hate our lyfe or for that wee bee weery to bee hilde here bycause wee bee handled ouer rigorously but wee muste beare our lot paciently in wayting Gods leysure to delyuer vs And wee see that Paule holdeth the selfe same measure when hee sayeth to the Romanes Alas who shall delyuer mee from this mortall body For I am vnhappie But yet therewithall hee sayeth Thankes bee to God through our Lorde Iesus Christe Lo heere howe Sainct Paule on the one syde calleth himselfe vnhappie and desireth to bee taken out of the worlde and on the other syde is contented and at reste bycause God preserueth him and hee knoweth that God wyll neuer forsake him howbeit that hee bee subiecte to many miseries VVee see heere his contentation And that wee may the better vnderstande the whole lette vs marke howe Iob hath done amysse in two poyntes That is to witte in not hauing the regarde that hee ought to haue had in desyring death and also in not keeping measure Heere wee see two faultes that are very grosse VVhen I say that Iob had not his eyes fastned vpon the marke that hee oughte I meane that his wyshing for death was not bycause hee sawe himselfe to bee a miserable sinner and coulde not attayne to the perfection whiche all of vs oughte to labour for but bycause hee was weerie of the nipping greefes as well whiche hee presently indured in his persone as which hee had susteyned before in his gooddes And so hee desired death bycause it seemed to him that God pressed him ouersore Thus wee see the firste faulte that I spake of But if wee apply the same to our owne vse it wyll bee yet better vnderstoode and apparaunte If a man searche and trye him selfe throughly and thinke thus with himselfe I am giuen to suche a vice and I fight agaynste it but I can not come to my purpose and the matter is not for one vice alone but I haue two or three that torment mee Surely yet I will not giue my selfe to the brydle neither will I wounde my selfe I feare the vengeance of God and wyll holde my selfe in suche sorte as I bee not vtterly vanquished I see I muste bee muche more earnest in seruing God and in fighting agaynst the worlde and mine owne fleshe as it is verye requisite I shoulde bee for I am hilde backe and hindered by myne owne lustes I saye if a man acknowledge himselfe suche a one after hee hath well examined his lyfe hee sayeth therevpon yea my God I see my selfe in miserable plyght and when shall I bee deliuered out of it For needes muste I beare sinne in me and although it reigne not in me yet doth it dwell in mee And what else is sinne but the Diuelles scepter whereby hee reigneth ouer vs Then am I the bondslaue of Satan and of death O my God muste I tarie euermore in this weerysome plight A Christian man may well haue suche sighes and beseech God to set him free from suche a bondage wherein hee seeth himselfe to bee But if the matter concerne aduersitie we must regard nother colde nor heate nor pouertie nor sicknesse but we must haue our eye onely on our sinnes And specially when God punisheth vs in what wise soeuer it bee wee muste mounte vp higher without any resting vpon the bodily aduersitie and thinke thus with our selues behold the fruites of our sinnes forasmuche as wee haue done agaynst Gods wyll it is good reason that hee shoulde shewe himselfe a iudge towardes vs VVhen wee haue thus acknowledged our sinnes the same worketh a remorse in vs and prouoketh vs to conceyue the sorow whereof S. Paule speaketh And thus muche as concerning the firste poynte But it is not ynough to thinke as afore is sayde that is to wit to wishe death in suche wise as I haue earst shewed but it be houeth also to keepe measure I say wee muste not onely wish it vpon good cause but wee muste also brydle our desire so as it bee ruled by the good pleasure of god And this will bring to passe that the outrage whiche is shewed heere in Iob shall bee restreyned as with a brydle I haue alreadie touched this poynt in the texte which I alleaged out of S. Paule For after he had made his moane and wished to be deliuered out of this prison of death he addeth I thanke my God and hee ceasseth not to bee quyet euen in the midst of those complaynts and longings And why so for hee seeth it is good reason that God shoulde bee the master and gouerne vs at his pleasure and that wee shoulde paciently wayte for such ende as hee listeth to gyue vs S. Paule perceyuing this concludeth immediately that although hee be a wretched sinner yet notwithstanding he is sure that God will guyde him in such wise as his saluation can not miscarie S. Paule thē had an eye to those two things And therefore hee sayeth that hee yeeldeth God thankes notwithstanding that hee bee in miserie Euen so muste wee do And in so doyng we shall not onely be the readier to indure all the miseries of this world for the honour of God that hee may bee glorified bothe in our persons and in our humilitie but also wee shall bee wylling to suffer for our neyghboures as Sainct Paule also sheweth vs by his owne example Hee sayeth to the Philippians that as for himselfe it shoulde bee farre better for him to bee taken oute of the worlde but for youre sakes sayeth hee it is requisite that I lyue bicause I know that you haue as yet neede of my laboure and that God imployeth mee