeance to bee the more horrible vppon their heads And Sophars intent is now too say My friends although yee see the wicked vtterly besotted in their welth and that they bee of opinion that no harme can light vppon them yet let vs not thinke their cace too be the better for that And why For euen when they shall thinke vpon nothing but making good cheere and all the worlde is in loue with them then will God send the fire of his wrath whiche shall fall vppon them as a tempest and as a raine that commeth suddainely In Sommertime when a little blast woulde serue a mans turne beholde there commeth a suddaine storme vnthought of Euen so likewise Gods wrathe shall bee suddayne when hee listeth too punishe men And so yee see there is none other shifte for vs but too shroude our selues vnder the shadow of Gods goodnesse For then are we in safetie whither he giue vs abundance or whither he deale sparingly with vs VVhen wee bee vnder his hande and protection one bit of bread will be as good to vs for our nurrishment as Manna from Heauen And if wee haue abundance wee shall perceiue that therein God sheweth himselfe a father too vs and handdleth vs as his children The faythfull therefore will euery way fare the better by the things that God sendeth them But as for the wicked they may well haue wherewith too burst but yet muste God throwe them downe and turne their goodes too their harme VVee see what be fell too the people of Israell They were not contented with the heauenly Manna it was to vnsauerie a thing for them but they had a longing to the meates which they had bin accustomed to in Egypt VVell God sent them their meate in such quantitie as they did cast it vp agayne But what while the meate was yet in their throtes as it is sayde in the Psalme the wrath of God came vpon them Thus yee see how God stealeth vpon men vnwares euen in the twinckling of an eye vpon thē that thinke not themselues subiect to him So then if our Lorde giue vs any goodes let vs learne not too intangle our selues in them nother lette vs make a graue of the thing which ought to be a ladder for vs to climbe higher on as the vnbeleeuers do who hie them not to God whē they haue goodes but snarle them selues in them Therfore they make a graue of them too fasten themselues to the earth withall But contrariwise we must make a ladder of the goodes that God giueth vs in this world to climbe vp aloft on it that wee may be led vnto him and by knowing his goodnesse and fatherly loue apply all his benefits to such vse as he meeneth them to vs VVhat is too be done then Though wee haue meate and drinke yet neuerthelesse let vs lifte vp our eyes aloft and desire God to feede vs For wee must be throughly perswaded that it is not the meate that we take sustenaunce of but it is the onely power of God that maynteyneth vs Agayne the meate may perishe although it be in our mouthes or else it shall be turned into gall and poyson in our bellies But are we full fed Let vs thanke God for hauing care of vs and for continuing his fauour towarde vs and by that meane lette vs bee the more prouoked to serue him Thus yee see what wee haue to marke in this sentence Now Zophar addeth that when the wicked man fleeth from yron weapons be shall meete with a bow of steele VVhereby he signifyeth that God hath many wayes too persecute and punishe the wicked so as they shall not bee able too scape his hande what shiftes or attemptes soeuer they make Truly the wicked will alwayes be seeking how to shunne inconueniences and to bring it about they will be bold ynough to despize all things And Zophar also meant to bewray their presumption when he sayde that the wicked shall shunne the yron weapons as if hee had sayd True it is that the wicked are ware and wise ynough to seeming to eschue all inconueniences and assoone as they foresee any inconuenience streightwayes it must be remedied and such order and such must be taken for it The wicked therefore shall not be so fast asleepe but they shall alwayes haue an eye to the ordering of theyr affaires But what for that do they turne vnto God when they intend to take order for them Do they make their recourse to him to receyue counsell at his holy spirite
our selues yea wholly to cōdemne our selues and to spoile our selues of all opiniō of vertue and to come vnto our God to seeke our whole felicitie in him besides this I say we shall knowe that it behoueth vs to be subiects vnto him that hath all rule ouer vs You see then how humilitie is the mother roote of all vertues On the contrarie parte when pride beareth rule in men they must needs in their whole life be frowad wicked Nowe this pryde is heere attributed to the faythlesse For first of all they conceiue maruelously of themselues they truste in their owne wisedome And wee see that they can neuer come to an end bicause they are so puffed vp with presumptiō For they will be wise yea in despite of God they thinke they shoulde abace themselues to much if they shoulde forsake their owne iudgement for to harken to that which is set forth vnto them in the name of god And farther haue they such confidence in their wisedom Then will they giue themselues the bridle in all theyr delights pleasures and if they be reproued therfore they thinke they are greatly iniured Ye see thē that the faythlesse are alwaies drowned in prefumptiō for this cause the prophet Habacuk fetteth this hautinesse against faith signifiying therby that faith alwaies leadeth men to a true humilitie and obedience and contrariwise that a faythlesse man must needes alwaies exalt lift vp himselfe against God for it is impossible for him to do otherwise And therfore it is not without cause that Iob heere speaking of the wicked armeth thē with such pride that they think they should not submit thēselues to God but say who is the Almightie that wee shoulde serue him Truth it is they will not vtter such words with their mouthe except God discouer them as sometimes it happeneth that the hypocrites spew out horrible things And then who is the cause therof it is God that constraineth them For they would gladly hide themselues to the end that their filthinesse might not be knowen in the worlde but God will not suffer it according to that which is said that they who when they knowe God did not glorifie him as God are deliuered vnto a reprobate minde so as they are gyuen too all wickednesse and get themselues an euill name through their owne follie God then will sometime suffer the wicked to speake as is here sayde of them but although they holde theyr peace and make goodly protestations that they will serue God yet in their heart they beare such spite against God that they wish hee had none authoritie ouer them saying in themselues what is the Almightie that wee shoulde serue him As for example the worste men that can bee chosen will say at the firste that there is one God and that it is meere he should be honored of vs Yea in generall termes they will in deede confesse so much but whē they come to the clozing as they say and that a man goeth about to rule them and sayeth vnto them what hath not God declared his wil vnto vs in what sorte he will haue vs to walke ▪ then you shall see they will not heare on that side If a man woulde pull a couetous person from his couetousnesse or reprooue an ambitious man of his vice or a whoremonger drunkard or blasphemer of theyr faultes by and by they kycke agaynst God for they woulde fayne haue full libertie to doo euill And although they doe not vtter these wordes with their mouth what is the Almightie yet do they swell like toades and will not yeelde themselues to be subiect vnto god Here then we see that Iob accuseth not onely them which with open mouth haue vttered this blasphemie whereof hee speaketh but also all those that are so swollen in thēselues as they say and are filled with such arrogancie that they will not humbly submit themselues to God nor acknowledge it meete that hee shoulde haue soueraintie ouer them To be short ▪ if we will not be condemned with these men wee muste compare God with our selues that is forasmuche as he is our creatour wee must acknowledge that hee ought to haue the whole dominion and all things ought to be subiect vnto him And thus much more for an Item that seeing he hath redeemed vs by the deathe and passion of his onely begotten Sonne hee hath well deserued too haue all souerayntie ouer vs And nowe that hee hath purchased vs so dearly we must no more be addicted to our selues but be wholly dedicated to his seruice Furthermore for as muche as he is our father wee muste bee his children And for this cause also hee sayeth by his Prophete Malachie if I bee your Lorde where is the feare if I be your father where is the loue and the honor that you owe vnto mee By this God declareth that we can not be truely his subiects vntill wee acknowledge the right that hee hath ouer vs and gyue him all his titles and dignities Hee is our Mayster and Lord we must then giue him all reuerence and seeing that we acknowledge him to bee our father it is very meete that we shoulde honour him yea with a true loue For a childe if he be not such a wicked monster as euery man abhorreth and detesteth wyll honour his father whiche it is certaine he can not do vnlesse hee loue him You see then how we muste looke vnto god And when wee bee so come to our selues alas poore creatures that wee bee what is there in man whereof hee may glorie There is nothing in him but cursednesse And yet for all that how hath God honored vs Hee hath created vs after his owne image likenesse and although this image be blotted out in vs by the sinne of Adam and wee bring nothing from our mothers wombe but the curse yet had God created vs after his owne image And this is one very great and excellent honor And beside that hee hath vouchsafed to redeeme vs by the bloude of his onely begotten Sonne Iesus Christ whome hee woulde not spare And moreouer he hath called vs to be of his housholde and not only to his seruice but as his owne children and heyres VVhen wee shall then haue made these comparisons if we had harts of yron and steele should they not I pray you be softened Yf we should swell with arrogancie so that we should burst withall ought not all this poyson to be purged and we with true humilitie come to the obedience of God And for this cause when hee intendeth to make vs willing to obey his commaundementes and to acknowledge the auctoritie that he hath ouer vs hee vseth this preface in his lawe I am the Eternall thy god VVhen he sayeth I am the Eternall he bringeth vs backe to our creation to shewe vs what we are I haue fashioned you sayeth he of nothing as I haue created this worlde and you are but a parte thereof You muste
that God doth guyde them as he thinketh best and that men are so vnder his hande and gouernance that they muste needes come to an accompt before him this I say can not enter into our heads or els if at any tyme wee do perceyue it yet are we not fully perswaded therein For we see howe the hypocrites thinke to deceyue god And on the contrarie parte also when we suffer any harme or when wee see that things are not well ordered and that God suffereth the wicked to passe theyr boundes so as it seemeth that he mindeth not to punish them we begin to doubt and enter into terrible thoughts saying VVhat if God had any care of the worlde and things were guyded by him should we not see an other manner of gouernment than we do thus much then for one poynt And agayne for as much as wee be carnall if God do not worke according to our minde we thinke he shal neuer come in time and if we see not his iudgemēts to day we thinke to morowe it will be to late and we cannot haue suche pacience and quietnesse in our selues as to say God knoweth the conuenient time he wil execute his iudgements when he shall see good it perteyneth not vnto vs to appoynt him the day nor the houre that lyeth not in our handes And why because we be fleshly So much the more then muste wee remember this lesson that is here conteyned that is to wit that wee passe aboue all this worlde and that oure faith surmount the things heere beneath that when wee see the wicked to bee in prosperitie and the good to bee maruelously afflicted the same do not stay vs nor so hinder vs that it should make vs to faynte but let vs lifte vp our selues by fayth that we may know wel it is true that God so letteth loose the bridle to the wicked that a man would thinke their life happie contrariwise wee see the good and godly to be tormented and to be in payne and anguish so as a man would thinke that God had forsaken them that he thought no more of them but let vs tarie his leysure go on forwarde Thus must we practise this doctrine that is here taught vs by Iob. Now we haue seene wherefore hee thus reasoneth that is bycause his freendes would make him beleeue that hee was a wicked man for that hee was so afflicted by the hande of god This was a grieuous temptation for him and very offensiue VVee muste then arme our selues with this that is heere set before vs to the ende that if God visite vs and we be handled roughly of him we may not be so oppressed with confusion that despayre get the vpper hande of vs but let vs know that God ceasseth not to loue vs and to pitie vs although he shew himselfe so rough for a time Thus you see how in the second place we must apply this doctrine to our selues Now let vs note things particularly Iob heere protesteth that although the wicked be not punished at the firste fault yet ought no man therfore to thinke them happie for hee knoweth that theyr felicitie shall not continue but that God shall make an ende of it ▪ Their prosperitie sayeth hee is not in their owne hande As if hee shoulde say you reason that God dealeth with euery man according to their desertes but now wee see the cleane cōtrary so that I thinke the wicked shal not escape one whit the better cheape And why For they bee not Lordes of their owne state as they say but God holdeth them in a bridle he can depriue them of all their pleasures and of the things whiche they thinke to make to a full and perfect felicitie yea they are so blinded in themselues and so puffed vp with pride as they thinke themselues halfe Angels to be briefe do recken themselues to be out of all daunger VVell theyr prosperitie is not in theyr owne hande that is to say they deceyue themselues with a vayne imagination and they do but dreame when they say their lyfe is so happie Therefore their intent is farre from mee that is to say I will not bee blinded with this present felicitie that mē do see in the wicked as they that are made drunken with it VVee see then what Iob ment to declare by these woordes And therfore that we may the better profite in this doctrine lette vs note that when we see the wicked preuayle God holdeth a secrete bridle in their mouthes so that all that they haue to day shall be taken from them to morrow and they haue nothing in theyr owne power If this were well printed in our hart we should not be so troubled as we be with the things whiche we beholde with our eyes And why Bycause wee thinke that whatsoeuer wee see to day shoulde continue for euer True it is that wee will graunt that the world goeth rounde and that things are chaunged euery minute of an houre and that nothing is certaine nor nothing is sure and constant wee doo affirme it playnely ynough with our mouth but wee thinke it not with our harte And that it is so if to day we be in prosperitie our heade is so incombred with it that wee thinke all is ours and wee make the reckoning withoute our hoste If wee haue any affliction then wee say and will it alwayes bee thus wee thinke wee shall neuer see an ende of it If at any tyme wee be grieued with the prosperitie of the wicked wee imagine that they shall neuer come too decaye and if we stande in feare of them we are taken with such feare that we thinke there is no remedie and if any man say vnto vs let vs abide paciently and God shall prouide we can not stay our selues vpon Gods prouidence Thus we see howe present things do carie vs away and wee are so encombred with them that wee haue no stay in oure mindes neyther to call vppon God nor to committe our selues to him nor to know that he will prouide for things in due tyme and place So muche the more diligentlye muste we learne this doctrine where it is sayde that the prosperitie of the wicked is not in theyr owne hande that is to say that men may bee in prosperitie but their life hangeth by a threede as wee haue seene here before and all that whiche they thinke they haue they haue it but by way of borowing in a moment all shall be taken from them Let vs know this and when wee knowe it if God bestowe his benefites vppon vs concerning this presente life let vs acknowledge all to come of him yea and bee as ready to bee spoyled of them as we were to be clothed with them beholde Lorde thou haste giuen mee wherewith too lyue but I am not certayne and sure thereof I muste not make mine account to enioy it for euer but so long as it shall bee thy good wyll and pleasure Thus
it shall come to passe that the faithfull in possessing things shall be as if they possessed them not as S. Paule sayeth For they do not perswade themselues that the things are theirs for euer they know that they may become poore when it shall please God and nothing shall bee straunge vnto them when it shall happen As also on the contrary parte if God sende vs pouertie let vs thinke thus well Lorde thou haste riches in thy hande and thou couldeste bestowe them vpon vs if thou diddest see it good in the meane season lette it bee thy pleasure to feede vs and as thou seest our neede vouchsafe to helpe vs and suffer vs not to be afflicted beyonde measure Also when wee see the wicked to glorie in their welth it is nothing lette vs knowe that that whiche they thinke they haue in hande they haue it not And why Bicause our Lorde is aboue them This is it that wee muste keepe in remembrance And furthermore when it is sayde let the intent of the wicked be farre from vs let vs learne that we must not be as it were in the darke too fall a sleepe in things present and to stande to muche in our owne conceyte for our wealth and aboundance nor be angry with God if hee handle vs not after our owne minde VVe muste not then become such for what is the intent of the wicked it is that when God sendeth them the thing that they desire they are so puffed vp with pride as a man can no longer beare them they wyll not acknowledge themselues any more to bee mortall men but they exalte themselues aboue their degree and ascende so highe that in the ende they muste needes fall and breake their necke a man shall finde nothing in them but arrogancie and spiritual drunkennesse where with they become so beastly that if at any tyme a man speake vnto them of deathe of sicknesse or of pouertie they thinke that it can not come neere them that a man dooth them greate iniurie to say so vnto them If any man will go aboute to humble them and say vnto them let vs knowe howe weake and frayle our state and condition is they wyll aunswere yea but am I as other men are am I to bee counted in the number of them that are so dealt withall Thus the wicked become so proude in their prosperitie that there is no dealing with them To be shorte they forget that they be men and creatures and perswade themselues that they are no more subiecte to the corrections that God layeth vpon vs in this world Furthermore if they bee afflicted then they rage they gnashe the teethe and bite the nayle agaynste God and a man shall see them fome at the mouth in theyr rage And why by cause they haue not yet learned to submit themselues vnder the hande of God and to offer themselues vnto him for a sacrifice to the ende they may be dedicated vnto him to bee dealte withall as it shall please him they knowe nothing at all what all this meaneth So then when God dealeth with vs fauourably wee muste bridle our selues knowing that he declareth vnto vs his fatherly loue to the ende he might draw vs vnto him and that we should come vnto him with true humilitie as it becōmeth vs saying well Lorde seeing thou shewest thy selfe so fauourable it is very meete that I shoulde cleaue vnto thee And how It is not in placing felicitie here but cōtrariwise when thou shalte afflicte mee I shall saye well Lorde thou doest waken mee least I should stay my selfe and become carelesse here beneath putting my trust and confidence in this world and in earthly things thou wilt humble mee and tame mee to the ende I should so much the more couragiously looke vnto thee that I myght atteyne vnto thy heauenly kingdome Thus muste we haue our intentes seuered from the wicked that is to say oure mindes may not be here so entāgled with worldly things that they should make vs to become brute beastes and so drunken that we shoulde no more thinke vpon God but contrarywise wee muste contemne and despize all those things wherein the wicked are woont to delight knowing that although wee bee poore and miserable yet oure state is not the worse for that bicause we haue good hope that God wyll haue pitie and compassion on vs This is the sūme of that which we haue to note out of this place Now Iob addeth Howe is the Lampe of the wicked quenchea How is their destruction come vpon them and howe hath God settled their liues or their sorrowes This is a confirmation of that which hath bene already hearde By this woorde Lampe Iob setteth out theyr prosperitie according as the holy Scripture vseth that maner of speach namely of cōparing the goods of this worlde too bryghtnesse and the afflictions to darkenesse Hee sayeth then that the lampe of the wicked shall be quenched but he speaketh of it as it were with an admiration bycause this same is so doone as it passeth mans witte and otherwise than wee can conceyue For as I haue sayde we haue our eyes so bleared that wee can not see a farre of what God mindeth to do neither what he hath playnly spoken VVhen wee see the wicked prosper wee thinke that this prosperitie of theirs shall neuer be quenched wee cannot comprehende it althoughe the Scripture speaketh of it although wee haue experience of it dayly in that wee see that God throweth downe the wicked after they be exalted euen as it were vp to the clowdes VVhen we haue seene this we thinke no more of it neyther do we thinke that the thing can euer come too passe and yet God hath shewed it vs and as it were poynted it oute with his finger So then for as much as mans witte doth not ascende so high and we are so faste tyed to things present that wee cannot conceyue what God mindeth too doo Iob speaketh heere as of a straunge thing How sayeth hee is the lampe of the wicked quenched and theyr destruction come vpon them when hee sayeth that theyr destruction commeth vpon them hee sheweth that when God entreateth the wycked gentlye for a time wee muste not fasten our eyes vpon the earth for when we reason whether God be iudge and whether the wicked shall be punished in the end we must not cōsider what may happen on this behalfe or on that No for whereas they be drunken in their wealth wheras they be lifted vp in their pryde and whereas they thinke that no harme cā happen vnto them and that all creatures are appoynted to serue them all this is nothing And why for God shall sende theyr destruction from aboue Nowe whereas we should looke vp on high it is not ment that we should looke according to our outwarde sense for we shall not attayne vnto God there is to greate a distance we should faint by the way VVhat must we do then Let vs