aboute the edifying of your fayth and vnto him do I submit my selfe And afterwarde hee sayeth Although it were for my behoofe to goe hence oute of hande yet am I willing to abyde here still Lo howe Sainct Paule exhorteth all men to submitte themselues in suche wyse vnto Gods pleasure as whyle they lyue in thys worlde they may not onely beare theyr afflictions pacientlie but also bee readie to suffer for theyr neyghbours so as theyr labour may be profitable to the cōmon weale and they themselues do seruice to the Churche of god Thus wee see what wee haue to marke But what This lesson is not yet vnderstode for asmuche as there are very few that put it in vre for if God leaue vs in rest yee shall see vs so blinded with vayne and fond ioy and wee bee so ouersotted as we know neither death nor our owne frailtie any more neither haue we any discretion at all And if God visite vs with any afflictions it needes not to bee asked whether we blaspheme or no or whether any othes passe out of our mouth or no there will be store of misliking of murmuring ▪ and of impaciencie which shall bee full of sturdinesse And when the wind is in that dore with vs how many be there that thinke vpon their sinnes and that grone vnder such a burden and therewithall looke vnto
men and for that they had deserued more rigorous punishment No. But yee see that God hath secrete iudgementes whiche are hydden from vs for a tyme Therefore Iobs meening heere is that the affliction whiche hee endureth muste not bee taken as one of the common punishments that are implyed in the thretnings that God hath published in his lawe but that there is a hygher cause whiche can not bee knowen of men Surely if Iob had simply had that respecte with him hee had had good reason in his so dooing But when hee sayeth that God had ouerthrowen him and all was out of order hee sheweth himselfe too bee ouermaystred of his affections True it is that hee alwayes knewe God to be rightuous according as wee see that although hee were shaken and that suche woordes had escaped him yet hee returneth home againe and acknowledgeth that he ought too holde his mouthe shette Neuerthelesse hee ceaâ—â—eth not too haue his skumme as a boyling pot that seetheth vp into greate walloppes muste needes spirt ouer on one side or other Euen so doth Iob. And it behooueth vs too knowe that hee stormeth to muche agaynst God whiche thing is greatly for oure profite if we can apply it to our instruction For touching the firste place wee shall haue profited greatly if wee beare away this lesson that God dooth sometymes punishe men not in respecte of theyr sinnes but too humble them bycause his intente is too shewe that hee hathe full authoritie ouer his creatures and hathe ordeyned them as mirroures of pacience bycause hee wyll make them too feele theyr owne infirmities that they maye knowe themselues the better when they perceyue that there bee couert vices in them which are discouered by afflictions and that they haue not had suche constancie in them as were requisite but haue swarued asyde and that when they shall haue seene themselues so stumbled they maye bee the more prouoked to call vpon God knowing that if he had not reached theÌ„ his hand they had bin vtterly vndone And surely whensoeuer we indure any affliction the best remedy is for vs to enter into the knowing of our sinnes and euery man to accuse himselfe saying â–ª Alas I haue offended my God so many wayes that if he should punish mee a hundred folde I haue deserued it and much more Agayne if wee see not alwayes wherefore God scourgeth vs let vs say VVell Lorde thou art rightuous Although I bee not able to atteyne to the reason of thine intent it ought to suffize mee too knowe that thou doest not any thing but rightly and indifferently Then lette vs assure our selues that wee haue true wisedome if wee can so glorifie God notwithstanding that hee holde oure eyes closed vp and leade vs as poore blinde soules Let vs bee contented to walke whithersoeuer he leadeth and directeth vs assuring our selues that his onely wyll muste bee to vs the infallible rule of right whereas wee see Iob so ouermaystred of his affections let vs vnderstande that it is a right harde thing for vs too submitte our selues too the single will of God without asking a reason of his woorkes and speciallie of those woorkes that surmounte our witte and capacitie And this is it that I sayde afore namely that it is a perfect and more than Angelicall wisedome too haue the skill too yeelde so muche honour vntoo God as too rest meerely and simply vpon his pleasure that although wee finde the matter straunge and to our seeming vtterlye contrarie too all ryght and reason yet wee bowe downe our heades and saye Lorde although thy iudgementes bee as a deepe gulfe yet will not wee presume too encounter them And truely Iob was fully dispozed so to doo Yea and althoughe hee had had rough assaults and temptations yet in the ende he got the victorie Neuerthelesse wee see that hee swarued in saying God hath ouerthrowen my iudgement that is to say he handleth mee not lyke a iudge but steppeth too mee with extraordinarie rigoure as thoughe hee had no compassion of mee Seeyng that Iob was tempted so farre what shall becomme of vs Therefore lette vs