vs that the wicked shall alwayes remayne in their state and condition and that God hath so established them here that they shall neuer bee moued and they also be puffed vp with this pryde as it is said in the Psalme there shall neuer any harme come neare them let vs not ceasse to comprehend this iudgement of God as it is here declared that is to say sodaine and that hee shall not neede to order things long before for God is aboue al this common order of nature so that he can worke after a fashion that is new and strange to vs Nowe Iob addeth herewithall that God not only punisheth the wicked in their owne persons but also extendeth his chastizements and punishmentes euen vnto their children and that the wicked shall in their life time know that there is nothing but vanitie in their state yea and will they nill they perceyue that they stande vppon an vnsure grounde before that God haue cast them downe It is true that they cease not from their pryde for all that but howe so euer it bee God vrgeth them so farre that they perceyue they can not alwayes continue so This is the summe of that which Iob meant to intreate of heere Now we haue to note first when he speaketh of the children that it is according too the common doctrine of the holie Scripture that is to say that God blisseth not onley the faythfull themselues but also continueth his fauour vpon their children Thus you see that God beareth vs such loue as he is not content nor thinketh it ynough to haue a care of our saluation and to giue vs that which he knoweth to bee meete and profitable for vs but also hee embraceth our children and sheweth himselfe a father to them likewise VVe see then howe the goodnesse of God is described vntoo vs in the holie Scripture that is that when he hath receyued vs vnto him and testified vnto vs that we are vnder his hand and protection he sheweth also the same fauoure vnto our children for our sakes Seeing it is so wee haue good cause to repose our selues on him for wee must conclude that if for our sake hee continueth his fauoure towardes them that succeede vs by a more strong reason wee shall alwayes finde him a mercyfull father Ought we then to mistrust him and his goodnesse seeing that he is so fauorable as to haue a care ouer them also that come of vs Nowe on the contrarie part it is sayde that God curseth the race of the wicked And howe for they are destitute of the guyding of the holie Ghost so that all must go to naught and heerein we haue none occasion to murmure and grudge againste God as there are some that wil thinke it very strange VVhat say they is it possible that God should punishe the children for the fathers sake is it not sayde that hee that sinneth shall beare his owne iniquitie and that the Sonne shall not be punished for the fathers sake yes truely and that in such sorte as the sonne hathe no cause to complayne as though he were rightuous and that God notwithstanding that the punishment is due vnto his father causeth it to fall vpon him who is innocent and guiltlesse for that can not happen But when it is sayde that God will requite the iniquitie of the fathers into the bosome of the Sonnes it is not for that he doth them any wrong but it is for that he leaueth the wicked there Nowe when wee are forsaken of God what can wee doe but mischiefe Thus we see then that God sheweth not suche fauour to the wicked as too giue them his holie spirite and so the Diuell must needes raigne ouer them and stirre them vp too prouoke the wrathe of God more and more and too hasten their own destruction The childrē then are wrapped vp togither with their fathers for when a house is cursed of god the same is in the possession and thraldom of Satan and the spirit of God ruleth not there Therfore the children are so punished for their fathers as it is a iust iudgement vpon themselues also they can not say we are giltlesse for they are found faultie before God as well as their fathers And on the contrarie parte when the children of the faythfull continue folowing the steps of their fathers then the blissing of God appeereth so that menne haue not wherefore to glorie in themselues the children will not say this heritage appertayneth vnto vs God causeth vs too prosper bycause our fathers were worthie to haue suche a succession No but the whole must bee attributed to the onely free goodnesse of God who worketh beeing not bounden vntoo men neyther owing them anye thing but bycause it so pleaseth hym This is it thē that we haue to learne when it is sayd that although God punishe not the wicked at the first yet he will addresse himselfe to their children that is to say hee will reserue punishment for them And this is to prosecute this matter that wee must not giue iudgement vpon the prouidence of God by that which maye bee seene in this world but must quiet our mynds and stay our iudgement vntill God shewe that his time is come It becommeth not vs then to appoynt the times Men are froward when they make suche haste But you see that God hath a peculiar fashion in his dooings whiche is sometimes straunge vnto vs but yet must we humble our minds and say Lorde we will like well of it what so euer thou shalt do although it bee not agreeing to our fantasie This is it then that we haue to note vpon this worde to hide or reserue when it is sayd that God reserueth for the children of the wicked the punishment that he hath executed vpon their fathers True it is that this can not enter intoo all mens heads neyther is it a common doctrine And this is the cause wherefore I sayde that we must herevnto apply our whole studie for menne of their owne nature are so hastie and impacient that they woulde haue God too set before their eyes what he mindeth to do neither can we giue place to his prouidence excepte hee make his hande verie manifest And on the contrarie part vpon what condition are wee placed in this worlde Is it not that wee shoulde bee in continuall combates knowing that in this worlde wee must bee tossed and turmoyled this way and that waye and so let vs exercise our selues in these reseruations that are heere mencioned VVhen wee see the wicked so triumphe that it seemeth that God hath giuen them a priuiledge aboue all other men well let vs waite still And why for heere is mention made of reseruing or of hyding VVee see not yet what is meant by it and therfore let vs take heed that we iudge not of things vnknowne for so might we be reproued of rashnesse But when shall we see when it shall please God to open our eyes and too
let vs learne to searche out diligently the cause wherefore and too examine the matter thus goto I haue had meanes to helpe those that stoode in neede of worldly goodes But how haue I holpen them haue I discharged my duetie heerein if there were any that had neede of my helpe haue I indeuered my selfe too helpe him if any came vntoo me was I ready to communicate my goodes vnto hym If we know that we haue not done our duetie in thys behalfe let vs sigh before God and know that he sheweth vs great fauoure to put vs in remembrance of our faults Furthermore let vs note that all these are fonde and foolish startingholes to say VVhat should I leaue my selfe bare of mine owne goodes is not that whiche God hathe giuen me mine owne too dispose thereof as muche as shall seeme good vnto me and no more And if I haue goodes I haue not stolne them and if I do no man wrong heerein why shuld it not be lawfull for me to inioy that which I hold of God For I giue him thankes for it acknowledging that it was gyuen me of hym I say wee wyll thinke it wel done to alledge al this For althogh our lord do giue vnto the riche that whiche they possesse and though they haue it by a lawfull meane in suche sorte that they can protest that they haue it of him yet followeth it not that they may vse it in suche sorte as they shoulde haue no regarde vnto the necessitie of another man or that they should do it but lightly For where God bestoweth riches vpon vs abundantly he doth vs the honoure too make vs his stewardes and receyuers Now we see that a receiuer hathe not onely the charge to receyue and heape vp goodes but also to distribute them when his maister commandeth him Seeing then that our Lorde appointeth vs as stewards of the goodes whiche hee putteth into our handes hee will also haue vs to distribute them And where VVe know that he hath no neede of vs to disburse any for him he would haue vs then to help our neighbours and those that stand in neede and therefore they that haue abundance of welth must not alledge O this is mine owne yea it is so indeede howbeit wyth this condition that thou shouldest help those that stande in neede thereof But that thou shouldest deuoure it thy selfe alone God hathe not giuen it thee too that ende Truth it is that no lawe can bee made in thys behalfe as sainct Paule declareth For it is not as if a Prince shoulde leuie a subsidie for he will require some quantitie of the goodes that euery man possesseth and therevppon must the cessement be made God doth vse no suche proceeding for hee loueth those that offer vntoo him of theyr meere liberalitie and as saint Paule sayth with a cheerefull hart The rich then must not giue vntoo the poore as of necessitie and constraint but with a free and franke hart And therefore if our neighbours bee hungrie and thirstie and wee knowing of their necessitie do not releeue them we be not to be excused For then we haue deuoured and abused the benefites that God hathe put into our handes VVhen we do thus I say it is certaine that God will count vs giltie as murtherers And thus muche concerning this verse where it is sayde that hee which is punished of God hathe denied to gyue a poore hungrie man bread and hath not gyuen him water too drinke that was thirsty Now it is added furthermore the mightie man in the meane season possessed the earthe and be that had authoritie dwelt therein This serueth to shewe that the rich men haue no compassion bycause they lyue at ease For they know not what it is to stand in neede they knowe not what necessitie meeneth and therefore they are not touched therewith Too bee shorte when they be full they thinke that all the world is so as well as they This is the summe of Eliphas mynd in thys place Now he applyeth the same to the person of Iob. He vpbraydeth him that the earth was not made for a small number of men as the rich men thinke whiche haue neuer ynough but dayly are purchasing more and more saying thus too themselues Thys would serue well for my purpose I must needes get in such a peece of ground They neede but sixe foote when they haue theyr full measure that is to say when they shall bee buried and hee that hathe goodes ynough to find a hundred persons is yet aferd he should starue for hunger Lyke vnsatiable whirlpooles as they are they woulde not content themselues if they hadde the whole earthe in possession but would if they coulde pull the Sunne out of the Skye For it greeueth them that the poore shoulde haue so muche in common wyth them as to inioy the brightnesse of the sunne Thus these whirlpooles would deuoure all and thynke that the world is made for none but them Eliphas reproueth heere suche vanitie according also as it is worthy too be condemned howbeit hee dothe not well too applye the same to the persone of Iob and yet this doctrine is profitable for vs So then let vs vnderstande that if a man abuse his credite and ceasse not to gather deceitfully bycause hee hath alwayes where with to compasse hys matters and too bring them too passe but is of vnstaunched and vnsatiable couetousnesse and saythe I will haue such a thyng and I can yet wind in suche a thing and therefore nippeth and pincheth on euery side it is all one as if hee would haue the earth too bee made for hym alone And thys is it that is meant heereby saying that they whyche haue authoritie in the earthe dwell therein True it is that oure Lord woulde there should be gouernemente it is not amisse that there bee riche men and poore and both are created of God sayth Salomon In so saying hee meeneth two things that is to witte that the rich should not despise the pore for as much as they are the creatures of God nor the poore condemne the rich for as muche as God would there should be both riches and pouertie So then it is very lawfull for a man to haue riches in possession and to inioy that whiche hee hath But yet must hee know that wee liue in the worlde with condition to vse mutuall participation one to another and God doth not only giue an habitation or dwelling to them that can lyue on their owne but also saith that hee hath giuen the earth for an inheritance to men And the same is spoken generally And therefore although there be some in the world that haue not one foote of lād yet must they haue a dwelling place in the worlde at leastwise for their money if they haue it not of their own yea euen in a strange countrey if they bee not in their natiue countrie and if God wil so trie thē And if the rich that dwell by
obserued in the meane season none accompt to bee made of that whiche god ordeyneth This is the matter whereaboutes we striue Now although we know that all is but abuse and superstition when men walke after their owne will yet notwithstanding men can not bee stayed but they will go on still beyond all measure And we see how hard a thing it is to stay mē with this bridle of bowing their neckes downe in all caces too receyue the yoake that God will lay vpon them ▪ Yea and when we haue cast off the tirannie of the Pope we cannot quietly yeeld our selues obedient vnto God without gainsaying ▪ but if any thing seeme to bee hard and troublesome wee kicke agaynst it And what is it that maketh vs so bolde but bycause there is suche a wilfull loftinesse and presumption in the mindes of men as they cannot content themselues with the simple lawe of God we see then how needfull it is for vs to be oftentimes put in remembrance of this point to wete that we must hearkē what God speaketh vnto vs And hereby we be put in mind that wee be like wretched beasts that there is neither wisedom nor discretion in vs that we can neuer knowe the right way till God reache out his hand vnto vs and shew vs which way we should walke Thus muche for one poynt Furthermore it is also declared vnto vs that we shall still bee caried away with our euil affections till wee haue learned and inured our selues too obey God without any gainsaying or replie For so long as wee reserue any libertie to our selues it cannot bee chosen but wee muste striue and swel and rankle against the doctrine of God if it presse vs too muche that is to witte beyond our capacitie VVhat must we do then let vs lay from vs all striuing and all the fayre reasons that we can inuent for the defence of our fancies and wicked lustes and let vs become as meeke as lambes and suffer God to handle vs as he list so sone as he shal giue vs a token too come vntoo him Finally it is shewed vs that we must not be like shaking reedes to suffer our selues to be led this way that way according as the Papists will in deede confesse that we must follow that whiche God cōmaundeth but they mixte therewithall their owne foolishe toyes yea and a worse thing than that they so esteeme of mens inuentions as the holy Scripture is despised thereby and they make such a cōfused mixture of al things as a man cānot tell who should preuayle God or mē But here as I haue touched the holy Ghost maketh a distinction betweene God and his creatures signifiyng that wee shall neuer be well gouerned nor haue any right reformation in our liues vnlesse God aboue reigne ouer vs and become our teacher master and that we know that the whole perfectiō of our life cōsisteth in this simple obeying of him Thus much cōcerning this saying we must also beare wel in remēbrance that which Eliphas addeth cōcerning the settling of gods lawe in our hearts for as I haue already touched it is no seruice of God to make but fayr shews Men may well iustifie vs whē they see nothing in vs that they can reproue And why so bicause they cānot behold the secrete affectiōs for it is peculiar vnto God to search mens harts But although men deeme vs to be as Angels yet if our hart bee not right and pure and settled in that vprightnesse and soundnesse whereof the Scripture speaketh so much all the rest shall vanish away like smoake And so if we will leade a holy life wee muste not begin at the feete nor yet at the hāds to say I will refrayne my self from doing euill in such sort as I will not be found blame worthy but euery of vs must enter into himself know that all our euill appetites are rebellious against God and that he cānot raigne ouer vs vntil suche time as the same be quite put away Then let vs see to it that we purge our hearts to the end that we may walke soūdly before God if we intēd to bring forth good fruits al our life lōg let vs looke to it that there be first a good roote And this is it that is ment whē it is sayd if you liue by the spirit walke also according to the spirite Here is set downe life afterward workes VVe must first liue by the spirit of God that is to say the spirite of God must dwell in vs to beate downe all that is contrarie to the worde of God and his rightuousnesse And afterward the same must appeare in our whole conuersatiō life that men may know what trees we be by bringing forth such fruit For this cause also it is sayd that the worde of God hath the propertie of a sharpe two edged sword to examine trie euen to the maree so as there may be nother thoughts nor affections in men but the same should bee wholly discouered And also in an other place it is sayd That they which profite in the woorde of God ought to be reproued in themselues that is to say they must appeare as it were before God present themselues before his heauenly seate and there discouer their offences which before were hidde for this cause haue I specially declared that to profite well in the schoole of God wee must take his woorde in our hearts Now it followeth by and by if thou returne vnto the Almighty thou shalt be buylt and shalt driue away iniquitie far from thy Tent. And afterward Thou shalt lay golde vpon the dust and thou shalt haue such store of the gold of Ophir as there be pebble stones in a riuer Here Eliphas the better to stirre vp Iob sheweth him what profit shal come vnto him when he shall be so conuerted vnto god Now wee must alwaies leaue the person of Iob bicause these things are euill applied vntoo him But yet the doctrine ceaseth not to be good for vs and meete for our saluation accordingly as we see that God vseth the like stile whē he exhorteth vs to repētance that is to wit he doth not simply commaunde vs that which we should do but he addeth a promisse to the intent to incourage vs the better vnto it And in deede if we should heare but onely our dutie not be certified of Gods good will toward vs it would be a meane too stay vs and hinder vs so as wee should haue no zeale nor affectiō to draw neere vnto god VVhen ◠man is in doubte and knoweth not whether he shall doo himselfe good or no by cōming vnto God hee becōmeth carelesse Therfore that we may be willing to returne into the right way wee must be assured that God doth wayte vpon vs and is ready to receyue vs yea and doth already reach out his hand vnto vs If we haue not this assurance in our selues wee can
stifnecked if wee come not vnto him and yeeld not our selues wholly too him with hart mind Furthermore let vs note wel that the only remedy for vs to retourne vnto God is to call to our remembrance the promises that he maketh vs for otherwise we should always flee from him as I haue sayd and although we made a shewe as though wee were displeased with our sinnes or had some hartebiting or remorse of conscience for our wicked life yet could we neuer haue any minde to change our life nor zeale to giue our selues vnto god vnlesse we know that he wil be mercifull vntoo vs And this is a thing very profitable for vs ▪ neuerthelesse it is very ill practised at this day As for exāple amongst the Papists there is talking of repentāce but they knowe not what it is for the diuell hathe so bewitched them that their repentāce is nothing else but to fast certain dayes to mumble vp certain pater nosters and too play the hypocrites The very true repētance is that a mā forsake him self and put off his old skin and bee all wholly renued not only to outwarde apperance but in the inwarde affections But this is vtterly vnknowne amongst the Papists Howbeeit let vs graunt that they know what repentance is and how they must retourne vntoo God yet want they the principall poynt for that they doo not assure the wretched sinners that God wil be merciful vnto them nother know they what is grace mercie They talke much of dooing penance but how At all aduentures seing they knowe not whether it bee but loste time or whether they shall winne any thing by indeuering to retourne vntoo god And what shall come of it euen that which we haue shewed and that which the Scripture declareth vntoo vs sufficiently namely that men may well tourne their cote but they shall neuer drawe neere vnto God with their good will and with a pure and sound affectiō vnlesse they be perswaded of his fatherly loue towards them according as it is sayd in the Psalme Lorde thou shalt neuer bee feared neyther will they euer obey thee til they know thy goodnesse VVe see thē how profitable this present lesson is for vs And the better to expresse the same hesayth expressely that man shal reioyce in God and afterward that he shall call vpon him that hee shall be heard and that he shall pay him his vowes This saying ought to be wel weighed where it is said that they which retourne into the right way shall reioyce in God for it putteth a difference betwene the felicitie which the children of this world and the vnfaithfull do imagin the felicitie which God giueth vs as vnto his children If the vnfaithful haue such aboundance of welth as they bee at rest and God giue them health therwithall they thinke them selues happie therfore And why For their mindes ascende no higher Carnal and earthly men beholde only the things that are present Thus are we caught in Satans nettes for if things come to passe according to our mind as cōcerning the worlde it is ynough to vs wee desire no more and our life is happie as we think Yea but where is the felicitie which we surmise Beholde cōtrariwise God affirmeth that we are then happy when we know that he is become mercifull vntoo vs and receiue our welth as of him and at his hande and giue him thankes for the same acknowledging them to be recordes of his goodnesse loue toward vs So then when the worldlings reioyce glorie in earthly goods they looke no farther It is all one with them as if they were with God so they haue al their harts desire heere Contrariwise although the faythfull had all things heere that were possible to bee imagined Yet would they not stay thervpō VVherfore They haue respect vnto the principall that is to witte whither God loue them and be become their father And indeede the goods of this worlde haue no tast nor sauour with them if they bee not seasoned with this goodnes of god And vndoubtedly the true sauce as men terme it to make vs feele a good taste in the benefites that God sendeth vs is for vs to acknowledge his goodnes and loue in them and to take them for as many recordes of our saluatiō VVhō the vnfaythfull haue their tables wel furnished they eate and drink play the gluttons and take no farther care and all their pleasure is in cramming of themselues And whē they haue so spēt the time they must eyther returne to feasting againe or else go sleepe To bee shorte worldlings can not be merrie but when they forget god And to conclude at one worde they cannot bee merry but in playing the brute beastes for they must be as it were cast into a sleepe so as they may haue no regard of God whē they intend to refresh and ease themselues Cōtrariwise although the faithfull man haue meate and drinke yet hath he no further delight therein than to acknowledge therby that God is his fosterfather saying seing that hee hath care of this fraile weake body it foloweth that he wil much rather haue care of my soule as which is much deerer vnto him For if in this world where wee bee as it were strangers he vouchsafe to reache out his hand vnto vs what will he do for vs when we be gathered vnto him in his kingdom if a faithful man haue not this consideration with him he is in such care and anguish of minde as he can nother eate nor drink Happy is the mā sayeth Salomon that hath a cheerful hart poureth it out as before god But is it possible for a man to reioyce to be merrie in God so as he can wholly repose him self vpon him if he be not able to conclude that God loueth him No surely can he not For the reioycing of the wordlings is rather a brutish beastlynes than a true ioy And in deed we fee the same by euident experience For whē the most part of them eate or drinke how go they to it euen like brute beasts If a hog be in his sty whē his swil is brought him hee filleth his belly so long as his meat lasteth as muche doeth an oxe or an asse and euen so do the most part of the world now adayes for they deuour the benefits of God without prayer without thanks giuing or without any acknowledging of him The faithfull cōtrariwise thinke on God knowing well that their meates should turne to their condemnatiō if they were not sure that they haue them of the meere fauour of god For otherwise the inioying of their goods should be but a robbing of God if they did not by prayer supplication acknowledge them to come frō him Truth it is that theceremony is not ynough for there are many at this day that pray giue thankes to God with their mouth when as their heart in the meane season is not
vse vs after an extraordinarie manner that is to say although there were no law too rule vs by yea or although we had perfourmed all that is conteyned in the lawe yet mighte hee iustly condemne vs but he will not do it And why Hee is contented with the rule that he hath giuen shewing that hee pytyeth his poore creatures And that is the cause why the Angels are pure and accepted for rightuouse before him But now let vs passe further God hath promised to blisse such as walke in purenesse of hart hand yea howbeeit with condition to reserue alwayes to himselfe the preheminence too iudge what is meete and expedient for oure welfare For if God perceyue that wee haue neede to be chastized hee will do it And although wee haue had the minde to serue him and haue put our indeuoure thereto yet wyll hee not therefore misse too handle vs roughlye sometimes so as it shal seeme that we haue offended him more greeuously than the wickeddest of the worlde by his punishing of vs after that sorte But it is not as Iob thought And why For it seemed to him that God ought to haue hild himselfe contented with the obedience that he had yelded him and that Gods punishing of him proceeded simplie of an absolute power as who shoulde say that God delt wilfully of set purpose to shew the strēgth of his arme in ouerwhelming a poore creature that wiste not what too doo or say and that there was no reason in his dooings But these are wordes woorthy to be blamed yea and to be accursed Howe then VVhereas God hath so afflicted Iob as wee see true it is that hee ment not to punish him after the ordinarie manner of his deserte but yet might he haue punished him so euen by his law And why For surely God beareth with vs and accepteth oure workes in good woorth which wee do through the grace of his holy spirit although they be faulty But is he bound to do so No. Hath he giuen vs his law to the intent to be subiect to vs and to be bound vnto vs No. He doth it of his owne free goodnesse Now then if a man would compell him to it shoulde he not do him wrong Yes Therefore Iob misbehaueth himself in this behalfe For when a man shall haue walked as vprightly as is possible yet shal he be found faulty before God so as he may iustly sende him all the afflictions in the world a man must be faine to condemne and humble himselfe and to acknowledge that he hath deserued yet more Thus ye see wherein Iob beguiled himselfe For in asmuche as God of his owne meere goodnesse beareth with his children and taketh theyr woorkes a woorth thoughe they deserue it not it seemeth to Iob that God vseth crueltie towardes him or at leastwise an absolute and lawlesse prerogatiue but he dooth not so True it is that Gods intent was not to punishe Iobs sinnes hee had another respect and went another way to woorke according as I haue shewed that it was his minde to trie Iobs pacience wheras in the meane while there were many wicked men in the worlde which made merrie and triumphed at the same tyme and God made no ill countenaunce towardes them And so we see it was not his minde to handle Iob according too his desertes howbeeit that wee muste alwayes conclude that God euen according to his lawe coulde haue sente Iob an hundred times more aduersitie so as hee shoulde not haue bene able to beare it And why The leaste offence that wee committe trespasseth agaynste the maiestie of god And I pray you what punishment is greate ynough for so huge an offence as the impeaching of Gods maiestie and the casting downe of his Iustice If we were ouerwhelmed a hundred thousande times yet were it not comparable too the hideousnesse of the cryme that wee haue committed So then Iob reasoneth awry in saying that God hādleth him not after the rule of his law Surely if hee had sayde according to his ordinarie manner mening that God intended not to punish him for his sinnes but for some other cause he had sayde very well truly But hee sayeth I see well that God vseth an excessiue power he thundreth agaynste mee as though hee woulde dispatch mee and therefore I must be fayne to holde my peace VVhen hee speaketh so doubtlesse hee playeth the horse that is broken looce Not that hee was at any time out of pacience howbeeit that pacience of his was not such but that it now and then boyled with great wallops and did caste out some froth and skum Thus ye see the opening of the matter that Iob handleth heere And forasmuch as these things are very high the laying foorth of the processe of this matter may giue yet some greater light Therefore let vs come to that which Iob sayeth after he hath declared that what bitternesse soeuer hee hath vttered out of his stomacke yet his greefe surmounteth his complaint He sayeth If it were lawfull for mee too finde God. And what meeneth he by that He meeneth to go to lawe after the manner of men Out of all doubte if God shoulde abace himselfe so farre as to go to lawe with vs yet could we neuer winne our cace And that is the cause why hee sayeth in his Prophete Esay let vs set a iudge or vmper betwixte vs too see who shall go by the better VVhen God speaketh after that maner hee meeneth not to resigne his office nor to stoupe so lowe as to submitte himselfe too mans tyrall that any body shoulde presume too gyue sentence vppon him No but his meening in effecte is that althoughe hee shoulde forbeare hys authoritye and that there were some man appoynted too bee iudge betweene him and vs yet shoulde wee not fayle to be condemned VVee might well pleade for our selues and we might well alledge all our reasons but yet should be confounded bicause God woulde alwayes bee able to find some fault or other in vs Marke that for one poynt And therfore Iob ouershooteth himselfe muche in wisshing to find God that he might go to lawe with him that is to say in wisshing that God should stoupe so lowe as he might take him for his aduersarie to pleade his cace against him before a iudge For although he had that priuiledge and that God should graunt him his desire yet should he alwayes be put to shame But what maketh him to beguile himselfe It is bicause his tormentes troubled him in such wise as hee was not maister of his wittes but sawe vexation as in darkenesse or else had his eyes blinfolded and considered not that God coulde finde more blame in him than he himselfe was priuy to if he listed to examine him rigorously And heereby wee bee warned to stand vpon our gard when God sendeth vs any afflictiōs Therfore let vs take heede that we hold ourselues short And why Bicause we shall out of hand be dazeled in
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 euē 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
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 thē 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 cōcludeth saying If it be not so who will make me a lyer Thē 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
we can wish no more yet notwithstanding wee ouerpasse it so as the thing entereth not into vs no not although wee be warned of it neuer so much See yee not a greate and outrageouse frowardnesse So then let vs vnderstaÌ„d that we be so vntoward of nature as all our seeking is to deface Gods glorie and when the same is manifested vnto vs wee shet our eyes agaynst it and will not perceyue it VVherefore let vs assure our selues that as oft as God lightneth or thundreth from heauen it is a playne vpbrayding of vs as if he should say yee cursed creatures I haue planted you in the world I haue giueÌ„ you the earth to dwell vppon and I haue furnished you with all good things there and yet notwithstanding wheras I haue bin liberall towards you to shew my self a louing and mercifull father you know me not you haue quenched all that beneficialnesse through a certaine spitefulnesse and wilful stubbornnesse of your owne and all your seeking is too darken the light that is before your eyes Seeing the case standeth so I must be fayne to come too you after a terrible maner and to summon you to make you to feele spyte of your teeth that ye cannot eschew the imcomprehensible maiestie that is in me Thus yee see that the thing whiche wee haue too marke when thuÌ„derings rise in the â—yre and when there is any other tempest is that it is as much as if God should cast vs in the teeth with our frowardnesse and vnthankfulnesse in that wee take no profit by the common and continuall order that is seene in heauen and earth as in very dede we cannot open our eyes but God sheweth himself too vs in all things And here ye see also to what intent these things are rehersed vnto vs and that wheras the scripture hath spoken to vs of the generall order which is in the world and which is seene ordinarily of all men it setteth downe also the extraordinarie according as heere is mention made of the thunders And by and by after it is sayd that he clyueth the Sea by his mighty power and appeaseth the pryde of it by his vnderstanding â–ª Here Iob repeteth that which he had sayde afore True it is that it is another spyce of Gods power when hee sayeth that hee cliueth the Sea. For when the waues heaue vppe themselues it seemeth that the sea shoulde rush vppon vs and swallowe vp all But when a man is in the middes of it hee seeth a dreadfuller sight For the waues seeme to be as mountaynes and the space betwixt them to be as a gulf and yet there is no bottome too bee seene That is it that Iob ment in saying that God clyueth the sea and afterward appeareth the pride of it And that suddeyne chaunge serueth too shewe Gods myghtie power the better For if a man bee in the midds of the Sea in a greate tempest and see so houge and hygh mountaynes of water hee thinketh not that the sea may bee caulmed not onely within the space of twoo or three houres but also not within a whole yeare after It seemeth an impossibilitie that so greate and contrarie a chaunge shoulde insue so shortly And yet for all that a man shall see that after the Sea hath bene so turmoyled it becommeth caulme quiet within a whyle Seing theÌ„ that things do chaunge so suddenly cannot men see the wonderfull power of god This is it that Iob meÌ„t to vtter here And thervpon we may gather that his intent was to expresse more cleerly and to aduaunce more highly the thing that he had sayd afore For generally he had sayde that god had bouÌ„ded the Sea â–ª now he sayth that he cliueth it by his mightie power ThervpoÌ„ he sayth further that God hath garnished the heauen by his spirit and shaped the slipperie Serpent VVhen he speaketh here of the Serpent he meneth not any of the SerpeÌ„ts that are on earth for to what purpose should he haue matched them with the heauen But hee speaketh of the number of Starres whiche are commonly called the Serpent bycause those Starres stand in a writhen row after the maner of a Serpent that wrytheth his taile By reason of that wrything that figure or shape hath beene termed by the name of a Snake and that is to the ende that men might the better discerne Gods woorkes asunder one from another True it is that folk haue intermedled fables yea euen wicked fables For the diuell hathe alwayes had this knacke with him to turne men aside from the creation of the worlde where they haue a singular auouchment of Gods maiestie Neuerthelesse the very firste vsing of the terme Serpent or Snake was but only to teache meÌ„ to looke the better vpoÌ„ the order of the Starres Againe wheÌ„ as Iob sayeth here that God garnished the heauens by his Spirit vnder one kind hee comprehendeth the whole And what are those Ornaments what are those beautifyings They are sayth he the Starres which giue fashion to the heauen â–ª for without them it were a wast thing our sight should be confounded But forasmuch as we haue the Sunne by day and the Starres by night therby we know the better that God thought it not ynough to haue made the welkin only in respecte that it was necessary for vs too haue ayre wherby to breath and also brightnesse too giue giue vs light from aboue but also meÌ„t moreouer to adde ornaments thervnto Therfore his setting of the Starres in the skye and his decking of it with such beautie is to the end that we should be the more prouoked to magnify him in his goodnesse wisedome and mighty power and finally that we should glorifie him by all meanes So we see now that Iobs setting of Gods works before vs was to witnesse that hee on his parte had not liued in the worlde as the heathenish and skornfull sort doe whiche yelde God no reuerence ne acknowledge his power and might too honour the same but that he had printed it euery whit in his hart and mynd Herewithall also we bee warned not to shet our eyes when God sheweth himself after that fashion vnto vs least the same vnthankfulnesse be cast in our teeth namely that we be worse than brute beastes for our inioying of Gods inestimable benefites without yelding him any honour or seruice for them And now for a conclusion Iob sayeth that the outleetes of his wayes are there and yet what peece of them do we conceyue Or who is he that can comprehend his dreadfull power Loe here a conclusion that is worthy to be wel marked according to the great weyght therof For it is too no purpose for vs to behold Gods works except we conclude determinatly that they passe all our vnderstanding and â—eathe that they be so great high things as we must of necessitie be dazeled at them For when a man applyeth his whole study to know God both in heauen and earthe
doeth or else that we muste hope that hee will one day iudge the worlde And where as we hang in suspence and our minds are hild in doubt by reason that things are so confused therein it is Gods will to exercise vs and to shewe vs that as nowe is the tyme of our warrefare Therefore like as in a battel a man knowes not who hathe wonne or loste so long as blowes are giuen on bothe sides and men are yet afrayd but it is the victorie that sheweth who getteth the vpper hande euen so must al things needs be confuzed in such hurliburlie of the world insomuche that to mans iudgement it cannot be perceyued nor hoped that God wil set things in their right state agayne No verely yet must wee wayt that he will do it neuerthelesse howbeeit nother to day nor to morrowe Now doeth Iob hold an opinion here whiche seemeth straunge whiche is that God hath taken and plucked his right from him For hee seemeth here too pleade with God in defence of his owne rightuousnesse and secondly too accuse God of crueltie and outrage Thus see you two things which might bee verye strange if Iobs intent were not knowne But let vs mark that when he sayeth that God hathe bereft him of his right hee meeneth not that God vseth a tyrannicall maner of dealing with him nother meeneth hee that himselfe is so rightuouse that God had not cause too punishe him yet more rigorously but rather he hath an eye to the ordinanarie rightuousnesse that is written of in the lawe and to the purpose of such as had condemned him For as I haue sayd Iobs frendes went no further than thus namely God punisheth suche as haue doone amisse and is the father and Sauiour of good men Therefore it foloweth that Iob is a wicked man and a despizer of God and that all his life is out of order And why For men see he is punished with extremitie If ye marke al the aduersities that happen commonly in this worlde they bee not so greate as this is and therfore it must needes be concluded that God hathe founde this man to bee an outrageous sinner aboue all the reste Loe what conclusion Iobs freendes made But they delte yet woorse for they rested vppon the curses that are in Gods lawe imagining that all of them must be accomplished in this present life and that there is no more reward for the good and for the seruers of God after death and that it is not too be thought that the wicked shall bee punished any where else than heere This is an ouerth wart expounding of Gods lawe For although our Lord threaten that he will punish offenders he meeneth not to restreyne himself to any certain time True it is that this is ordinarly seene in this present lyfe howebeeit not continually wee muste not make a generall rule of it without exception for that were a bringing of God too much vnder coram So then wee see that Iob had the better end of the staffe agaynst his freends and therfore let vs beare in mind how it hath bin tolde afore that it standeth vs in hand to haue great discretion in iudging of the afflictions that God sendeth as well vpon our selues as vpon our neighbours For if wee should conster Gods loue towards vs according to his present handling of vs it were inough to make vs despaire at euery blowe True it is that if he punish vs we be alwayes well worthie of it but howsoeuer the world go if wee shoulde imagine that God hateth vs bicause he handleth vs roughly alas what a thing were it we could not call vpō him we could not haue any comfort to assuage our sorrow and so ye see we should be vtterly vndone VVherefore it behoueth vs to bee so wise as to knowe that Gods afflicting of men is not alwayes for their sinnes but bycause hee is minded to exercise their pacience to tame their fleshly lusts to bring thē wholy vnder his awe to teach thē that in this presēt life they must no more but iourney through this worlde as if he told thē that their rest heritage is not here And if we deale otherwise it will be ynough to cast as many of vs in despayre as do suffer aduersitie like as it was not lōg of Iobs freends that they vtterly ouerwhelmed him not by standing vpon this poynt that God punished him for some great sinnes For Iob at the hearing of such wordes might haue bin caught with such a feare as he should not haue knowne what to do els than to haue takē himself for a damned cursed man And so ye see how we also shuld do VVere there no more but this pride in condemning of innocents what a thing were it So then let vs remember well how it is sayd in the Psalme that blissed is that man which iudgeth discretly of him that is in aduersitie so that if we see Gods chastizements we may profit our selues by them not looking only vpon such as suffer hardnesse but also vpon our selues Moreouer let vs not always measure mens sinnes by their afflictions for oftentymes the good are handled roughlyer than the bad Therfore it behoueth vs to examine mens liues throughly before we fall to concluding too say Such a man is punished of God for some great sin that is in him But do we know who be wicked do we see that God punisheth them Let vs stande in awe knowing that God setteth them before vs as a looking glasse and as a liuely Image too shewe vs what shall befall vs and what wee haue to feare if wee returne not vntoo him But if a man haue liued well and wee perceyue not why he is punished let vs hold our selues short and tary Gods leysure till he shew vs his iudgement and let vs not be ouerhastie in the meane while For whosoeuer holdeth not himselfe still it is certaine that he may peruert Gods iudgements at euery turne by misiudging them and consequently he shall vsurpe the authoritie that belongeth to God alone And so let vs come againe to that which Iob sayeth now which is God hath bereft me of my iudgement VVhat is the meening of these wordes As I haue sayd afore Iob meeneth not that God vseth a tyrannicall fashion in doing so Marke that for one poynt And againe he meeneth not that he hath so good right on his side as that he shall be able to get the vpper hande and to cleere himselfe not too haue done amisse when the matter shall come to debating But he declareth only that the affliction which he indureth is as a thicke and dark clowd which bereeueth him of the knowledge of the vprightnesse that was in him and therefore that his aduersities are not the punishments wherewith God manaceth the transgressers of his law And for the well vnderstanding hereof it behoueth vs to call to remembrance how it hath bin declared alreadie that the threatnings which are conteyned
whiche appeareth not presently VVherefore let vs learne which is a thing as needefull as may be to bee throughly perswaded that although the godly be afflicted yet ceasse they not to be happie inasmuch as they haue recourse to God and bow downe their neckes to the bearing of the yoke that is laid vpon them and are sure that though God trie their obedientnesse yet he ceasseth not to loue them VVhen wee be once perswaded of this wee haue profited greatly for the whole time of our life And in good sooth let vs looke vpon the infirmitie that is in vs For as soone as we haue any temptation we be so abashed and dismayd as there is no comforting of vs If wee see the wicked prosper and that God beareth with them more than wee woulde hee should there is nothing with vs but grating of our teeth and it seemeth to vs that there is no more hope for vs but that we bee vtterly deceyued in calling vpon God and in seruing him Againe if our state be not such as our fleshe woulde wish it our courage quayleth yea and we fall too fretting and chafing agaynst God and finally wee bee so combered as wee cannot assure our selues that it is for our behoofe to resort vntoo God in the middes of all our miseries nor asswage our sorrowes in that we knowe that he will alwayes be our sauiour and father VVherefore let vs fight against our infirmitie that we may be fully resolued thereof Also on the contrary when we see the prosperitie of the wicked let vs not faint for it but let vs alwayes plucke vp a good hart assuring our selues that God doth but fat them as an Oxe or a Hog For when a man intendeth to kill an oxe he will fat him and hee will bestowe more cost vpon him when he prepareth him to bee drawne to the slaughterhouse than when he purposeth to labour him in the plough The like will he do with a hog Our Lorde then handleth wicked men in this worlde as Oxen or Swine he fatteth and pampereth them till they burst againe But it is to their destruction and forasmuch as they abuse his goodnesse pacience they do but heape vp the store of wrath whereof S. Paule speaketh by defiling all the benefites which they receyue at Gods hande during the time that he is so bountifull to them Then seeing that this doctrine is so profitable vntoo vs and that on the other side it is very hard to be comprehended let vs not thinke straunge of the often repeating of it For wee haue neede to record this lesson oft bycause wee vnderstand it not at the first sight Yea and we haue profited very well if of all our life long we haue but begon well to conceyue it and we forget it againe by and by though it bee dayly rehearsed vnto vs But nowe let vs come to Iobs wordes VVhat is the hope of the Hypocrite when he shal haue heaped vp and God shall take away his soule By these wordes Iob signifieth that wee must not inclose mans happinesse within his present life Howe then may wee say that men are happie or vnhappie we must not haue our eyes fastened vpon this world for that is a verie narrow bounds but we must go to death for that is the poynt where our Lord sheweth vs that it is to no purpose for vs to haue liued heere in ease to haue ho orded vp much goodes too haue beene in honour and credite to haue crammed our selues with quietnesse and to bee short to haue had all our wishes heere God I say sheweth in death that al this geere was but as a flightfull and vanishing shadowe And therefore if we will iudge rightly of mens states whether they be happie or vnhappie let vs not looke onely too their liuing here or how they be dealt withall for a twentie thirtie or fiftie yeares but let vs consider that when men passe hence God calleth them to him according as it is sayde in the ninetith Psalme that God causeth them to make but one turne as though they ranne in a ring and then come home too me yee sonnes of menne sayeth hee Marke what we haue to conceyue in the first place to the end we bee not ouertaken with a false opinion as all they bee whiche thinke no further than vpon this present lyfe For they are rauished incontinentlie as soone as they see one that is riche and they say he hath so much goods he hath so much of fayre landes there is nothing but triumphing with him hee is well housed hee hath mony in his purse agayne such a one is of greate credite well freended greatly allyed another is counted very wise so as euery man stoupeth to him Lo how our eyes shall be dazeled or rather seeled vp so as we shall discerne no more when wee thinke no further but vpon this worlde And therefore let vs beare in minde what is sayde here namely that God sheweth by death that it is to no purpose too haue liued at ease in this world and that the state of men is not to bee esteemed thereby for that were to fonde a iudgement And Iob sayeth expresly that although a wicked man haue heaped vp neuer so muche that is too say put the cace that in this life a man had all that euer were possible to be wished yet must we not thinke him to be in the better cace therfore And why For what shall become of him sayeth Iob when God shall plucke away his soule The woorde plucke sheweth that the deathe of the wicked is alwayes forcible Yea truely although they be as good as rotten in this worlde so as God suffer them to liue till very age cōsume them and they do but droupe halfe a score yeeres before they die although they die exceeding old and full of yeeres yet are they plucked awaye VVhat is the reason Firste bycause they can not yeeld themselues to Gods will and secōdly bicause they neuer knew to what ende they were put into this world that is to wit to the ende that they should be called away againe vntoo God and muche lesse are they sure of the heauenly life euerlasting heritage that is prepared for vs Thus doo all wicked men want three things whiche are that they haue not the skill to obey God to suffer themselues to bee gouerned by him they knowe not the end of their creation that is to wit that they were put into this wold vpon condition that they shoulde but onely passe through it and finally they wote not what the heauenly life is nor that it is the place where we muste haue our reste And forasmuche as the wicked haue not comprehended these three things it is no maruell thoughe they be plucked out of the worlde and that God is fayne to hale them hēce by force so as they go not to him with a willing minde Contrariwise the faythfull beeing contented to haue lyued in his
as in a little shedde vnder leaues that are soone rotten but in an euerlasting house that is full of glorie Seeing then that we knowe that God calleth vs to so happie a lyfe and gyueth vs assurance of it in oure Lorde Iesus Christe wee neede not to shunne death sith that therby we enter into the full possession of our saluation To be shorte wee come not to death as the vnbeleuers do The vnbeleeuers say I know not whither I go If they haue any opinion of the immortalitie of their soules eyther they muste needes bee dismayed at it when they know that God shall be theyr iudge or else they shall be sotted in such wise as they shall thinke there is no better lyfe than this But for our parte it behoueth vs to know that God hath created vs after his owne image and likenesse to the intente to gather vs vp to himselfe and that wee shoulde bee sure that he will do it if wee referre our selues wholly vnto him following the example that oure Lorde Iesus Christe sheweth vs Father sayeth â—ee vnto thee do I commende my spirite Then lette vs learne too saye freely vnto God Lorde I yeelde my soule into thy handes Thus yee see howe wee shall bee safe when wee knowe that God is the keeper of our soules Thus ye see how we shall go gladly and with a good will vnto death bycause our soules are in Gods keeping till he knit them to theyr bodies agayne in his comming at the laste daye VVhen wee bee at this poynt then to confirme the sayde prayer withall thou mayst adde Thou hast redeemed me ô Lorde God of truth Lo howe Dauid speaketh and Iesus Christ hath vsed the same to shew that it is a requeste whiche oughte too bee common to all members of the Church So then to the ende that we doubt not of Gods receyuing of our soules into his keeping when we betake them to him vnfaynedly let vs know that he is the God of truth in so muche that hee will not suffer vs to perishe whatsoeuer befall vs so wee haue the heart and minde to put ourselues into his handes Nowe lette vs fall downe before the face of our good God with acknowledgemente of our sinnes praying him to haue pitie vppon vs wretched creatures and bycause wee be so loth to followe that which he sheweth vs that it may please him to stablish vs in such a zeale by his holy Spirite as wee may neuer swarue nor be turned from the right way wherein he shall haue once set vs And for asmuch as so long as we liue in this worlde we be inclined yea and giuen vp to many vices and imperfections lette vs pray him to graunt vs the grace to resiste them in such wise as hee may bee glorified by oure confessing of his name whyther it bee in lyfe or deathe and that in the meane whyle wee may bee knitte too him by fayth and hope so as wee may persiste therein too the ende and vntill hee haue gathered vs into the euerlasting heritage whiche is purchased for vs by oure Lorde Iesus Christe That it may please him too graunte this grace not onely to vs but also too all people and Nations of the Earth bringing backe all poore ignorante soules from the miserable bondage of errour and darkenesse to the right way of saluation for the doing whereof it may please him to rayse c. The .xcix. Sermon which is the third vpon the .xxvij. Chapter 8 VVhat is the hope of the hypocrite vvhen he shall haue heaped vp and God shall haue plucked avvay his Soule 9 VVill God heare his crye vvhen trouble commeth vpon him 10 VVill he set his delyght on the Almightie vvill hee call vpon God at all times 11 I vvill teach you vvhat is in the hande of God and I vvill not conceale from you vvhat is vvith the Almightie 12 Beholde yee haue seene all these things and vvhy do yee vanishe avvay in vanitie WE sawe yesterday that if we will iudge of the state of men wee must not rest vpon this present life but we must go further for if we loke no further thaÌ„ to the life of man we shall see that it is but as a shadow although it were grauÌ„ted that he had all his own harts desire so as god wold giue him whatsoeuer he wold wish what were al that but a smoke that passeth away out of hand Therfore it behoueth vs to come too the hope that Iob speaketh of heere that we may haue skill to discerne whither a mans life be happie or vnhappie And hee bringeth vs purposely vnto death declaring that sith the vnbeleeuers or despisers of God are plucked out of this world by violence it behoueth vs to coÌ„clude that they be all vnhappy and that the pleasures riches honour such other like things which they haue are but deceitfull vanitie and we must not busie our heads about them Therfore when a maÌ„ liueth after such a sort in this world as he knoweth himselfe to be in Gods hand so as he resteth disposeth himselfe vpon his goodnesse and therewithall is readie to remoue hence as oft whensoeuer God shall call him assuring himself that his euerlasting abiding place is not here but in heaueÌ„ then is he in the cace that he may be deemed a happy maÌ„ But as for him that regardeth not God ne trusteth in his goodnesse ne knoweth himselfe to be in his keeping but woulde fayne dwell euer in this worlde and cannot bee gotten hence but by force and constraynt although such a man haue all that he can wish for a time yet is he but a wretched creature And for the better confirmation of this matter Iob addeth as now That God wyll not beare the wicked when they pray no not euen in the middes of their distresses This deserueth too bee well marked Iob sheweth wherein the cheefe weale that wee can haue or wishe to haue consisteth namely in hauing recourse vnto God that he be mercifull to vs to succour vs at our neede Let vs put the cace that a man had all things else that coulde be imagined and yet wanted this surely all the rest were nothing woorthe but shoulde bee turned into his bane VVhat if a man laugh what if he liue in ioy and pleasure what if hee haue goods ynough and to muche what if all men honour him and to be shorte what if hee seeme to be a Petigod here by lowe as in a Paradise yet if he haue not this priuiledge of resorting vntoo God with full beleefe that his resorting to him shall not bee in vayne but that his requestes shall bee graunted all that euer he can haue besides shall bee but a curse to him and an increace of his decay Then lette vs marke well that it is not for nought that Iob bringeth vs heere to the principall poynt of our whole life as in respecte of the weale that wee can wishe which is that God shoulde