applye all oure wytte and all oure indeuoure too this lesson namelye too reste simply and meerely vpon the good will of our God and not too tarrye vpon temptations althoughe they cary vs sometimes away but to holde our selues shorte and too reyne our selues with that bridle when wee see that God playeth the iudge with vs and that mortall men auaunce themselues agaynst their maker and cannot find in theyr hates to submitte themselues too that which hee sendeth For although they protest the cleane coÌ„trary yet in their doings they shewe that they blame God of crueltie and woulde fayne go to lawe with him Thus yee see what we haue to beare in mynde And Iob must serue vs for suche example sith wee see the excesse of his pangs Howbeeit if wee compare him with those that rushe intoo diuelishe boldenesse wee ought yet to be better warned to humble oure selues As howe VVe shall see manie that are not like vntoo Iob. For they not onely haue a pang or twayne in chafing but they also continue from euill to woorse And when any matter falleth not out too theyr minde firste they fall too murmuring agaynst God and afterwarde take libertie to chafe at him and then if they meete with any vneasie saying theyr headinesse is suche as they make no bones too auaunte themselues agaynste God yea and to bee wilfull to the vttermoste as wee see these selfewize folke doo insomuche that if there be any thing in the holye Scripture that agreeth not with theyr witte and foolishe brayne it muste bee condemned â–ª at the first dashe without scanning from whence the same proceedeth And afterwarde although they bee conuinced yet ceasse they not to be so shamelesse as to lifte vp themselues agaynst God and agaynste his secrete and incomprehensible iudgementes and to say Tushe it is impossible for this to enter into my heade VVell my freende if you bee blinde is the Sunne therefore darke and shineth it not If a blinde man say I see no lyght is that as muche to say as the Sunne doth but darkeÌ„ men That were well to the matter Therefore sith wee see the Diuell caryeth away men in suche a rage that they conclude theyr reasons agaynste God so muche the more standeth it vs in hand to indeuer to bridle our selues short And if our impaciency do erewhiles prouoke vs and pricke vs forward to bee angry with God and too fret with our selues at leastwise yet when wee haue well stormed lette vs come home againe for it is better to turne late than neuer and let vs say Lorde what would become of mee if thou hilde mee not backe Euen so my God it behooueth me to be gouerned by thy spirite that thou giue mee the wisedome to bee wholly subiect to thy good will whatsoeuer may betyde mee Lo what we haue to marke Moreouer let vs also
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
hee is inuisible that is too say although the sayde vttering and shewing of himselfe be according to nature yet haue not we the full knowledge thereof nother aree we able too comprehende it by reason of the small capacitie of our wit but wee stand astonyed at it As for example If I see the ground bring foorthe frute behold I am put in mynde of the goodnesse and power of our god In the springtime when wee see the earth open hir bowels and vtter hir riches behold God sheweth himselfe and passeth by vs Agayne when one whyle the sunne shyneth and another while it rayneth Then doeth God passe by on eyther side of vs he maketh his walke to and fro according too the varietie that hee sheweth and it is as much as if he went from one place to another to the intent that men should vew him the better For were hee settled in some one place too abide there as it were in a chayre without remouing we should not perceyue him so well But now hee walketh vp and downe verely to the intent to gathet vs the better to hymselfe VVel then is God shewed vnto vs so that is to wit if wee conceiue the sayd power or vertue that sheweth itselfe in trees in corne in Herbes in Vynes and in all things no we may well haue some vnderstanding and wee may well perceyue some thing howbeeit that is but in part So then God shall neuerthelesse passe to and fro and yet we shall not see him Now if in these things which are so bace and which seeme to be of no greate value God walke before vs and we perceyue him not as he is but only very little what shall wee do when wee come to his higher woorks that are more secret and when God intendeth to worke after an extraordinarie maner like as sometymes he executeth his iustice yea euē in such wise as we are astonied at it and cannot perceyue how it commeth to passe Now if we bee astonied at the things that God sheweth dayly and which may be comprehended by the order of nature must we not needs fayle and be vtterly at our witts ende when we shall come to those woorks of his that are farre greater It is certaine that we needes must Therefore let vs marke well how it is sayd here that when God passeth by vs we shall not perceyue him Heereby we be warned not to stand in contention with God too say how shall this bee doone or how shall that come to passe For hys power is infinite Yea and although it shewe itselfe euen in the smallest things yet can it not bee comprehended by reason although it be there yet do not we perceyue it but in part I haue