purposely VVben trouble commeth vpon the hypocrite bicause that then we knowe and feele howe auaylable our prayers are and what frute they yeeld vs True it is that God sheweth his goodnesse towardes vs euery minute of an houre and although we perceyue it not by and by yet doth he preserue vs frō the miseries that hang ouer our heade and putteth his hande betwixt vs and them So then we cannot but be acquainted with Gods grace in the time of prosperitie knowe that we be mainteyned by the same but yet haue we not so certaine and euident experience of his fauour help in prosperitie as in aduersitie Forwhēsoeuer miserie pincheth vs and death threatneth vs we haue the wit to discerne that we were forlorne and fordone if God should not step before vs to reskue vs And in good sooth howe should we be troubled if wee had not that consideration Ye see then an euident demonstration that God hath had pitie vpon vs And so affliction is the thing wherein God sheweth himselfe cheefly to be our sauiour And heere ye see why it is sayd in the Psalme Thou shalt call vpon me in the day of thy trouble and I will heare thee and thou shalt glorifie me But is it therfore to be said that we must not seeke vnto God but when we be in necessitie and at the last caste No for we should be too retchlesse if wee should tarry till such constraint came Then behooueth it vs to call vpō God at all times as shall be shewed anone But yet doth our Lord prouoke vs by scourging vs in so doing he correcteth our slouthfulnesse quickeneth vs vp to come vnto him It is expresly sayd that that is the time wherein we muste call vpon him and that that is the very due and conuenient season according as it is sayd in the two and thirtith Psalme that the rightuous shal seeke God in due time that is to say whē their aduersitie presseth them Not that we haue not occasion to do so continually but bycause we haue more occasion then than at any other time And hereby we be warned that whensoeuer we be pinched to the vttermost so as we can abide no more wee muste not faynte but rather take courage to come vnto God knowing that he allureth vs not only by worde of mouth but also by his doings and that hee not onely reacheth vs his hand and willeth vs to take it but also dooth as it were drawe vs by force by reason of the great sluggishnesse that is in vs Lo what we haue to mark in this streine Now herewithall let vs vnderstand what is the frute of our faith It is that in all our aduersities wee be right happy and that all the curses which God sendeth vppon men for their sinnes are turned to our welfare by meanes of faith whē we pray vnto God and haue our recourse vnto him And why For in the mids of our troubles he sheweth himselfe our Sauiour and maketh vs too feele that hee is neere at hande with vs After that Iob hath sayde so he addeth that the vngodly will not delighte in the Almightie nor seeke alwaies vnto him VVhen he sayth that the wicked man will not seeke alwaies vnto God it is a confirmation of that which hath bene touched already that is to witte that we must not onely pray when we can none otherwise do but also that we muste do it ordinarily as in very deede we cannot passe one minute of an houre without Gods helpe And surely the fauoure that we looke for at his hande consisteth not onely in deliuering from death when wee be as good as at the pits brim but also in preseruing vs and in turning awaye euill from vs For we see that in this life we bee continually beseeged with a hundred deathes and the miseries wheretoo we be subiect are without number God therefore muste be fayne to garde vs and to be our wall and bulwarke according also as he sayeth by his Prophet Esay that hee is our fortresse and shielde and so is hee also named oftentimes in the Psalmes Yee see then how we ought to call vpon God not onely when hee toucheth vs and smiteth as it were with hard strokes vpon vs but euen when wee be at our ease and rest perceyue no daunger towarde euen then say I behoueth it vs neuerthelesse to consider to how many miseries our life is subiect that beeing perswaded that wee can not escape them excepte God preserue vs we may runne vnto him and say Alas Lorde keepe vs thou vnder thy protection and by thy prouidence make vs able too passe through so manye deathes which hem vs in rounde about And this muste bee done both euening morning Moreouer we know without going any further what temptations assayle vs dayly And therefore when we pray vnto God it must not only be that he shoulde preserue vs from the daungers wherin we are concerning this present life but the cheefe poynt is that he shoulde reach out his hande to deliuer vs from Satans temptations and not suffer vs too fall into euill according as there are deadly downefalles whereinto we may tumble euery minute of an houre if wee be not hild vp by his power So then lette vs marke what neede the faythfull haue too bee so defended and shielded by Gods hande For when Satan cannot ouercome vs on the one side hee vndermineth vs anewe both before and behind and hee assaulteth as well at one side as on the other and as well aboue as beneath He hath so many fyrie and burning dartes that hee woulde wounde vs to the death were it not that God dooth defende and preserue vs So then it is not ynough for vs to pray onely once a day or when the neede it selfe constrayneth vs but it standeth vs in hand to do it continually and to make an ordinarie exercise of it And thus ye see why it is sayde that the wicked prayeth not at all tymes vnto God. But there is yet one poynte more which we ought to marke well For Iobs intent is to do vs to wit that whereas the wicked man doth nowe and then make countenaunce to pray yet doeth he not continue in that minde he proceedeth not constantly and after one continuall rate And heere ye see wherein the prayers of the hypocrites differ from the prayers of Gods children For an hypocrite withoute examining of his owne hearte will welynough doo the same thing that Gods children do to outwarde sight hee will pray vnto God yea and he will acknowledge that he hath neede to do so But if the least temptation in the world light vpon him he fretteth with himselfe meddleth no more with calling vpon God but grunteth agaynst him and fometh vp such rage as he sheweth well that he nother depended vppon God before nor trusted in him nor soughte him with a rightmeening minde and that all was but counterfetnesse Thus ye see how the
at the last day Thus yee see what Iobs meening is Notwithstanding it is not necessarie as nowe to stande vpon all the things that are spoken heere For the intent of the holie Ghost is not to shewe vs the cunning of such mynes It would be a verie small profit if I should bestow three or foure Sermons too teach you too seeke out the mynes of gold and siluer For it is not the thing that we haue to seeke and euery man would not occupie himself in that trade So then we must not stand vpō euery peece when wee finde mention made of mynes of gold and siluer or when it is sayd vnto vs that there is gold or grains of mettall to be found in the sand or in some ryuer But it ought to suffise vs to see that God hath put such secrets in nature to the ende to be magnified by vs Thus ye see the effecte that we haue to beare in mynde which is that if we ought to acknowldge Gods infinite power and wisdome yea euen in the least things in the world Muche more ought we to do it in the secretes that are so strange to vs as is golde and siluer and such like things For then ought we to be more moued and our mynds ought tobe better wakened that we may the better perceyue and vnderstande the inestimable power of our god For oure Lord will not haue vs dullardes like blocks of wood but he would haue vs to behold the workes of his hand And indeede it is good reason that wee should knowe them and thinke vpon them yea euen in such wise as we may yeeld him his due glorie and be moued thereby to know what the worker is so as we become not like the vnhappie wretches that walke in the worlde treading Gods workes vnder their feete and knowing not his Maiestie Therefore let vs not bee so brutishe but at leastwise although we be not so heauie and grosse as not to consider Gods maiestie and power in common and base things yet whē we come to things that are strāge to vs let vs be moued in that case and begin to consider that there is a God that worketh by wonderful means Or otherwise our vnthankefulnesse wil be vnexcusable if we thinke not vpon it But therwithal let vs mark that God wil not haue our mynds tied to the things of this world he had leuer that we shuld come vnto him that we should know how to profit ourselues by the warning that he giueth vs VVese then that the principal poynt which we haue to marke in this strein is that when we meete with any of Gods high and excellent works we shuld set our mynds vpon thē to consider them wel and that in considering them we shuld also glorifie god It is sayd expresly that God hath bounded the darkenesse Yee see howe darknesse hideth all things In the day time men may discerne white and blacke asunder but when night commeth beholde all things are defaced oure senses fayle vs we discerne not a man from a stone wee discerne not a house from a hill But yet for all this the darkenesse whiche bereeueth menne after that sorte of their syght and discerning is bounded and God setteth it a stinte in the ende Heereby Iob meeneth that althoughe there bee a greate diuersitie of thinges in the worlde yea euen vnto the verie darkenesse that hydeth awaye the syght of all things yet notwithstanding menne do go through with them for anon after God sendeth light and the darkenesse continueth not for euer And heere wee haue a good and verie profitable lesson whiche is that mans reason may haue some abilitie to vnderstande and iudge of these lower thinges whiche concerne the present transitorie life but as concerning the things that are heauenly and belong too the kingdome of God and as concerning his iudgement all those things are hidden from vs I sayd that this doctrine will be very profitable yea verely if it be well vnderstood as it ought to be Truely there are many euen of the smallest and lowest things which we cannot conceyue except God giue vs abilitie according as wee see howe there are many simple idiotes as men terme them which know no more than brute beastes Such manner of folke are set of God before oure eyes as looking glasses too humble vs withall VVhen we see a starke idiot that hath no wit nor reason it behoueth vs to looke well vpon him for he is a mirrour of our nature VVhence comes the reason and vnderstanding that we haue Is it not the singular gifte of God Then let all those which haue reason and vnderstāding know that it is God which hath indued them wyth such grace and therefore that they be the more bound vnto him Marke that for one point And surely whereas our Lord hath made some more sharp witted than others and giuen them more handsomnesse to compasse the thynges that they vndertake so as they forecast and conclude and bring all their matters to passe wisely and compasse many things in short time and othersome are so slowe and dull witted that a man must be fayne as it were to beate it into their heads with beetles if he will learne them any thing such diuersitie among men sheweth euidently that if we haue any power to iudge and discerne aright it is the speciall gift of God and it must not be fathered vpon nature so as we should not acknowledge that our Lord dealeth to euery man according as he himself thinketh good Lo what we haue to marke Furthermore when he sayeth that mans wit is by nature able too conceyue the thinges that are heere beneath and whiche concerne the presente life the word Nature barreth it not from being Gods gift but serueth to do vs to vnderstand that the thing is gyuen to the vnbeleeuers also and to those whome God hathe not forgotten again by his holy Ghost who is named the spirit of adoption bycause hee is the marke that God imprinteth vpon his children So then although we haue not the holy Ghost to be regenerated and to haue the earnest pennie and pledge of the hoped saluation yet may wee well haue vnderstanding For it is a common thing both to the beleeuers and vnbeleeuers to iudge of the things that are heere beneath yea and oftentimes the wicked and the despisers of God to be the sharper witted and skilfuller in their doings according also as our Lord Iesus Christ speaketh of thē Ye see then how we must beare in minde that we may well after a sort comprehend the things that are heere beneath Not that we haue the same abilitie of any other than of God as I haue sayd afore neyther that men haue it all in like measure for God distributeth it to euery man as he thinketh good Yet notwithstāding God putteth not men intoo this worlde without giuing them some portion of Reason so as they may bee able to iudge of these inferior things
haue neede of furtherances Yea and though wee had al the furtherances that could be wished yet is it apparant that there is still default in vs For what is the cause that wee reiect all the benefites that God offereth vs but bycause we bee woise than beasts So then wee must needes conclude that if a man knew the ende of his creation and why hee liueth in this world he would always be moued to profit in knowledge as to set his mind therevpon and hee would neuer refuse the meanes whē they were offred but would think with himself behold God intendeth to teach me therfore it behoueth me to yeelde my selfe willing to learne and to giue eare to his doctrine which he setteth afore me as which is good and auailable for my saluation Lo what desire ought to be in vs But now let vs looke vpon oure owne retchlesnesse For God is so gracious vnto vs as to giue vs his word and not only sendeth vs some man that hath a good wit and vnderstanding but also is willing too do the duty of a master himselfe And although hee come not downe from heauen in his owne visible person yet haue we his law his Prophets and his Gospel which giue vs infallible assurance and record that it is he which speaketh there Then seing that God openeth his holy mouth to teache vs although hee vse mortall men as his instruments I pray you are not we too vnthākfull if we vouchsafe not to profit in his schoole And yet neuerthelesse we see how we fare in that behalfe VVherfore it behoueth vs to remember well the lesson that is shewed heere in respect that God vpbraydeth vs according also as Iesus Christ hath done the Iewes and hypocrites saying you cā skill to discerne the seasons you can tell when the Sunne will cheere the earth you know when the weather will be cleare and fayre so as you may go about your businesse And why discerne we not that whiche belongeth to oure soules Bicause we are too much wedded to thys presente life There is none of vs but he wisheth for raine when he knoweth it to be needefull saying O nowe it were good for the earth to be watered Agayne if we haue neede of heate or of faire weather or of any thing else wee can so good skill to forecast the things that cōcerne the commodities of this temporall life as there is no lacke at al in vs in that behalfe But behold God sendeth vs his word and we know not the due time of his visitation to enter whē the gate is opened vs hee calleth vs on all sides and wee take scorne to come in Furthermore let vs marke well that this similitude is not set downe without cause where Iob sayeth That his words were wished and wayted for as the raine or deaw And Moyses also vseth the same in his song ye heauens saith he let my wordes drop as the deaw or the raine in their season Now for the vnderstanding hereof we must not only consider the raine in it selfe but also marke the vse and profit that it bringeth vs Rain in some respect may be hurtfull as vnto them that are wet too the hard skin when they go abrode in the feelds and to all other men also when it keepeth them within the doores But yet for all that a seasonable rayne bringeth vs sustenance by moysting the earth whiche could yeeld no frute without it Thus ye see why rayne is to be desired And so let vs vnderstand that wee on oure part are muche more barreyn than the earth For proofe heereof we can bryng foorth nothing but shrewd weedes True it is that in respect of euil we be too frutestil but in respect of good we cannot bring foorth so muche as one grayne of corne or one braunch of good herb and much lesse can wee bryng foorth any one good nourishing frute wherewith to feede our selues or shoote foorth one blade of good corne vntil god haue chaunged our nature But hath God put good into vs He must also be faine to water it or else it will bee either choked with briars or else grow wilde Our Lorde then must worke in that behalfe And beholde the meane that he intendeth to keepe is that he sendeth vs his word as raine to the ende that beeing so moystned wee maye see what his woorking and cheerefulnesse is and that the good roote which he hath planted in vs may not perish but increase more and more and bud bring foorth good frute Furthermore let vs take heede we become not like stones and blockes when God rayneth so vppon vs The rain doth the earth good when it is well tilled but will it do any good to a rock No none at all the rayne is but lost vpon it Euē so is it with men If we be well tilled and minded to yeelde vnder the obedience of oure God when he maketh his word to raine vpon vs Certenly it will enter into our harts and we shal feele the working of it so as we shal be the more disposed vnto goodnesse and our good works shal shewe that we haue not bin watered in vayne and that Gods minde was not that his graces should be lost in vs But if we continue alwayes in oure cursed nature as many men do which are wilfull and froward then shall we be like rocks hee will raine vpon vs but what for that VVee shall haue no disposition to receyue the raine and that will cost vs right deere Therefore let vs vnderstand that it is a raine of Gods sending when he will haue his worde preached vnto vs And that if when it streameth downe vpon vs we make it too vanish in the aire and suffer it not to light vpon the ground we may be sure that such vnthankfulnesse shall not scape vnpunished Thus ye see to what end it behoueth vs too apply the similitude that Iob vseth heere when he sayth that his wordes were wayted for and longed for as the rayne and deawe That is to wit we must assure ourselues that the good doctrine whiche God sendeth vnto vs for oure welfare commeth to vs from heauen and that although we heare it at a mortall mans hand yet notwithstādyng it is of Gods sending Ye see then how Gods desire is too water vs Too what intent To make vs receyue good seede out of hand and to bring foorth good frute according as it is added heere For Iob not only sayth that hys words were longed and wayted for But also that men receiued them immediatly with greate and earnest good will and also that there was no more replying to the cōtrary Then if it please God to teach vs and for the doing thereof to raise vp meete men induced with the grace of his holy spirit vnder whome wee may profite Let vs giue eare to them with all reuerence and yeeld too theyr good doctrine without any constraint True it is that we ought to examine spirits and
and suche as haue neither honestie nor good qualitie nor maners in them do rush out into rayling For we see this come to passe dayly and the thing that is of custome and ordinarie with vs ought to seeme no noueltie but wee ought to be throughly acquainted with it But besides this naturall reason let vs also cōsider as I haue touched alredy that it is our Lords intent to trie our pacience the better when he casteth vs after that manner into contempt not only of those that are in authoritie and estimatiō but also of those that are the veriest shakerags so as we would thinke our selues to bee assaulted rather of brute beastes than of men Therefore when our Lord afflicteth vs by any such means it is to meeken vs VVe see it is a general thing euen vnto all mankynd Howe hapneth it that lice fleas and flies and such other vermine make warre both against great and small For no man can exempt himself from them And although al men bee not combred with filth and stinck yet notwithstanding our Lord maketh vs subiect to those wormes as it were to anoy vs euē though we be kings and princes so as euerie one of vs must abyde it And wherfore is it so but only to humble vs the more So then let vs marke it to be Gods wil that when he putteth vs to such extremitie that persons of bace state vaūt them selues against vs It is alwayes to the ende to take away all vaineglorie and presumption from vs VVherfore in that behalfe let vs be as men that haue put themselues into the hands of God and say Lord I see my self vtterly vnderfoote and as it were at the last cast But vouchsafe thou to slake thy hand and to draw me out of the reproch wherevnto thou hast put me Butherewithall it behoueth vs also to be readie to behaue ourselues well in the thing whiche wee see ordinarily whiche is that those whiche crouch and creepe and play the liamhounds to a man whē he is in authoritie and credit are redie to leap in his neck as soone as his state is chaunged that they see him ouerthrowne and they do it with such excesse as they seeme to take plesure in it And hereby ye see the maliciousnesse that is hid in them Therfore like as euerie of vs ought to be armed afore and to leaue such reproches paciently so also let euerie of vs trie himselfe to the ende he may behaue himselfe wisely in that cace For sometimes wee honoure those whome God abhorreth and we perceiue not that in so doing there is a peece of hypocrisie in vs in so much as if God ouerthrowe them oftentimes we will be the first that shall runne vpon them VVe see such examples in stories of Souldiours that haue risen against their owne Princes Looke vpon the great Captaines whiche haue borne such sway as they made all to quake and yee shall see that when a great Prince hath bin ouerthrowne euen they that had hazarded their liues in his defence shall either to gratifie his successour or his enemie fall to practising of treason and to committing of such cruelties as his enemies would not haue done For where the enemie woulde haue shewed pitie they which earst had hazarded their liues for his safetie doe passe into all outrage so much the more cruelly and furiously VVhen wee see such examples let vs call our wittes about vs and beware that we be not infected with any such vice Moreouer a man might say here that Iob seemeth to bee contrarie to him selfe when he sayth that hee would not haue vouchsafed to haue set their fathers to be keepers of the dogges of his flocks For in the last Chapter he had shewed himselfe to bee of so great curtesie as hee was not only the father of the fatherlesse and the defender of the widowes but also the eye of the blinde and the fote of the lame that is to say that he had had compassion of all poore folkes and vsed kyndnesse towardes them in succoring them Now therfore to say that hee vouchsafed not to match their fathers with his Dogges it seemeth cleane contrarie But let vs marke that Iob speaketh not heere of his owne disposition towards them but of the thing as it was in it self as if he should say that the worlde counted not the fathers of them worthy to keepe Dogges Thus yee see in effecte what Iob ment to signifie But yet we must beare in mind that although men haue not any thing in them woorthy of estimation we must not therefore disdeyne them but know them to bee Gods creatures and suche as resemble our selues Therefore let vs honour them for whosoeuer is hiest in degree may perchance alledge this and that to sort out himselfe from the rest of men but yet notwythstanding though he be a King he must haue brotherhood with the poorest shepeherds and neatherds in the world except hee can put off his owne nature And out of doubt as for the cheefe and excellentest thing that a king hathe in him that is to say manhood hath not the shepehearde it aswell as hee O sayth the king I am come of suche a princely stocke My freends are not all men discended of Adam and afterward of Noe Surely as touching linages the world seeth how they go For the noblest and most renowmed lynages are not the best Insomuch that oftētimes it were better too bee a shepeherdes sonne of the Countrey borne of honest father and mother than to bee the sonne of some great personage that is had in estimation of the world For so may he oftentimes be the sonne of a theefe or of a brothell notwithstanding that they be aduaunced too so high degree and therefore that is not the thing wherein they ought to glory Contrariwise we must come backe againe to the poynt that hee spake of which is that the excellentest thing that a king hathe in himselfe is that he is a man and that haue the neateheards of the Countrie as well as the king Therefore lette the great and honourable personages of the world boast thēselues as much as they list They may make great bragges in that behalfe but yet shall they be but men still and the veriest rascalles and miserablest men whome they despise are so as well as they VVherefore let vs consider that God hath made vs all of one selfesame nature and set an vnion among vs in that behalfe to the end to binde vs one to another Thus ye see what Iob ment in this text And therefore let vs marke that in all this rehersall hee maketh as it were a liuely picture wherein God sheweth vs the chaunges and alterations of this world to the ende we should not be wedded to it but passe further longing for the heauenly life where we shal haue a continual stedfastnesse Also let vs learne to know that in this presente life there is nothing but frailtie and miserie and that we
giue vs some truce while wee bee heere VVhy vtterest thou so great rigour agaynst vs Thus ye see in effect what Iob ment too say And I haue tolde you alreadie in what wise it may bee lawfull for vs too vse this complaynt that is too witte without murmuring or disputing And by the way let vs marke that too the intent wee lift not vp our selues agaynst God ne stryue agaynst the roddes wherewith hee scourgeth vs in this extremitie it behoueth vs to come to one other consideration which is that although we go forwarde vnto death and haue alwayes one foote in the graue yet wee knowe that god hath stretched out his hand to deliuer vs thence For to what ende came Iesus Christ into the world Yea why went he downe into hell that is to say why suffered hee the anguishes that were due to all wretched sinners but too deliuer vs from them So then if men cannot nowe conceyue good hope to bee comforted in death it is al one as if they would denie that our Lord Iesus Christ hath suffered it in his person For whereas the Sonne of God abaced himself so farre as to be subiect to our curse and to feele Gods hand agaynst him that was to the end to deliuer vs from death and to assure vs that the victorie which he hath purchased is for vs Seeing then that he hath power ouer death let his resurrection alwayes come before our eies and let vs assure our selues that God hath stretched out his strong and victorious hande to deliuer vs from the bondage of Satan And therin let vs consider that although wee haue many aduersities to suffer in this mortal life and that it please God to exercise vs we must not thinke it straunge nor enter intoo the waylings and complaints which are made here too say yea what am I when I haue passed through this worlde I must go to the graue and no man can rescue me But wee shal be rescued well ynough if we haue Iesus Christ for our redemer who is ordeyned to bee our pledge and warrant and hath abolished the paynes of death broken the bandes of Satan and burst open the brasen Gates too set vs free Seeing we know this let vs be pacient in the middes of al the aduersities of this worlde assuring our selues that although we haue battayls here bylow we haue a rest prepared for vs aboue in heauen and if we fight manfully here let vs assure our selues that wee cannot but triumph in heauen Thus ye see what we haue to beare in minde for the fencing and arming of our selues agaynst the temptations wherwith Iob was assaulted and which he had so much ado to withstand Furthermore let vs marke well the thing that he addeth which is haut not I wept with him that was in aduersitie and had hard and sharpe dayes or tymes was not my soule sorrowfull with the poore or afflicted Now then I haue looked for good and euill is happened vntoo mee I haue hoped for light and behold here is darkenesse Hereby Iob declareth that he seeth not the reason why God dealeth so roughly with him forasmuch as in his prosperitie hee had not bene cruell but pitifull towards the poore and such as were in heauinesse and that hee had not bene drunken in his pleasures but had alwayes considered what the miseries of mans life are so that hee wept with them that did weepe and kept companie with such as were tormented with aduersitie Thus ye see what Iob alledgeth to shewe that there is no reason why he should be so afflicted And surely when God beateth vs with his roddes commonly it is bicause he seeth that we cannot beare our owne ease and that our flesh groweth ouerlustie or else we be cruell towards our neighbours Lo heere the two causes why God doth ordinarily afflict vs And wee see also that in the Scripture hee threatneth those that doo so passe their bounds in their prosperitie wo be to you sayeth it that laugh for you shall weepe And why for men cannot forbeare from ouerreaching themselues when they bee in rest and things fall out as they woulde haue them for then they forget themselues and think they are exempted from all aduersities and are as it were drunken folkes like as a drunken man hath no staye of himselfe but rusheth with his hornes as a wilde beast euen so fare the most part of men when God handleth them gently that is too say they abuse his goodnesse and fling out at rouers giue the bridle to their lusts For hath a man meate and drinke euen his fill therevpon insueth whoredome and shamfull wantonnesse yea and blasphemies and violences and moreouer fond iests and playes and such other things to be short a man cannot hold himself in good modestie so long as he is at his ease Ye see then that the cause why God afflicteth men is for that he seeth it is for their behoofe to be so corrected Furthermore there is yet one other inconuenience For they that haue the world at will passe not for poore men that are in aduersitie but despise them and set their feete in their necks VVe see that in this respect it was sayde in reproch of Sodom and Gomor behold there was aboundance of bread and therewithall pleasure and crueltie so as they vouchsafed not to succor such as were in need Forsomuch then as they that are at their ease wil not intermeddle themselues with the troubles and incumberances of their neighbors but holde themselues as it were in an earthly Paradyse and exempt themselues from the feeling of all their greefs and aduersities God must bee faine to handle them roughly when their turne commes about and forsomuch as they haue had no pitie nor compassion of the miseries that they haue seene in their brethren God must bee faine to make them fele by force anon after that they be but men They would discharge themselues of all worldly miseries and God sheweth them perforce that they must of necessitie knowe themselues to be such as they are Ye see then that the doctrine which wee haue to mark is that Gods ordinarie afflicting of men is either bycause they haue beene cruell in the time of their prosperitie or bycause they haue made themselues drūken in their lawlesse pleasure But he erewithall let vs marke also that God might iustly keepe vs occupied with aduersities though the foresayde causes were not and that hee hath secret determinations wherof we perceyue not the reason like as it hapned vnto Iob. And that is the cause why Iob complaineth For it seemeth to him that God ought not to haue afflicted him after that maner seing he had behaued himself so aduisedly but rather he thinketh that god shuld haue spared him seing he had bin so fellowlike and freendly a man and bin sad and sorie with such as were in aduersitie But what for that Hereby we see that wee haue two things to beare away The
man sayth hee that matter is by and by dispatched If I can carie him a present of such a thing I win his hart and he shall win me two or three mo and againe if I do such a thing I shall bee sure of the fourth and if I may make vp halfe a dosen on my side my matter is out of crie See howe they that haue the sworde of Iustice in their hand are set to sale lyke brothels so as they haue no more shame nor regard of their honour nor of any thing else For nowadayes the shiftes that they will pretende shall be so villaynous as there shal be no colur of honestie in them VVe see it and so euery man taketh leaue to rob to poll to oppresse and to commital maner of extortion And why For if the matter be brought before a Iustice all is marred And therefore it is a sentence well woorthy to bee noted when Iob protesteth that notwithstanding his credit and authoritie and that men stoode in such awe of him that euen the iudges themselues durst not to haue delt with him although ther had bin no complaints made of him yet for all that hee absteyned of hys owne accord from doing euill and concluded not wyth himselfe that he might therefore do a thing bycause men permitted it but had alwayes this saying for a bridle that is to wit that gods punishments made him afrayd Therefore let vs learne to walke in soundnesse and in good conscience and when we intend to do any thing let vs examine whether God permit it or no and if we see that it displeaseth God so as he hath forbidden and disalowed it let vs let it alone and although men sooth vs yea and giue vs libertie to do what we list yet let vs keepe our selues from doing it And why For it behoueth vs to come before the heauenly iudge And what shall it auayle vs then to haue escaped the hands of men For it shall bee but a doubling of the vengeance And why Bycause we shew well by our deedes that we feare men more than god And do you not see how wee offer him too heynous iniury in preferring mortall creatures and wretched carions before hys Maiestie I shall be afrayd of men and in the meane while mocke God and his Maiestie shall be nothing with mee Againe when we haue corrupted Iustice eyther by hatred or by fauour or by some other crooked meanes so as wee haue woon the Iudges see yee not yet a seconde outrage which we offer vnto god Is it not a defiling of that which he hath halowed But iustice is a holy thing and we vnhalow it whē we turne those vnto euill which are set in that seate and whome God hathe appoynted of purpose that the authoritie of his name should shine in them If we I say do go about to thrust them aside is it not a poynte of high treason to God And for that cause I sayd that we do but double Gods wrath vpon vs by shifting oure selues from mens handes after that sort Yee see then that wee must fasten our eyes vppon God and looke vntoo hys iudgement to the intent we may of our owne free accord refrayne from doing euill when wee may do it although the same bee permitted vs on mens behalfe And therewithall also lette vs marke that this our fearing of Gods punishment must not be onely when we feele it but before it come at vs For it is too late for a man to feele that God is his iudge when he is striken with his hande and therefore let vs be afrayde when God threatneth vs and before the strokes light vpon our heads Ye see then how euery man may refrayn from euill doing if by the eye of fayth they foresee the punishments a farre off which are prepared for all euill doers and for suche as trouble their neighbours And God she weth vs great fauour when he warneth vs aforehande to the end we might preuent his vengeance Thus ye see what we haue to beare in mynd And the conclusion which Iob addeth is this how shall I beare his burthen It is to shew vs that thing which is spoken to vs by the Apostle namely that it is a right dreadfull thing to fall into the hands of the liuing god VVee are afrayd of mens punishments which touch but the body and what is done for the fire of Gods wrath whyche consumeth all things and yet neuer goeth out but burneth in such wise as we must be forced to continue in it yea and to indure it without end VVhy regard wee not that So then let vs not be moued with this punishment of Gods and let vs only looke to keepe our selues from euill doing for shame or punishment of the world but let vs consider well in our minds and in our vnderstandyng and let vs assure our selues that when men shall haue determined to execute the cruellest torments vpon vs that can be deuised yet notwithstanding all of it is nothing in comparison of Gods heauie vengeaunce Though a man be layde vpon the wheele or nipped with pinsons or burned aliue notwithstanding that these bee very greeuous torments yet do they passe away and continue not for euer and againe they do but grieue the body But beholde the wrath of God whiche consumeth all thinges as a flaming fire that burneth without ende and a worme that gnaweth and biteth the hart within VVhen the scripture vseth such similitudes it is not to expresse what is in it to the full but onely too giue vs some little inckling of it Therefore let vs marke well that the vengeance of God which is prepared for the wicked is an intollerable burthen and let the same prouoke vs too walke in feare and pacience assuring our selues that if men vse crueltie and violence against vs there is a iudge in heauen to reuenge it wherefore let the same restreyne vs from euill doyng though we may safely do it for any worldly respect And let vs take heede that our conscience be pure and that the knowledge of God be our very rule to guide vs and let vs alwayes looke vpward to behold him that hath set vs in this world declaring vntoo vs that wee must one day come to an account before his iudgement seate Nowe let vs fall downe before the face of oure good God with acknowledgement of our sinnes praying hym to make vs feele them in such wise as wee may craue forgiuenesse and be so sory for them as we may indeuer our selues wholy to amend them and too profit from day too day in his obedience vntill we be fully reformed And that we pitying such as are in necessitie may indeuer too succour them and be like minded vntoo them praying oure good God to haue pitie vpon them and to succour vs also and that although wee be vnworthy of it yet notwithstanding seing he hath already made vs to feele his goodnesse and mercie we may not doubt but
to kepe them from stumbling into a deadly fal but that God do hold them back by afflictions And so ye see that the cause why wâ—e fall not intoo the graue is that God afflicteth vs But therewithall Eliu sheweth vs howe harshe this medicine is in that hee sayeth that it consumeth oure fleshe so as wee haue no more the shape of man but are like vntoo deade men that are taken out of the earthe and oure bones doe clatter without and wee can not so much as take breathe but are in continuall tormente so as wee haue no release but God persecuteth vs with such extremitie as we can no more Thus he sheweth that God can not at the first blowe winne that thing at mennes hande which were to be desired that is to wit that they should knowe themselues wretched and full of infirmities and there vpon stoup vnto him but that they must be faine to be ouercom with strong hand and continual torments or else they will neuer yeelde and submit them selues vnto him Behold the two poyntes which wee haue to marke And as touching the firste let vs learne to beare our afflictions patiently sith wee see that they serue vs for medicines and salues Is it a small thing for vs to bee drawne out of the graue These wordes concerne not onely the bodily death whiche passeth awaye but also by a similitude the euerlasting damnation is termed heere a graue or a pit Then are we readie to fall not to breake our armes or our legges no nor only to breake our neckes but also to perishe for euer and to be wiped out of the booke of life and to be cut off from the kingdome of heauen Lo to what state our pride bringeth vs For so long as we flicker after that sorte in the ayre and thinke wee haue anye strength of our selues and build thervpon after our own fancie I say so long as we be possessed with suche foolishe presumtioÌ„ we are always ready to stumble and to perish But God hauing pitie on vs sendeth such remedie as he knoweth to be conuenient which is that he afflicteth vs and beateth vs with his roddes If we grudge and can not be pacient when God doth so chastise vs Is it not an extreme vnthankfulnesse not to suffer God to remedie our destruction to draw vs froÌ„ it So then let vs mark well that here the holy ghost ment to make gods chasticemeÌ„ts sweet and amiable to vs to the end we should beare them â–ª quietly when they be sent vs Marke that for one poynt Verely this will seeme straunge too fleshely reason For oure fleshely reason will saye coulde God prouide no better meane for oure welfare than by tormenting vs after that sort Behoued it him to sende vs to death that he might call vs vnto life Surely it is an incredible manner of proceeding if a man debate it according too his owne reason and he will thinke it but a foolishnesse that God shoulde kill vs in pardoning vs For what are afflictions Signes of his wrath and wee knowe that all diseases are the messengers of death and that all the sorrowes whiche we conceiue are drownings of vs But our Lord sendeth vs sorrows sicknesses and tormentes and holdeth vs in them as vpon the racke till we can no more and till wee faynte in suche wise as our life draweth to the graue For these words concerne not the small afflictions where with we are accustomed but they concern Gods sending of vs to so great extremitie as there remayneth no more hope in vs And how is that must God cast vs into the bottome of death to the end to drawe vs out againe But so worketh he and we must not pleade against him for we shall alwayes haue the worse end of the staf And out of doubt that is the cause why the holy scripture sayeth that it is his ordinarie maner to kil before he quicken and to bring to the graue before he raise to life Then let vs vnderstaÌ„d that God intendeth heere to exercise oure obedience by trying vs to the vttermost so as wee can indure no more no nor so much as drawe our breath but seeme to bee vtterly choked Therefore when our Lorde bringeth vs to that point it is to the end to know whether we be wholly his and whether wee can abyde to be gouerned by his hand or no. Howsoeuer the world go â–ª when we be tempted in our troubles and greefes let this sentence come to our mynde to comfort vs withall behold it is sayde that God in bringing men to their graue intendeth to drawe them out againe and that in consuming their fleshe hee mindeth to restore it again and that in tormenting them with extremitie hee purposeth to comfort them and too bring them to rest Seeing it is so let vs take hold of this comfort and let it suffize vs to assuage all our sorrowes let vs not be out of hart although it seeme that we be vtterly forlorne let vs alwayes passe further and further in the strength of this doctrine and let vs learne to raise vp our selues by it euen when wee bee cast downe into hell Thus ye see what we haue to beare in mynde And afterwarde when Eliu maketh so long a description of Gods chastizements it is to shew vs how dreadfull his wrath is And this also is a very profitable lesson for vs For which of vs thinketh of the greatnes of Gods wrath as it is spoken of the holy scripture It is sayd in the song of Moyses who knoweth the greatnesse of thy wrath And vndoubtedly although Gods wrath bee a fire that consumeth all things yet notwithstanding we thinke not vpon it but ouerpasse it It is tolde vs in Sermons and we reade goodly texts of it but we are not touched with it nother doth any maÌ„ rest vpon it For as much then as we make no accouÌ„t of Gods iustice and take it to be but as a sport we ought to marke wel the counsell that is giuen vs by the holy ghost like as in this text it is saide tha God breaketh mens bones that is to say vseth so great violence as there remaineth no strength at al in them vnconsumed Their flesh wasteth and consumeth away so as there remaineth but an image of death and a man is so continually tormented as he is like a deade man It is not without cause that all this is set afore vs but it is too the ende to waken vs and that when God vttereth his iudgementes against vs to make vs feele our sinnes we should the better be thinke vs that those tormentes are more terrible than can be expressed According also as wee see howe the holie scripture vseth many comparisons in that behalfe VVhy doth it likeÌ„ God to a Lion that breketh and brozeth things with his teeth and plucketh them in peeces with his pawes It is not to attribute such a crueltie vnto God as is not coÌ„uenient for him but
true meane of cōforting vs VVhich is not to forget God and to seeke fond vanities to sotte our selues withall but to be certified of Gods goodnesse And it is an article which wee ought too marke well VVee see after what sort men labour too comfort themselues namely by forgetting God For it seemeth too them too be a melancolike matter too thinke vpon him And in good sooth how many are there which will saye stoutly ynough that they bee Christians and yet notwithstanding when they intend to be mery they dryue away all thought of God and of eternall life and not only so but also offend God of set purpose And why For they cannot be mery but in doing euill Seing then that the nature of men is such and that we be atteynted with that disease let vs looke well to our selues and be sure that our mirth shall not be blissed from aboue except we be assured of the remission of our sinnes Therfore if wee haue Gods fauour so as wee can call vpō him as Eliu will byandby adde therin consisteth our true gladnesse which is alowed of God is lasting and will bring vs to saluatiō But so long vs we know not in what cace wee are with our good God ne seeke to be reconcyled vnto him but lie routing stil in our own filthinesse the more wee desire to be mery the more wee kindle Gods vengeance against vs the more we increase still the fire of his wrath and wee plundge our selues the deeper into the bottomlesse pitte Yee see then how it is more than needfull that it shuld be shewed vs how much it stādeth vs in hand to be well assured of Gods mercifulnesse towards vs And that also is the cause why the holy scripture when it treateth of giuing ioy and comfort vnto vs doeth alwayes set before vs the fauour of God saying Behold your God is mercifull to you and therfore bee glad Beholde your redemer seketh to ioyne you and knit you to God his father and therfore be ye glad be ye quiet and bee yee at rest in your consciences Hereby wee are admonished that we must needs be in trouble and vnquietnesse so long as we knowe not in what cace we bee with god True it is that the wicked will seeke meanes ynough too make them selues mery and in good fayth they ruffle it out as you see in despizing God but howsoeuer the world go yet doeth God send them such prickings and torments of mynd as they bee sore distressed and if they daunce it is after the fashion that is spoken of in Moyses namely that yet neuerthelesse sin is at their dore and there wayteth for them like a dog that wayteth for his maister Ye see then that the wicked may ruffle it out but yet can they not go out of their dores without gnawing of their conscience and God must still hold them at that bay Therfore somuch the more ought wee to thinke vpon this doctrine that is to wit that wee turne not our backe vnto God ne bury not our sinnes whē we would haue peace but that wee alwayes haue some promis of God too comfort vs And when wee see that God allureth vs to saluation let vs be glad of that For thē shall our gladnesse bee blessed And if wee haue the taste that God is our father it will sanctifie all our ioyes but without that we must needes quayle and there is no way for vs to reioyce Marke that for one point And for the second wee haue also to marke that the only grace of God ought too suffize vs though wee haue neuer so many sorowes mingled with it according as God will excercise vs For hee wil not send vs full ioye so as we myght laugh with open mouth as they say Yet notwithstanding it behoueth vs to bee contented with this certeyntie that wee haue him to our father and that we shall find mercy with him Then if we haue this priuiledge of abilitie too call vpon our God and can assure our selues that the gate is open to vs and that we shall haue good accesse vnto him in the name of our Lord Iesus Christ I say if we can haue that boldnesse not thorough our owne rashnesse but for that he hath voutsafed too open his holy mouth too witnesse his loue vnto vs whiche thing hee doeth when his gospell is published let vs assure our selues that we must rest wholy thervpon and though we haue neuer so many sorowes and incomberances Yea and it behoueth vs too passe further and to surmount them all and to reioyce in our miseries and tribulations seing that Gods loue is printed in our harts by his holy spirit that is to wit seing that God voutsafeth too bee our father and sauiour and hath shewed the same not only by his word but also in very dede in the person of his only Sonne whom he hath not spared but giuen too the death for vs Thus yee see what we haue to marke where it is sayd that a man shall gather new strength and be restored againe and that his flesh shal become as fresh as a yong childes For it serueth to shewe that although wee feele many miseries in this world as it is certayne that we must haue many aduersities in passing through this transitory life yet notwithstanding we shall not cease to haue a ioye that shall ouercome and get the victory of all things if our Lord comfort vs in his goodnesse And this is it which Sainct Paule meeneth when hee sayeth that the peace which passeth all mans vnderstanding shall get the vpper hand in our harts VVhen he speaketh of this peace of God he meeneth the gladnesse which in giuē vs through the remissiō of our sinnes And further he sayeth that the same peace passeth al mans vnderstanding And afterward he addeth that the same getteth the vpper hand or victory in our harts His meening is that whyle we liue in this world we shall haue many troubles and greefes yea and be in daunger of death at euery blowe and yet notwithstanding that the sayd peace of God getteth the vpper hād and maketh vs conquerers in fighting And vndoubtedly syth wee see that our Lord inlighteneth vs it ought to suffize vs according as it is said in the fourth Psalme that all the welth of the world cannot make them so glad which are fleshly and desire these wordly things making sporte mirth when they fare well so as they haue good store too eate and drinke True it is that you shall see them very mery howbeeit if God make his countenaunce too shyne vpon vs our ioye must needs surmount all the things that the worldlings are woont to desire Now whē Eliu hath spoken so hee addeth immediatly that a man shall pray vntoo God and appease him or finde him fauorable Beholde here yet one point more whiche importeth very much For without this calling vpon the name of God we know not rightly the frute of the ioye
faine haue all confusion to raigne and which chose such as shoulde support them in their euil and do nothing but ouerthrow al good order common weale God was not chosen in a Tauerne by parcialitie briberie and wicked practises hee was not called to his office by fauor neither hath he it by successiō of heritage as though his Peeres had agreed that he should succeed after a mortall father there is none of all this in him VVhat then Hee hath the gouernment of the world by nature insomuch that the immortall being of God and his authoritie of gouerning are things inseparable And this is it which is sayd in the .xviij. chap of Gen. by Abraham For there Abraham reasoneth that it is impossible that God should do any crueltie or outrage Can he that is iudge of the worlde sayth Abraham destroy the good with the wicked Now when Abraham sayth so he meeneth not to counsell God to bethink himselfe as one of vs might counsell a mortall man as Moyses speaking to the Iudges and likewise Iosaphat say bethink your selues for ye sit not in the seate of a creature but the liuing god hath called you into this throne whosoeuer sitteth there must not raigne as a man but as the lieutenant of god So thē we may wel admonish earthly Iudges of their office And why For they may erre yea we see that men do more cōmonly swarue aside vnto euil than hold themselues vnto good and that is both bycause they are wholy giuen vnto euill and also bicause there is no such vertue and stedfastnesse in most of thē as ought to be but though there be a good will yet is there no such zealous indeuer as were requisite Thus ye see how the earthly Iudges had neede to be put in mind of their dutie For why they discharge not themselues as they ought to do But when Abraham alledgeth vnto God that it is not for the Iudge of the world to cōdemne the good with the wicked he sayeth it to an other ende namely to shew that God cannot transforme himselfe that he should not be alwayes rightuous as well as hee is god Then is there nothing more peculiar vnto God than equitie and if wee accuse God of vnrightuousnesse it is asmuch as we would make him not to be at all And why For he is not God to be an Idoll or to be a dead and idle thing but he is God to gouerne the world he hath his soueraine maiestie in such wise in himself as he must needs be a Iudge being a Iudge he must needes bee so vpright as there may be nothing amisse in him According herevnto Eliu sayth nowe that all things which he gouerneth must needes be done rightly and that there can be no vnrightuousnesse in him And why Bycause he hath created the world and mainteyneth it vnder his protection and guiding Thus haue we the true vnderstanding of this text and now remaineth to gather the doctrine that is fit for our instruction And first of all let vs mark well that God hath not created the worlde to leaue things to hauock that fortune as they terme it might gouerne all but hee intendeth the mainteyning of his creatures as he doth Therfore when we call god the maker of heauen and earth we must not restraine it to one instant but we must beare in minde that like as God hath framed the worlde so all power is still in him and hee disposeth things here beneath so as he hath a care of vs the heares of our head are numbred yea and hee guideth our footesteps so as nothing commeth to passe which is not fore-appointed by his prouidence Lo what we haue to marke And it is expresly said that besides him there is none set ouer the world nor none set ouer the earth and that is to betoken that his creating of the world and his gouerning of it are things that go ioyntly togither Thē if we imagin that god gouerneth not all things but that some things hapneth by chance or fortune it followeth that fortune is a Goddesse that hath created part of the world and so is not all prayse due to God alone But beholde it were a cursed blasphemie if we should thinke that the diuell could do any thing without Gods leaue for it is all one as if we should make the diuel a particreator of the world Therfore let vs lerne that there is an inseparable bonde betweene these twoo things namely that God createth all things and that hee gouerneth all things And that is the cause why it is expresly sayde that God hath builded the worlde And do wee then thinke that hee nowe calleth a companion to helpe him to order his creatures True it is that God doth vse inferiour meanes to gouerne the worlde howbeit that is not to diminish his owne authoritie or for that hee will haue any companion for hee raigneth continually from aboue VVhat else are the greatest kings but only Gods handes And hee serueth his turne by them as he thinketh good According as he by his Prophete Esay vpbraydeth the proude Sennacherib who thought himselfe too haue made all things by his owne cunning Yea sayeth God what art thou else but the axe in the hande of him that heweth If a man holde a sawe or a knife to cut withall and too serue his turne at his pleasure can the toole turne it selfe agaynst the man No but it is to shew that a man hath not onely his handes and armes to helpe himselfe withal but also that he hath the things that are without him at his cōmaundement Is there any power in mortall creatures but from the liuing God do they not holde all of him Then are we nothing if we be separated from him For it is he in whom we haue our life mouing and being Therefore let vs vnderstande that when God vseth worldly meanes and serueth his turne by men as by instruments that is not to lessen or to strengthen his owne authoritie but contrariwise to shew that he hath the guiding of them and that if he do but commaunde or whistle as he himself sayth men must needs go forward to execute his will yea and the verie diuels of hell are compelled vnto it And although they bee vnwilling and that it be vtterly agaynst their intent yet notwithstanding God driueth them by violent power to execute the things that he hath ordeyned in his prouidence And so we see now after what sort we must consider Gods prouidence namely that hee hath a care of the whole worlde and watcheth ouer al his creatures not only to foresee what may happen as some fantasticall persons imagine that God beholdeth the things as it were aloof which are here beneath then prouideth for them afterward but also which much more is that nothing may be done which he hath not determined so as his will is the rule of all things Thus yee see what is shewed vs in this
the holy ghost speaketh after this sort it is to shewe men that they are verie diuelish in presuming after that maner to set vp their bristles agaynst God and to murmure when hee worketh not to their lyking So much the more therefore ought wee to wey well the wordes that are conteyned here And as oft as wee bee tickled with any intents to bee to inquisitiue of Gods doings or too bring him vnder coram let vs consider what we do and into what maze we enter For it is all one as if we would rob God of his Maiestie and abace him in this world and make him subiect to that we thinke good ▪ Alas and were not that too great a despyzing of him whether go we Therefore when any such thing commeth to our minde if we be thinke vs not as we ought to do let vs remember this saying If thou grudge after that maner thou settest thy selfe agaynst thy god Beholde the holy ghost hath alreadie declared and told thee into what confuzion thou puttest thy selfe namely that it is as much as if thou wouldest become the creator of thy God and if there were no more but this malapertnesse wert not thou worthie to be drowned in the bottom of hel For is there any greater pride than to desire to darken or rather to abolish the maiestie of God Thou silly worme of the earth thou cursed creature thou wretched cariō thou art a sink of all filthinesse and wilt thou take vpō thee to check so against thy maker VVhen we haue any such thoughts in vs let vs beware that we put them away yea and vtterly burie them and that we shet all fansies out of doores and stand no further vpon our reputation but say Lorde bee thou glorified in our ignorance and let vs say nothing else but this Lorde thou art rightuous in all thy doings although wee see not awhit as nowe but wee shall one day bee inlightened by thee As nowe it is great wisedome in vs to rest simplie vpon his will seeing he will haue vs ignorant for a tyme Ye see then that it standeth vs in hande to put this sentence in vre Furthermore whereas it is sayde that we teach God the thing that he perceyueth not It behoueth vs here to make comparison betweene God and vs For he hath bin from euerlasting and we be but as snayles of one dayes breede and yet wee put out our hornes immediatly And what for that It is but water VVherof are snayles made or wherof come they Ye see then we are but as snayles and are chaunged incontinent And is it meet that we shoulde poke out our hornes agaynst God what strength what courage haue we of what cōtinuance of time are we we bee but threescore or fourscore yeares in the worlde I speake of the eldest sort And what then can our vnderstanding be On the cōtrary part let vs mark of what continuance Gods wisedome and knowledge are From euerlasting before the worlde was made all things were present with him hee hath not increased in wisedome neither is he abated in any thing But he knewe all things euen before the world was made So then must not men needes bee worse than madde when they giue theyr affections head after that sort to say the matter ought too haue gone thus How now Hath not God consydered how this thing ought to be done Is he not wise ynough of himselfe Is not this an ouerturning and marring of all things He is not like mortall men For except they haue debated vpon a matter afore hande and taken counsell of it they can do nothing that is good and profitable Hath God neede to consult Hath he neede to debate of matters aforehande How should that be For as I sayd afore all things haue bene present with him before all tymes VVhat is to be done thē To suffer our selues to be taught by him knowing that there is no vnderstanding in vs and that we do but glide through this worlde and our life vanisheth away as a shadowe we be blinde wretches and although there bee some reason and vnderstanding in vs yet is it not able to guide vs and muche lesse too aduise God what he should do but serueth only to make vs vnexcusable And so the reason that wee haue standeth vs in no stead but to conuict vs and condemne vs And therewithall the holy scripture sheweth vs that wee bee blinde wretches yea and wee are sufficiently taught it by experience And therefore if we take vpon vs to teache God whither do wee rushe That is the cause why I sayde that it behoueth vs to knowe first what our ignorance is And secondly that it belongeth vntoo God too dispose of all things that when wee vnderstande the want that is in our selues we may bee out of doubt that it belongeth vnto him onely to remedie it Then do we lack vnderstanding let vs craue it of him sayeth Saint Iames which is the welspring of it and giueth it without vpbrayding For God dealeth not nigardly with vs as men doo who when their goodes do diminish are greeued if they be to much called vpon It is not so with God For he neuer ceasseth to do vs good Therefore let vs learne to offer our selues vnto him when wee want wisedome and let vs not doubt but hee will giue vs as much as shall bee necessarie for vs And this doctrine whiche I haue touched is exceedingly for our behoofe For what hath bin the cause of so many corruptions in Christendome insomuch as the good doctrine hath bin peruerted and imbaced but bycause men haue bene desirous to bee ouer wise as though God had not bene well aduised VVhen men presume to put forth their owne inuentions and to say this will bee good and that must be done and such a thing must bee remedyed and after what sort After their owne fancie And had not God foreseene it Howe happeneth it that he did it not afore VVee see what God pronounceth and theretoo must we hold vs He will haue vs to receiue all things for good and holy which he speaketh And beholde men step in and will play the sticklers and rowe betweene twoostreames And why For they could finde in their harts to do God so much wrong as to say he is scarce wel aduised and that they themselues are wizer than he But we shall knowe this thing the better by taking of a thing that is grosse and easie to bee vnderstoode which is that the Pope hath gone about to deuide the things that God hath ioyned togither that is too wit that hee hath bereft the people of the cup in the Lords supper and told them that they must content themselues with the one kind namely with the Oste and that the cup serued but for the Priest to sing Masse withall And what alledged hee O there woulde be many inconueniences True it is that all those inconueniences are grounded vpon beastly superstitions too make men
them to haue what too say and none must thrust himselfe forth vnlesse he bee called like as hee sayth in the .xij. Chapter of the first to the Corinthians that we haue receyued the things at our Lordes hande which we communicate to our neighbours Then must not any man take vpon him an office in the church except hee be called and haue wherewith to furnishe the roome For it is a recorde that God will be serued by vs when he dealeth his gracious giftes to vs by his holy spirite S. Paule then declareth and presupposeth that suche as speake are furnished aforehande Neuerthelesse he addeth that when God hath reueled more to another man the first must hold his peace and giue roome to the spirite of god And thus ye see why it is sayd here that although wyse men speake and that God alloweth them and also that they bee furnished wherewith to do it yet notwithstanding they must also harken and be contented to hold theyr peace when another man speaketh better For the Prophets do alwayes yeeld themselues subiect to the holy Ghost who is the fountaine of all vnderstanding Also although a man haue receyued very large giftes of grace yet doeth God deale them vnto him but in measure to the intēt to abridge al occasion of aduancing ourselues to much as though any man might be sufficient of himself God therfore hath set it as a band of loue among vs that one of vs should haue neede of another and it behoueth vs to mainteyne it by brotherly communicating For this cause except we will be rebels against God it behooueth vs to be willing to receyue good doctrine at his hāds although God haue inlightened vs by his word Neuerthelesse it is certayne that heere Eliu intendeth to reprooue Iob as if he sayd that Iob hath shewed himself to be euill taught And surely althoughe Iob were a man of greate learning yet was he so caried away by his passions as he was in manner dulled and his wordes were out of order This is the thing that Eliu ment to say And in this streine we haue a good admonition to gather Firste of all if Iob whome God had indued with so greate grace bee condemned as a man voyde of wit be reported to haue bin excessiue in his passions yea and that although hee had streined himselfe to represse them yet notwithstāding he toke to much libertie and wandred beastly in his words what is to bee thought of vs Then let vs take heede too preuent this condemnation and whensoeuer oure minde is ouersore shaken so as we haue fretted against God and would haue entred into disputation and pleading agaynst him let vs in the end suffer ourselues to be reproued by the holy Ghost And why For if Iob who was an Angell in comparison of vs were not spared what shall we bee Specially seing we be so heady and vnruly as wee wil not yeeld in any one poynt which we be inforced to know to proceede from the hande of God but our mindes are so lofty as wee woulde rule both heauen and earth and as you woulde say correct Magnificat Seeing then that we be so bolde what shall be done to vs Shall we not be blamed a hundredfold more than Iob was It is a thing that ought to make vs sory at the heart when we see our passions so outrageouse Furthermore we haue to marke in generall that a man shall neuer be meete to teach except hee do with all humilitie suffer other men to reproue him when he hath done amisse Lo howe God intendeth to hold vs in awe by this text And therfore let euery mā apply it to his owne instruction For if it be sayd that men of vnderstanding must aswell heare as speake what must they do that haue no vnderstanding at all Neuerthelesse wee see now adayes that it is not for the wise too speake or too harken when they haue spoken who bee they that haue full scope too speake and babble and make other men holde theyr peace VVitlesse folke in whome there is nother skill discretion nor iudgement A drunckarde that is dulled with his gluttonie insomuche that when hee riseth in the morning hee hath scarse disgested his euenings wine and is ready by and by too go to a tauerne and there playeth the beast all day and the double beast all night Suche a man shall nowadayes haue free libertie to speake and other men must keepe silence afore him and giue him the hearing And howe is that Full shamfull VVe see that they which haue least shame haue most libertie to speake and as for such as are men of vnderstanding they must haue their mouthes shet they may in no wise bee broughte in Lightheaded and disordered folke and which is the cheefe of al mischeefe the despysers of God haue their full scope True it is that although they were the wittiest men in the worlde and of a sober and settled minde yea and also of greate skill yet is it certayne that they should alwayes be but beastes if they haue not the feare of god But beholde the despizers of God starke beastes drunkards and gluttons vnthrifts suche as haue nother honestie nor shame euen those as I haue sayd do nowadayes royst it out those speake what they list it is not for any mā to be so bold as to quetch against them Lo at what poynt we be And agayne as for to bee hearde Howe dare any man nowadayes tell other men their faultes For althoughe sinnes bee as howge as mountaynes yet may no man see them If a man say howe nowe Ought suche things to bee borne withall It will be answered hah what is it we see it not Ye wretched beasts if ye had no eyes ye were the lesse to be condemned but you are sufficiently conuicted and there is none of you all but he hath the sting of conscience To be short although ther were nother preaching nor warning nor any thing else yet the very heartbytings that gnawe you within might make you too see that there is nothing in you but euill and yet you aske still hah what is it So then we are far of from putting this doctrine in vre where it is said let wise men speake let men of vnderstāding heare VVhereas none but fooles witlesse folke and mad men haue libertie to speake and binde other men to the stake so as they haue all authoritie yeelded too them yet notwithstanding they haue no eares to heare nor to receyue correction If a man woulde tell them their faults they be suche as cannot abyde any bewraying Neuerthelesse if wee go agaynste the thing that God hath stablished oure stryuing to ouerthrowe it shall bee but in vayne It is too harde a wall for vs And therefore lette suche as rushe agaynste it assure their selues that it shall be to their ruine and destruction Lo what wee haue too beare in minde And therefore sith we knowe howe things are
beare vs any enuie as thoughe wee were able too anoy him his Maiestie shall alwayes continue vnappeached spight of oure teeth Seeing it is so wee must conclude that there is no proportion betwixt him and vs nor imagin that when God is offended hee hath good cause too bee angrie for feare least men should bereeue him of his right True it is that men are blameworthie for so doing but yet can not any thing preiudice him at all So then there is no infirmitie in him that hee shoulde enuie hys creatures for hee is great And Eliu addeth moreouer that hee is great in streength of heart or that hee is mightie in vertue of minde Herein Eliu toucheth another vice which is in men For euen they whiche are mightie and ought not to enuie their inferiours are notwithstanding so womanish hearted that they are afrayde of them according as wee see that euen kings and princes whiche are of a spightfull nature are sorie when they see any vertuous man And why For there is no true noblenesse in themselues to say God hath ordeyned me too aduaunce men of vertue and too esteeme them and honour them but cleane contrariwise forasmuche as they bee bace minded themselues they would haue all the world like them and are ashamed too see an honest man If there bee a prince that would wallow in all filthinesse and keepe a stewes in his Court It greeueth him too haue his lewdnesse discouered whereas whoredome reigneth euerie where yet doth he seeke still to get more libertie to giue himselfe to all lewdnesse For asmuch then as men are seene too bee so bace minded Eliu sayeth that wee must not imagine God too bee after that fashion And why For besydes that hee is mightie and men are notable too reache vntoo him hee is also mightie in vertue of minde hee lyketh well of vertue Iustice pleaseth him hee alloweth goodnesse and hee seeketh by all meanes too shewe that the more vertue that there is in men the better he is serued and honoured For the thing wherein the glorifying of God consisteth is that men shoulde bee vertuous If a king see any of his subiectes more woorthie of commendation than himselfe it mislyketh and greeueth him VVhy so Bycause the thing whiche is in others wanteth in himselfe But it is not so with god For why Haue men any goodnesse of their owne nature No but wee must bee faine too receiue it of God he is the wellspring from whence it must come Seeing it is so God needeth not too feare that his honour should be darkned by mens vertues But marke heere what wee haue too consider we shall neuer knowe God to bee righteous and mightie in himselfe as wee ought to doo if wee consider him but by our naturall wit. And why For our mindes are too grosse and heauie too mounte so high But when wee see the vertues and graces whiche hee dealeth vntoo men those are fayre myrrours and liuely pictures wherein hee sheweth himselfe and the more that men walke in righteousnesse the more is hee continually magnifyed as in the thing wherwith hee is serued and honoured So then wee see nowe that wee must no more match God with men nor iudge of him after our guize and fancie but he must be vtterly sepatated from them according as in verie deede the heauen is not so farre off from the Earth as there is distance betwixt him and vs as I haue alledged alreadie out of the Psalmes and the Prophet Esay And nowe after that Eliu hathe spoken so hee addeth that whiche I haue touched alreadie that is too witte that although many things bee out of order in this worlde yet a man maye perceyue the markes of Gods prouidence And vndoubtedly although God do not as nowe keepe one vnchaungeable rate yet notwithstanding it is well seene that God is aboue all the things in this worlde and that if hee guided not the sterne there woulde bee a horrible confusion euerie where Therefore let it suffice vs too haue heere some markes of Gods prouidence too the ende wee may giue him his due glorie and say Lorde thou arte Iudge of the worlde howesoeuer things fall out And althoughe thou leaue many sinnes vnpunished and cause the righteous and innocent too suffer many afflictions yet neuerthelesse wee perceyue that all thinges are guided by thy hande and thou haste souereyne dominion ouer all things Yee see then what Eliu treateth of heere and first of all hee sayeth that God quickneth not the wicked that hee giueth iudgement too the afflicted and that hee turneth not away his eyes from the righteous These sentences whiche Eliu taketh are generall and also it behoueth vs generally too conclude that God is righteous euen when wee perceyue not any signe of his righteousnesse And wee must remember the thing that hath beene declared afore which is that when wee see that things are not set in so good order and perfection as wee woulde wishe it muste put vs in minde that God will one daye iudge the worlde in the person of his sonne according too the article of our beleefe that Iesus Christ muste come too iudge both the quicke and the deade and truely as I haue sayde if all things were disposed as were too bee wished what a matter were it VVee shoulde no more looke for the last resurrection Doo wee then see that God executeth not all his iudgements but reserueth some too himselfe Let the same confirme vs in the hope of the last daye and of the comming of the Lorde Iesus Christ vntoo whome God his father hath giuen all power too the intent hee shoulde appeare in his Maiestie too right all things that are out of order and too set them at a stay And when wee see that God punisheth some offences and delyuereth those that are his whether it bee our selues or others let the same susfise vs too allowe of his prouidence I see that God hathe punished suche a fault then muste I conclude that hee hath shewed mee as it were a myrrour of his iustice and that the wicked shall come too account before him For why hee accepteth no persons hee is not an earthly Iudge that wil doo good iustice by startes so as if there bee some fault committed it shall bee punished with great rigour and in the meane while many others shall bee let slippe through some briberie or parcialitie and so shall the Iudge bee quite and cleane chaunged This is euident insomuch that all the Iustice in the worlde yea euen the best that is too bee founde is but theeuishnesse bycause it proceedeth not of a good and sounde minde that holdeth out continually But there is no suche thing in God hee is not moued with fauour nor corrupted with rewardes VVhat then Hee iudgeth according too the truth Seeing it is so wee muste needes conclude that when God punisheth an offence therein he sheweth vs that nothing escapeth him but that all our woorkes must come too
God and howsoeuer the worlde go with them they growe hardhearted and wexe euerie daye more blockishe than other till God haue giuen them quite ouer so as they feele no more remorse of mynde as Sainct Pa 〈…〉 speaketh of them And surely it is the extreemest of all miseries and the verie vpshotte of theyr decay when they feele no more greefe that is too say when they haue no more remorse of conscience but beare with themselues in sinning and go on still in their common trace according also as Salomon sayeth that the wicked man is then come too the gulfe and dungeon of iniquitie when hee hath no more feeling too returne vnto God and too humble himselfe and too mislyke of his faultes Contrarywise when the faythfull are touched with the Maiestie of God they kindle the fyre more and more like as if a man hauing alreadie some Coales or svrebronde shoulde kindle it more Euen so deale all they that couet too walke vprightly For after that God hath once touched them and that they themselues by beholding the order of nature haue once perceyued that there is a soueraine Maiestie which guideth and gouerneth all things they applie that reuerende feare to their owne instruction so as they pricke and prouoke themselues in their heartes too resort vnto God bearing him continually in their remembrance And as oft as they haue occasion too looke vpwarde or downewarde they prepare themselues too the knowing of God so as they gaze not aboute at aduenture but bethinke themselues throughly aforehande that they must looke vpon God the maker of all things VVee see then that whereas the wicked and heathenish sort labour to become blinde and therewithall too wexe hardhearted against God and finally too become brute beastes voyde of vnderstanding and discretion the faithfull take profit of the knowledge which god giueth theÌ„ by the meanes of his creatures and coÌ„sequently the said light increaseth groweth strong in them they inforce themselues to it to the vttermost of their power And that is it which Eliu meÌ„t here by saying that his heart trembled and leapt out of his place True it is that the wicked shall be afrayd of thunder and lightning and spite of their teeth the Maiestie of God must touch them too make some secrete alarum within them but yet for all that they dispatche away such thoughtes and treade them vnder foote On the contrarie part suche as desire to knowe God do vppon occasion of such beginning set and applie their whole studie too aduauntage themselues by that feare and dreade which God sendeth into their heartes Furthermore Eliu vseth goodly similitudes here in describing the thunder lightning frost and tempestes Hee sayeth that a man may heare Gods voyce yea euen a voyce of great noyse sayeth hee and a sounde that proceedeth out of his mouth Heere Eliu speaketh not of the woorde which is dayly preached vntoo vs for vs too take learning by it and wherein God doth familiarly shewe vs his goodnesse but by Gods roaring voyce and by the noyse that proceedeth out of his mouth hee meeneth the thunders that are made in the ayre and there in hee declareth by a similitude that our Lorde hath a maner of speeche which is able too make all Creatures too quake And not onely in this place but also in the nine and twentith psalme it is sayde That the voyce of God thundereth the voyce of God maketh the Mountaine of Libanus too rore the voyce of God clyueth the greate trees the voyce of God maketh the Hindes to cast their Calues the voyce of God is hearde in the Mountaynes the voyce of God maketh the whole Earth too shake This voyce is none other thing than the same noise that is made by the thunder neuerthelesse it serueth too reproue men of their vnthankfulnesse in that they giue not eare too Gods thundering â–ª according also as it is a common prouerbe when men play the madde men to say that they are so lowde that a man could not heare God thunder for them Yee see then that the Scripture vpbraydeth vs with such blockishnesse and bereeueth vs of all excuse For if men say Tush we neuer had any learning the scripture was neuer opened vntoo vs what then Did it neuer thunder in all our life Did God neuer speake Haue we not conceyued such a maiestie in him as we ought of right to stoupe to honour him and too submit our selues vnder his obedience But all that we do is too no purpose wee bee as bad as brute beastes there is as it were a madnesse in vs matched with pride if we cannot consider that hee hath all authoritie ouer vs Ye see then that men are sufficiently conuicted when it thundereth For they ought too consider the voyce of God namely the greate and lowdsounding noyse whiche maketh the ayre too roare Againe if men say they bee ignorant and as it were in darkenesse what matter makes that The lightnings do as it were clyue asunder the Skies and wee see suche a brightnesse as God sheweth himselfe sufficiently yeâ— euen too take all couert from vs that no man might flatter himselfe in his hypocrisie nor go about too iustifye himselfe as though wee had knowne nothing of god For the lightning is ynough too she we vs the glorie that is in him Thus yee seâ— why Eliu speaketh heere of the greate noyse and sounde that proceedeth oute of Gods mouth And hee in â—argeth the matter bycause menne are too retchlesse and if one tell them in fewe woordes the matter which I go aboute too lay forth â–ª they haue no greate regarde of it it slippeth away from them out of hand Here therefore Eliu standeth longer vpon his matter and pursueth it further bycause wee ought to consider well the order that is in the thunder and lightning and also in the rayne and deawes and in all the stormes that wee perceyue And he speaketh expressely of sweete and gentle showers and also of the boystuousnesse and violence that are seene oftentymes in that behalfe as in pursuing that which he had touched alreadie concerning Gods iudging of the worlde sometyme by sending raine from heauen and somtyme by giuing abundance of food For if a sweete rayne come in due season it will make the Earth frutfull but otherwise the raine will marre and destroy all the benefites whereby we looke for sustenaÌ„ce Therefore wee perceyue both twaine of these things in God and that deserueth well to be considered Also that is the cause why it is sayd that God dooth wonderfull things which we comprehende not by the thunders which hee sendeth For in verie deede after it hath so flashed and that the Lightning hath flowen throughout and the Thunderclappes haue beene heard immediately there commeth a tempest and God letteth the raine and the storme and the hayle too poure downe without tariance and whersoeuer the dint of the tempest lighteth there insue incredible things For ye shall see a man
afore saying Behold I pray you such a man thinks him selfe verie wise and of great skill but I like not of him and I maruell howe men can suffer him to talke after that fashion After the same manner deale wee with god For we bee not so hardie as to speake openly against him and in verie deede nature teacheth vs that it ought too make vs shudder when we do so lift vp our selues against him that hathe made and fashioned vs but in the meane whyle wee ceasse not to bee so spitefull and wicked as to grudge and repine against him in huckermucker and too picke quarels to this and that VVherefore as oft as we be tempted to find fault with Gods works let vs learne to come before him and to bethink vs of that which is conteyned heere namely how we shall speake vnto him and at what poynt we may begin And then shal we haue cause to represse ourselues and the folie that was in vs before must needes be subdewed and fall vtterly to the grounde Thus yee see how we must take this sentence where it is sayd Tel vs what we may say vnto God. And wheras it is said we cannot order our matters bycause of darknesse therein the ignorantnesse of men is the better expressed vnto vs For heere we be as it were wrapped in darknesse so as we see not a whit And how then can we order our matters Behold God dwelleth in light so as he seeth not only when the Sunne shyneth as a mortall man doeth For if a man walke at hygh nonedayes he seeth his way and when he giues himselfe to the doing of any thing the light of the Sunne is his guide and direction and again if he intend to view his grounds and possessions he looketh round about him God therfore not only hath that but also dwelleth in so gret and infinit light that nothing is hiddē from him al things are open vnto him there is no time past nor time to come with him he reacheth euen into the deepes and dungeons as we haue seene heretofore How then can we teach him his lesson seing that we dwell in darknesse It is as if a man wereshet vp and sawe no whit of light and yet should say to another man thou wotest not what thou doest Shall a blinde wretch tell a welsighted man that he knowes not his way or that he seeth not what hee doth Now if we compare our selues with God it is certein that we be worse than blind As for him he seeth not after the maner of men but hath a far other maner of fight Therefore must we not needs be worse than mad if we presume to gainsay him or to find occasion to reason against him That is the cause why darknesse is spoken of heere Then let vs consider our own state and also the state of God we shall shet our mouthes and not presume any more to pleade against him with such libertie as we doe but there shal be a lowlinesse in vs to fal low whatsoeuer god doth and confesse that there is nothing but rightfulnesse wisdome goodnesse equitie and iustice in him so as there remaineth not any thing for vs but to glorify him in all respects If we knew no more but some one litle peece of his doings yet should we needs condemne our owne infirmitie in that we cannot glorifie God as we ought to do by reason of our ignoraunce And heere by the way let vs marke well that men are rebuked for their rashnesse in that they make haste too speake before they knowe any thing VVee see howe tickle our tongues are specially if it be to talke of God and of his wonders VVee descant vpon them And howe At all aduenture And yet notwithstanding wee bee as it were in darkenesse Therefore let vs learne to rule our talke according to our own smalnesse Howbeit therewithall on the other side let vs consider the infinite goodnesse of God in that he inlightneth vs in the middest of darkenesse by his word and that although we vnderstande nor perfectly in all poynts howe he made the world nor perceyue the meanes whereby he worketh still yet he ceasseth not to make vs priuie of his minde so farre forth as is needefull for vs And that is the cause why it is sayde that Gods wisdome kept him companie when hee made the worlde rayzed vp the mountaynes sunke down the valleyes and stablished the order which wee see But it is sayde also that the same wisdome cryeth out in the streetes saying come and I will giue my selfe to you I am redie to talke familiarly with men yea and my delight is in them and it is my whole pleasure to dwell with the inhabiters of the earth Seeing then that Gods wisdome which of it selfe is incomprehensible too vs protesteth that hir delight and pleasure is to dwel with vs and to bee familiar with vs I pray you haue wee not cause to be of good chere and to be watchfull to take profit of the things that God sheweth vs howbeit with such sobernesse and modestie as wee may not couet to knowe ought but that which he teacheth vs and to glorifie him by yeelding him his deserued prayse Thus yee see what we haue to marke in this verse Nowe it is consequently sayde If I speake who shall reporte it vnto him shall not bee bee swallowed vp that dareth vtter one worde Here Eliu expresseth yet better the thing that I haue touched afore that is to witte that all the vnaduised wordes whiche wee shoote foorth concerning God and all the wanderingimaginations which wee conceyue in our braynes are as it were grudgings that are made in huckermucker And therevnto tendeth the similitude whiche I alledged of a cowarde that durst not stirre one finger and yet notwithstanding falles to moyling against those to whome God hath giuen more discretion and seketh to be wise by backbyting of other men Euen so deale we to Godward For there is none of vs but he hath to much boldnesse skill to reply against gods doings but yet for al that we do but brabble and as for him hee voutsafeth not to heare oure words So then Eliu sheweth here that men shal gaine nothing by settling thē selues after that maner against God. And why Who is he that shall reporte it to him This is as if some begger should speake of a great King and say O ▪ it were meete that the King shoulde be better aduized than to do this or that For it might be answered my freende you muste then get some messenger too goe giue aduertizemente of this whiche you speake for seeing that the Kyng hath not aduice and wisedome ynoughe excepte you be of his counsell you were best to go to him to giue him your aduice or else to finde out some messanger too send him your counsell by If a poore begger should speak so euery man would mocke him But there is more cause to mocke at our
Do we not deface his glory and maiestie asmuch as we can Therefore this knowledge which wee weene to haue shall make vs the more guiltie bicause our vnthankfulnesse be wrayeth it self therein But howsoeuer the world go let vs alwaies beare in minde that euen in the basest things there is an incomprehensible wisdome of god VVe will perchaunce say that this is knowne both to great and small but if we come once to the souerayne cause it will bee found that euen the wizest of vs are to seeke in that behalfe and the more that they would shew the finenesse of their wit the more will God be auendged of their pryde according also as it is good reason that he shoulde make vs perceyue how wonderfull his woorkes are and that when we haue any knowledge of them the same is but in parte thereafter as it pleaseth him to deale it vnto vs and that as hath bene sayd he alwayes reserueth stil some part to himself in somuch that he keepeth the causes of things hidden and secrete in his owne minde whereinto it is not for vs to presume to enter as now And it is a goodly lesson to know how to put a difference after that maner betweene the things that God reueleth vnto vs and the things that he keepeth to himselfe according also as Moyses speaketh thereof Our God sayeth he keepeth his secrets to himselfe and the things that are reueled belong to vs and to our children according as it is coÌ„teyned in the law True it is that there Moyses speaketh of the lawe that was published as if he had sayde let vs bethinke our selues for God hath graunted vs a singular benefite in vouchsafing too shewe vs his will and in gyuing vs peculiar instruction howe to walke in his commaundements Therefore let vs receyue this record let vs suffer God to schole vs and let vs be good scholers to him and in the meane whyle let vs let him alone with his secretes that is to say lette vs hold vs contented with the doctrine that he hath set downe vnto vs let that bee our meeteyard and lette vs passe no further VVhy so For our Lordes secretes sayeth he belong to himself and the things that he reueleth belong vnto vs and no more By the way wee may apply this text to that which is sette downe here VVhy so â–ª For we see what God sheweth vs in the order of nature Howbeit but in small porcion for he intendeth to holde vs alwayes shorte â–ª and to shewe vs that wee bee too dull and simplewitted to mount so high as to know Gods secrets So then let vs learne to take this instructioÌ„ which God giueth vs and to profit our selues by it and let vs go no further This is a very necessarie admonition considering on the one side the rechlesnesse and on the otherside the fond presumptuousnesse that is in men For if God hyde his secretes from vs it should seeme that we would go about to know them whither he will or no. Is it not apparant howe desirous and eager menne are to knowe things that are not reueled vnto them O say they I would fayne know this and I woulde fayne knowe that â–ª and therewithall they streyne themselues to enter into discourse Of what things Of the things that are concealed from them in the holy Scripture Lo how menne haue alwayes ouer labored theÌ„selues to knowe the things that God ment not to teache them bycause he knoweth that it is not good for them VVee see then the madde presumptuousnesse that is in men to be desirous to conceyue in their brayne the things that are not graunted to them and to enter into Gods secretes whither he will or no. Againe on the otherside they be as retchlesse to take holde of the things that God teacheth vs God declareth vs his will so farforth as is for our behoof he chaweth our meate to vs to the inteÌ„t we might swallow it downe the easlier bicause he knoweth vs to be but weaklings he teacheth vs familiarly according to our owne nature Verely the holy scripture is as plain a discouerie of things as can be â–ª the good will of God appeereth there outright and if wee applied our mindes therevnto we should finde all things there whiche are requisite for our welfare For there God applieth himselfe to our rudenesse hee talketh familiarly with vs yea and he lispeth after a sorte as a nurce would do with hir little babes But yet are not wee carefull to profite our selues by folowing him And therefore seing wee be so rechlesse and negligent to profite by the holy scripture yet in the meane while be so curious inquisitiue or rather so foolish madbraynd as to couet to know more thaÌ„ is meete for vs let vs beare in mind how Moyses telleth vs that our Lords secrets beloÌ„g to himself therfore that we must not be inquisitiue of the things whiche God listed not to discloze vnto vs but be contented to be taught here by the meane that he hath ordeyned and in the meane whyle let God alone with his secrets without assaying to reach aboue him and glorifie him knowing that we be not yet come to the perfection of beholding him face to face but that it behoueth vs first to be traÌ„sformed into his image which thing shall not be fully done till he haue ridde vs cleane of all our fleshly imperfections So then let vs remember in effect that when we haue tasted of Gods wisdome iustice and goodnesse in all his creatures wee muste conclude that we come not to the highest degree but fayle thereof in the middes of our way thereby let vs take warning to honour him and to submit our selues wholly to him Nowe after that mention hath bene made of the earth of the deepes â–ª of the waters of the snow of the rayne which moysteneth and of suche other things by and by here is speaking of the skie and of the starres Here our Lorde setteth downe the thing we haue seene before whiche is that in the order of the skies a man shall perceyue many recordes of his goodnesse and loue towardes vs and also many signes of his wrath when it pleaseth him to visite vs for our sinnes and to make vs feele that he is our iudge And for that cause it is sayd purposely Come on waâ—t thou borne when I created the Planets and the other Starres â—nd all the signes of heauen waâ—t thou there Or arte thou able to bid them go that they may go or canst thou restreyne the pleasantnesse of the Pleyades or canst thou vntie or vnknitte or loozen the handes of Oâ—ion Here are certayne of the celestiall signes named wherin the Hebrues them selues do not agree but yet notwithstanding a man may perceyue that the first worde which is set downe here betokeneth certayne starres that appeere in the springtime and bring a sweete rayne too open the earth and too make it yeelde frute For that
cause it is sayde Canst thou bynde vp or restreyne the pleasantnesse of the Pleyades whiche cause the earthe to become fresh and greene Canst thou restreyne God from sending men the pleasant spring time to glad them withall Afterwarde hee speaketh of Orion which is a cleane contrarie signe and bringeth great blustring stormes and waterfloudes Othersome translate it Arcturus whiche is termed a keeper of the things that can be shet vp or restreyned and of the vapours that are haled vp into the ayre But it is not needefull to stande muche vpon that point it is ynough for vs to know that it is a signe which betokeneth great tempests and rage of waters Therefore it is sayde Art thou able to vntie his bands as who would say wee beare no sway in the skies in so muche that wee can not but be rauished out of our wittes to thinke vpon it Nowe first of all let vs marke in this texte that men are warned of the shortnesse of their life and that serueth to represse them when they would ouershoote them selues to farre For whom do we thinke our selues to be much ado haue we to be borne and yet will wee needes blame Gods doings Yea and shall we teach him his lesson as though hee had no skill too gouerne the worlde where were we at the time that all things were created were we of counsell with God to helpe him when things were put in so goodly and wonderfull order There is nothing at all in vs in so much that wee could hardly get out of our mothers wombe and yet notwithstanding ▪ wee will take vpon vs to be his iudges It were a fayre sight that a yong babe which coulde scarce speake shoulde take vpon him to gouerne the whole world and chalendge all wisdome and discretion too bee in him selfe alone And what are wee in comparison of God Although we were come to fourescore or a hundred yeares of age what is it in respecte of the euerlasting time and wisdome of God who was before the worlde was created And againe what is it in respecte of the gouernement that hath continued so long time Therefore when so euer wee thinke vpon the shortnesse of our life let vs bee sure that by that meanes God rebateth our pryde to the intent wee should not be so selfewyze as too take vpon vs to dispute againste him And this is the firste and cheefe lesson that wee haue too learne in Gods schoole Verie well no doubt but wee shall haue whereof to make our boast when we shall haue profited in that poynt and therefore so long as wee bee conuersant in this worlde let vs bee contented too heare God speake and to beare in mynde what so euer hee telleth vs that wee may profite more and more by it And moreouer let vs not goe about to aduaunce our selues against him for if there were no more but this onely saying that our life is nothing were it not ynough to holde vs in awe and meeldnesse Lo what wee haue to beare away on the one side But heerewithall we haue also a good comfort to gather which is that for so much as wee see that God hath preserued the world so long a time in good state before wee were borne wee neede not doubt but he will prouide for the time to come Therefore whensoeuer we be vexed and troubled with any great thought of minde and therby prouoked to this or that let vs put our selues into Gods hande for he knoweth howe to gouerne hee is no yong beginner So then sith wee see that this order hathe continued euer since the creation of the worlde and that for all the chaunges which haue happened in the meane whyle men perceyue that all things haue bene so well dispozed that the world hath still bene preserued in his right state I say if wee bethinke vs well thereof we haue cause to glorifie God and seing that his iustice goodnesse wisedome and power appeere therein let vs be contented therewith and assure our selues that hee will aswell continue the same to the ende as hee hath begonne it Lo what we haue to marke Agayne whereas mention is made of commaunding the celestiall signes let vs alwayes marke that it is impossible that this orderlinesse which wee see should come eyther of the starres themselues or of any other mouing than of the hande of God which gouerneth from aboue And so although the starres haue their seasons to mount aboue vs and likewise to go down againe out of our sight yet notwithstanding lette vs assure our selues that the same happeneth not at all auenture but that it is God which commaundeth it and although hee haue giuen them their influences from heauen yet hath he the guyding and ouerruling of them still And for proofe hereof the Planets moue all yeeres alike and yet it is apparant that there is greate oddes in their mouing VVhat is the cause that the earth is freshe in the springtime It is bycause the Pleyades reygne then howbeeit not that God reygneth not ouer them For although hee haue giuen the celestiall signes their influences yet doe they not any thing of their owne peculiar motion For what a thing were that VVe should see the spring time cōtinue in one euen and measurable rate that is to say that there should neuer be nother ouermuch heate nor ouermuch cold that there should neuerfal one droppe of rayne more in one yeere than in another nor that there should neuer bee any other alterations But sith there is suche diuersitie that wee see the yeeres farre vnlike one another thereby wee perceyue that nother rayne nor snowe ingender of their owne power but that God althoughe hee haue giuen some properties to the starres reserueth still the ruling of them to himselfe and declareth that it is hee which hath the souerayne gouernment and disposeth all things as he knoweth to be expedient So muche the more then behoueth it vs to marke these texts wherin God telleth vs that although the stars haue their naturall courses and properties yet notwithstanding they be not driuen by their owne power nother do they giue influence to the world ▪ otherwise than God commaundeth them so as they obey his souereygne dominion which hee hath ouer all creatures Therefore let vs not learne too gaze at the starres as thoughe they had power of them selues to do either good or harme but let vs pray vnto our good God that when it pleaseth him to make his creatures serue to our vse he will also graunt vs the grace so to profite thereby as he onely may bee glorified Moreouer when wee see thunder lightning tempests and stormes let vs assure our selues that seing they be at his commaundement and he maketh them to serue at his pleasure we shall be safe if we be in his protection which we shall then be when we haue the inward witnesse that hee hath receyued vs to mercie and taketh vs for his children Furthermore when so
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 teÌ„ded 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 coÌ„trarietie 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 coÌ„ceale 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 marâ—elouse 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 teÌ„ptations to say what meeneth this that I am pinched with such extremitie CaÌ„not 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 coÌ„sider 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 prouideÌ„ce in general as of the things that beloÌ„g 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 notwithstaÌ„ding wheÌ„ we come to this point â–ª 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 mouÌ„t 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 prouideÌ„ce rayle vpon the doctrine that is coÌ„teyned in the holie scripture wold sone ceasse their pratling There are at this day certaine druÌ„kards 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
haue learned to mocke God and rid themselues quite of all Religion so as they hearken not any more to him to say Behold it is God that speaketh and he is to be obeyed VVe see many now a dayes who thinke it to be an ouergreat simplenesse to submit a mans selfe so willingly vnto god And what meane they by it but to shake off all feare of God To such confuzion are we come and therefore it behoueth vs to be very ware and to set muche store by the simplicitie which God requireth of vs Verely his minde is not too haue vs dulheaded for fayth is not as the Papistes imagine namely that men shoulde go on lyke Gosâ—ings VVhen the Papistes say men must lyue simply what simplicitie meane they It is that men shoulde not discerne betweene white and blacke nor know what they ought to holde and to follow But God as I sayd wil not haue vs so ignorant we must bee children in lewdnesse and not in vnderstanding as Sainct Peter sayth and wee must learne of God and fetch light at the brightnesse of his holy spirite and of his worde that we liue not lewdly but desire to be fed with the foode of simplicitie and vprightnesse as with milke For like as God handled his children after that manner in olde time so will he haue the same foode set before vs at this day also But by the way we haue to note that Gods seruants must bee ready armed agaynst suche stumbling blockes when men cast them in the teeth that they despize God and that theyr whole drift is too bring all too confuzion as now adayes the Papistes are so shamelesse as to vpbrayde vs that wee seeke nothing but to bring men to a fleshly libertie that there might be no more honestie among men nor anye man passe to serue God or to exercise himselfe in brotherly charitie VVell this is layd to our charge but not to our charge alone VVe see that Iob was assayled wyth the lyke temptations and therefore let vs beare them with such pacience as we may shew before God and the worlde that men do vs wrong in charging vs wyth that euill and well may wee answer so if we haue had an eye to frame our selues to that which God sheweth and too giue attentiue eare to that which he sayth to vs and furthermore that wee chalenge not the knowledge of any thing but that which we haue learned in his schoole that we may continue in the same For that onely worde is ynough too beate backe all the slaunders which the enimies of the truth do lay vpon vs Herewithal let vs turne men away from trust in themselues For whereas we be commaunded to serue God purely it is not too the end we should put our whole trust in him and that we should vnderstande howe wee ought not to do whatsoeuer seemeth good too our selues too turne aside eyther too the right hande or too the left but simply in all respects folow whatsoeuer God commaundeth vs Ye see then that we ought to be pure afore God and also to haue a good report among men that we walke aright But if wicked folke slaunder vs we must beare it paciently and yet for all that knowe them too bee impudent and shamelesse Eliphas hauing spoken so addeth that Iob ought not too trust so much to his own wit. Art thou the first man sayth he wart thou borne before the mountaynes Heere are auncient and gray healed men yea euen such as are elder than thy father Art thou of counsell with God VVhen Eliphas vpbraydeth Iob after this fashion that he is not old ynough and that he ought not to take vpon him such a libertie of iudging verely he hath some colour in his saying as we haue sene afore For when God is so gracious vnto a man as to let him liue long time heere he may well haue learned many a thing And againe we knowe that mens wits are the better settled by age and that yong men cast foorthe manye bubbles which age represseth So then it is to bee presumed that an old man forasmuch as he hath profited by liuing long in this world ought to be perfecter and to haue more certayne skill than other men But yet for all thys we see that in stead of profiting by long life the most part go backward For men might oftentimes with theyr age atteine to good knowledge and vnderstanding yea and vnto some wisedome Howbeit forasmuch as naturally we go from euill to worse if God vphold vs not Therefore it is to be seene that the most part of men become more fooles in their age than they were in their youth Marke that for one poynt Againe also there is no trusting in our owne agednesse in respect of Gods wisedome For hee dealeth it foorth as it pleaseth him both to yong and old according as he sayeth by the Prophet Ioell Beholde the dayes shall come that I will poure out my spirit vpon all flesh Your olde men sayeth hee shall dreame dreames that is to say they shall bee my Prophets for I will teach them and your sonnes and daughters shall see visions In that place we see how God calleth as well yong as olde and as well women as men to the receyuing of that wisedome which he sendeth into the worlde And so must all the glory of age be throwne downe and when old folke haue liued neuer so long and haue neuer so much experience â–ª it behoueth them to know that yet for all that it foloweth not that they must needes know the secretes of the kingdome of heauen For that is in the hand of God men must not presume to know it by reason of long time True it is that if God call vs in our childhood we ought to be confirmed more and more But age is not the thing that bringeth that It is the working of Gods grace and euery whit of it proceedeth from him Therefore we haue no cause to stande in our owne conceyte nor to brag as if he had any thing at our hands Heerein we see what the dotage of the Papists is who ground al the foundation of their faith vpon antiquitie saying See sirs our doctrine is not new it is not start vp yesterday nor a yeare or twain ago but the world hath liued so long time and wee bee in possessioÌ„ of it But what is that to the purpose afore God For the cace standeth vpon the hauing of the euerlasting truth whiche hath bene from before the making of the world And so we must go to God and to our Lord Iesus Christ if we will haue a sure resting stocke for our faith to leane vnto For the matter concerneth not a score of yeeres nor foure hundred no nor a thousand wee muste haue the euerlasting truth which hath bin disclozed to vs from the making of the world For if wee haue that oure fayth shall be well settled But if that want all is but
vanitie wee shall alwayes bee in a mammering there needeth but one little ▪ blast of wind and behold our faith is quite blowne downe Then let vs beare in mind that antiquitie muste not beare suche sway with vs but that yong folke may vtterly refuse to be ruled by such as are their elders specially if they go about to turne them from that whyche they haue learned concerning the only one God and his truth Lo what wee haue to marke And heere withall as for those that haue liued long time in this world let them not glory in their age nor say that they ought to take other folkes in a trip but rather knowe that they are so muche ▪ the more bound vnto God for giuing them the meanes and occasiōs to be settled and stayed ▪ and furthermore let them father all their wisedome vpon God so as all pride be cast downe that they imagine not themselues to haue gotten any knowledge eyther by length of tyme or by finenesse of witte or by their owne forecast or by their great experience or by any thing els How then ▪ Bycause it hath pleased God to poure out his spirit vpon vs that we might know how greatly wee be beholden vntoo him And let the yong men also on their side knowe that if God haue giuen them any gift of grace it is bycause he will not leaue them destitute of his spirite no more than the old folke and such as haue liued a long time but intēdeth to shew that in making vs all partakers of the selfe-same grace of his spirite he will also make vs all heyres of his heauenly kingdome to come to his euerlasting glory which he hath now reuealed vnto vs already in part Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying hym to make vs so to feele them as we may flee to him alone as to the partie that is able to remedie all our harmes and seeke him in such wise as wee may bee hilde prisoners vnder his obedience and not desire any thing but to sticke purely and simply to his word renouncing what soeuer is of our owne nature bycause there is nothing but corruption and frowardnesse in it and also praying him too renew vs in such wise by his holy spirite that by being likeshapen to his image we may haue so much the better certentie and proofe that he taketh vs for his children and we also may yeelde him thanks agayne as too our father That it may please him to graunt this grace not only too vs but also to all people c. The .lviij. Sermon which is the second vpon the .xv. Chapter This Sermon is yet still vpon the .viij. ix and x. verses and then vpon that which followeth 11 Seeme Gods comfortes a small thing vnto thee and is this straunge vntoo thee 12 VVhy is thy hart rauished and vvhy do thyne eyes make signe 13 That thou bucklest thy selfe against God and vtterest the vvordes of thy mouth before hym 14 VVhat is man that hee should bee cleane or he that is borne of vvoman that he shoulde be rightuouse 15 Behold he findeth no stedfastnesse in his Saincts nother are the heauens cleane in his sight 16 And hovv much more is man abhominable and filthie vvho drinketh iniquitie as vvater WE sawe yesterday the reproche that was offered vnto Iob in respect of his age and therevpon I saide it was good reason that yong folke should be ruled by the counsell of their elders and giue eare to suche as haue had more experience by reason of lōg vse and also that forasmuch as God hath giuen old men the grace to liue long they ought to consider that they are bound to teach others and to shew them the way and yet for all that that both yong and old ought too knowe that there is no true wisdome but of God who giueth it from aboue and that God dealeth foorth the same in such wise as he thinketh good and men must not imagine that he is bounde vnto them for he hath promised to poure out his spirit vpon greate and small as he listeth to the end it may be knowen too bee a free gift and that the praise of it ought to be giuen to him alone Now heere agayne Eliphas vpbraydeth Iob that he hath not heard Gods secretes This poynteth at all men in generall For it behoueth vs too vnderstande the rudenesse and weakenesse of our owne witte and the true meane to do it is to reuerence Gods secrets knowing that they are incomprehensible and too high for vs to attaine vnto For as long as men presume vpon their owne wit and thinke to atteyne too the heighth of Gods secrets it is certayne that they cannot be humbled nor brought to anye modestie Ye see then that the poynt whereto we must come is that we must reuerence and honour Gods secrets seeing we haue not the capacitie to cōprehend them in so much that we haue no more to do but to acknowledge our own infirmitie and to crie out euery one with Dauid Lorde how high are thy determinations how ought we to reuerence them Yee see then in effect what Eliphas ment in saying vnto Iob that he had not heard the secrets of God. And this doctrine is as often repeted and as common in the holy scripture as any can be bycause it is hard to abate the pride which is naturally rooted in all men For not onely euery one of vs will take vpon him to bee wiser than hys fellowe but also we cannot finde in our harts to acknowledge oure owne slendernesse to humble our selues euen when we come before god Therefore we haue neede to be brought low and to be warned as the Scripture doth it that we must not go about to comprehend the purpose of god For that is too high and to profound a thing for vs VVhat remayneth then To honour it acknowledging our owne rawnesse and weakenesse as I sayd afore But by the way wee muste come to that whiche Sainct Paule sayeth in the first to the Corinthians that is to wit that our Sauiour hath giuen vs of his owne spirit whereby we know and comprehend that which is aboue all our capacitie Then although we be not of counsell with God yet hath he shewed vs the fauour and honour to disclose vnto vs that which is vnknowne and hidden from vs How is that There is none that knoweth what is in man but the spirit whiche dwelleth in him sayeth S. Paule and the spirit that dwelleth in God is giuen vnto vs Thus ye see how we be made partakers of the things that are vtterly separated from vs and wherevnto wee cannot by anye meanes approch Marke heere a singular grace whych we ought to make great account of namely that our Lorde hath inlightened vs euen vs that were wretched blynde soules And although we comprehend not the things that are heere bylow yet are wee lifted vp aboue the
mirth that God condemneth VVhereby we ought to take warning to restreyne our selues and whereas we see there are many whose whole delight is too seeke such pastimes let vs say a mischeefe on them And if we will not haue the same curse to light vpon our selues let vs learne too absent our selues from such looce and wanton pastimes but let vs rather aduisedly restreyn our selues and set God alwayes before our eyes to the end that hee may blisse our mirth and we so vse his benefits as we may neuer cease to trauel vp to heauenward Thus ye see how it behoueth vs to apply all our mirth to this ende namely that there may be a melodie sounding in vs whereby the name of God may be blissed and glorified in our Lorde Iesus Christ Nowe let vs fall downe before the face of our good God with acknowledgement of our faults praying him too make vs so to feele them as wee may be hartily sorie for them and in returning vnto him desyre him to mortifie our whole nature ruling all our thoughts and affections by his rightuousnesse and making vs newe creatures to the ende we may so passe through this world as we may not be hindered by any stumbling blocks and bylettes that are in it nor cumbered and thrust out of the way by the miseries that wee haue to indure heere nor by the aduersities that God sendeth nor tempted by the prosperitie of the wicked but that wee may fight stoutly agaynst all temptations euen till hee gather vs intoo his heauenly rest and make vs inioy the inheritance that hee hath promised vs whereof we be yet destitute for a time that our fayth and hope might be exercised That it may please him to graunt this grace not onely to vs but also to all people c. The .lxxx. Sermon which is the third vpon the .xxj. Chapter This sermon conteyneth the rest of the declaration of the xij verse and so forth of the text that here followeth 13 They spende their dayes in vvelth and sodenly they go dovvne to the graue 14 And yet they say vnto God depart from vs for vve desire not to knovv thy vvayes 15 VVho is the almightie that vve shoulde serue him or vvhat shall it profit vs to pray vnto him IT was yesterday declared that Iob here speaketh of those that abuse the benefits which God bestoweth vpon them during this mortall life so as they be caried away with pleasure and are as it were drunken therwith And hereby we ought too take warning so too reioyce that there bee alwayes a measure in vs and that we bridle our selues For the thing that ought moste too put vs in rememberance of God is the receyuing of the benefites that hee bestoweth vpon vs which thing ought to drawe vs vnto him and make vs too loue him Contrarywise we see that they which reioyce without measure and order forget God and are so glad that they thinke no more on him neyther will any more be subiect vnto him So then let vs follow this modestie or meane that I haue spoken of and learne so too moderate all our pleasures that wee bee not caryed away with the worlde And there with all also bicause heere is mention made of the flute of the taboret harpe other instrumentes of musike let vs note that the things which of their owne nature be good ought not by vs to bee put to an euill vse As musike of it selfe cannot bee condemned but forasmuch as the worlde doth almost alway abuse it we ought to be so much the more circumspect this place warneth vs thereof VVee see at this day that they whiche vse musike doo swell with poyson agaynste God they become hardharted they wil haue their songs yea and what manner of songs full of all villanie and ribauldrie And afterward they fall to dauncing whiche is the cheefest mischeefe of all For there is alway such vnchaste behauiour in dauncing that of it selfe and as they abuse it to speake the truth at one worde it is nothing else but an enticement to whoredome So then it is not without a cause that Iob intēding to declare that the children of this worlde and the despizers of God doo passe measure in their reioycings speaketh of the sounde of the taboret of the flute and of other instrumentes of musike As I haue already touched hee dooth not so condemne these things as though they were euill of their owne nature but he considereth the abuse that therin is committed for men doo neuer so well keepe measure as to vse musike modestly This vice then is heere to be noted to the end that we may so thinke of it as we may take some profit thereby To be breefe let vs as long as we liste excuse the vanities that are committed in musike yet doo we see that the spirit of God condemneth them bicause that men delight to much in them and when they sette their delight and pleasure in these base earthly things they thinke not a whit vpon God nother do they ascribe the whole vnto him This is the summe of that which we haue to note out of this place Now at lēgth it is sayd that God wil suffer the despizers of his maiestie to go to theyr graue in a minute of an houre after that they haue spēt their whole lyfe in greate ioye and pleasure This thing also is very well noted in the threescore and thirteenth Psalme although he vseth another similitude there which is that the wicked go to their death without any impeachement or hinderance that they haue nother bands nor cords And thereby the Prophet ment to shew that the children of God in this world doo nothing but pine away hang the wings for sicknesse and diseases and other suche like things are as it were bandes that draw vs vnto death and pull vs backe agayne from it On the one side when wee be sicke we see that death threatneth vs for we are therby taught howe frayle a thing our life is yea they are all of them messengers whiche God sendeth to say vnto vs Prepare your selues for you haue nothing certayne nor sure in this worlde These then are bandes of death which draw vs vnto him And againe we go on pyning and cannot dye yea a man woulde thinke sometyme that wee should not liue halfe a yeare to an ende at the moste and yet wee go foorth on and in the meane season the disease continueth still with vs This wee see in the children of God but in that while the wicked spende theyr tyme in myrth and ioye yea they are lustie and full of courage and when they come to their death it seemeth that euen as they woulde wishe they laye them downe to sleepe This will seeme very strange but let vs keepe in remēbrance that which hath bin alredy declared that is to wit howe Iob ment to shewe that although God punishe not all trespasses heere in this world yet
must we not thinke that he is a sleepe nor that hee hath giuen ouer his office And why bicause he deferreth to giue iudgement vntill this present life be paste Yee see then how we muste lifte vp our mindes aboue this frayle life knowing that when a man hath in this worlde gotten all that he would desire yet ceasseth he not to be miserable nother must we therfore attribute any felicitic vnto him And why bycause he muste come before his iudge And therefore let vs not be tempted to become like vnto those that despise God and giue themselues to sport and play so as they become drūken in their pleasures But let vs rather desire to be miserable and to taste of Gods goodnesse and bee contented therewith knowing that our cheefest felicitie is that hee loue vs be merciful vnto vs that we learne to looke vnto his heauenly heritage This is it whereof the faithfull are admonished in this place Noweheerevppon Iob sheweth that the wicked do vtterly reiect god They say vnto him departe from vs for wee desire not too knowe thy wayes Truth it is that the wicked will not spew out suche blasphemie as to renounce God but in effect they doo well declare howe they passe little of him and desire nothing else but to be rid from his subiection and although they cannot bring that to passe yet they labour too go as farre from him as they can this we see And for proofe thereof when men liue without remorse of conscience and willingly and wittingly become brute beastes so as they make no difference betweene good and euyll but thinke that all things are lawfull is it not as muche as to say vnto God depart from vs For if God bee neere vs we muste haue him before our eyes as our iudge nother muste wee thinke or say any thing but as if it were in his presence nother must we accept any thing but as though we would be iudged of him Then as for all such as would haue libertie too liue as they liste It is all one as if they woulde driue God farre off from them and haue none acquaintance with him And verely the nexte woordes namely wee will none of thy wayes declare the thing which we haue here to vnderstand For to be neere vnto God or to go farre from him is not referred too the maiestie of God For his diuine beeyng sheweth not it selfe it is not visible vnto creatures True it is that we may wel haue some vnderstanding of it and wee may knowe that his beeing is infinite and spreadeth out euery where but yet notwithstanding the cheefe knowledge that wee haue of God is by his vertues where through he communicateth himselfe vnto vs cheefely in that he telleth vs his will and teacheth vs what maner of one he is sheweth vs how we ought to walke howe our life ought to bee ruled Behold we be then neere vnto him whē we suffer our selues to be taught by his word acknowledging that it is hee whiche speaketh and sheweth himselfe familiarly vnto vs to the ende we should come vnto him and there reste our selues Furthermore when men will not yeelde themselues teachable but refuze all instruction and desire to be stark doltes so as if a man bring them any good doctrine they make no accounte of it then in steade of drawing neere vntoo God men withdrawe themselues from him And therefore I sayde that Iob declareth heere the thing whiche he had intended afore that is to witte that in as muche as the wicked and the despyzers of God are loth to submit themselues to Gods wayes they withdrawe themselues from him as much as they can Therefore wee will none of his wayes say they that is to say get thee away from vs And this is a text wherof we may gather a good and profitable lesson For firste of all it is shewed vs here what is the roote foundation of good life namely to haue God before our eyes True it is that wee cannot eschewe him no but it behooueth vs on our parte to come neere vnto him And this is the cause why that when the holye scripture intendeth to signifie that a man hath led a holy life it sayeth that he hath God before his eyes and contrariwise when it sayeth that a man hath turned his backe to God it sheweth that he regarded not God or that he had no mind of him and it is all one as if it were sayde that a man is runne astray and gyuen ouer to all euill and finally paste recouerye This manner of speaking therefore is a notable thing VVhy so wee bee inclined alreadie by nature vnto all vncleannesse And howe can wee get out of it It is a hard thing for men to alter themselues and to offer force and violence too all theyr pleasures and delightes so as a man might knowe them to bee renewed and say that they be no more the men that they were This I say is a harde thing For a man wyll alwayes runne farre astray into euill if there bee not a woonderfull power and force too make him turne heade and too gyue ouer his owne will witte and reson And as I haue sayde afore men wyll continually go forewarde vntoo euill vntill they bee reformed And who is hee that shall reforme them They cannot doo it of themselues nother is there any creature that can bring it to passe Therefore God muste be fayne to woorke There is no way too helpe it but Gods presence so as a man may bee broughte too say in himselfe go too it behooueth mee to walke before my God who is my iudge and I can by no meanes escape his hande If a man haue that consideration then may hee fighte agaynste all his wicked lustes so that whereas he had bene gyuen too all euyll hee shall bee ready too followe all good Agayne besides that our wicked affections do cary vs away wee bee so blinded that euerye of vs maketh himselfe beleeue that euill is good and wee discerne not vntill God inlighten vs For so long as we walke one after another we be like mice in the chasse as the prouerbe sayeth that is to say there is no order amongs vs but euery man will abuse his neighbour we are like wretched beasts he that goeth before guideth the way very ill like a pore blinde man and is like too deceiue them that go as they were wont to go for we make custome a law Thē is there no other meanes to shew vs which is the right way but to looke vnto God to haue him neere vnto vs You see two reasōs that do wei declare vnto vs that this thing is more than necessary for vs Let euery man then present himselfe before God lette vs drawe neere vnto him and let vs take heede that wee estraunge not our selues from him for this is the onely bridle that can tame vs that can subdue vs to that which is