told you alreadye that this must not be expounded of the substaunce of God but onely of hys woorke whereby he vttereth himselfe vntoo vs and yet when he sheweth himselfe there and is come neere vs so familiarly if we see him not then how shall wee doo in comparison when we purpose to come vnto himself and to enter talke with him too surmount him ▪ Shall wee bee mightie ynough to do it So then wee see what the ouerweening of men is when they mind to match themselues so with God as they weene thēselues able to stie aboue the clouds Alas we see what folly or rather what madnesse is in them Then let vs marke well to what purpose this sentence is placed here as I haue layd it foorth After this Iob treateth of Gods power and strength saying that God catcheth and who is he that will plucke it out of his fist who is hee that dare say vntoo him why doest thou so Verely it seemeth that Iob graunteth heere an absolute power too God and such a one as hath nother right nor reason in it But let vs marke that hee pursueth still the same poynt that was declared yesterday that is too witte that Gods iustice consisteth not onely in punishing of transgressors when their crymes be notorious VVherin then Euen in that when God woorketh so straungely as hee seemeth vntoo vs too haue no reason in his dooings but too doo vs wrong so as euen the very vnbeleeuers take occasion too grudge againste hym euen therein specially wee must acknowledge his ryghtuousnesse But in this streyne it is sayde that God will snatch And doeth hee snatch No but hereby it is meante that if God vse anye terrible power that maketh vs afrayde as if he were a Lion as oftentimes hee likeneth himselfe to the wild beasts in such wise as he ouerwhelmeth all and turneth the earth vpside downe as they say when God thundereth after such a sort so as we be amazed at it yet may no man say vnto him wherefore doest thou so and much lesse may hee plucke the play out of his fist That is to say it is not for men to pleade with God for they shall but lose time True it is that men thinke they haue a good cause to make complaints yea and they are so senselesse in that behalfe that when they haue spewed vp their blasphemies they thinke they haue gotten the victorie of god But in the end they must be condemned whensoeuer God listeth to reply against them and too make them feele his power and might not a tyrannouse power as they haue imagined but yet an infinite power which sheweth not itselfe to our vnderstanding to saye whither god be rightuous or no according to that which we perceiue of him No no But God is rightuous euen then when we would condemne him accordingly as it is the one and siftith Psalme Thou shalte bee found ryghtuouse euen when thou haste condemned men Then may men well striue againste God but yet in the ende all mouthes shall bee stopped and God shall be founde ryghtuouse And why doeth the Prophet Dauid vse that manner of speeche there but bycause men are so presumptuouse as to make God to stoupe to their lure and make no bones in condemning of him to iustifie themselues Ye see then after what maner this sentence of Iobs must be expounded And now wee see in effect how hee hath confirmed the matter that we delt with yesterday that is too wit concerning the power and strength of god Are we desyrous to knowe the power and strength of God Then let vs settle our wits to the consideration of the order of nature as we see it in heauen and earth that the same may serue to bring vs vnto God yea and that we may so conceyue of him as we may humble our selues before him to yeeld him all honour Is not thys ynough for vs yet Then let vs go on further Surely it is ouergreate brutishnesse in vs that heauen and earth and all the whole order of nature suffizeth vs not to shewe vs what God is For ye see the booke is written in letters big ynough and there withall there is so great store of diuers instructions that when we shall haue profited
before Iob treateth of Gods secrete iudgements which man can not reach vnto by reason that the same doe farre passe his vnderstanding and wit. And that is the cause why hee calleth God maruellous True it is that wee shall alwayes finde Gods lawe straunge bycause it wakeneth vs vp beyond our imagination And wee our selues also see that when the wysest men doe speake of soundnesse and perfection they come short of the rigour of Gods lawe Also when God teacheth vs by his worde hee doth it still aboue our ordinarie capacitie But when we haue once bin taught to know how the matter goeth we be fully conuicted that it is so If God haue layde the brydle loose in our necke so as wee haue not bene at his schoole to learne his will by his lawe wee bee well neere as good as brute beasts in that behalfe But when we once knowe that a man must loue God with all his heart with all his mynde and with all his strength and his neiboure as himselfe then if we see that God requireth nothing at our hands but that which wee owe him And why For we are his and wee haue not any thing which wee haue not receyued of him Thus ye see howe wee shall find nothing straunge if we referre all to Gods word but contrariewise that all Gods doings are according to reason and equitie But when wee come once to the rightuousnesse that is vnknowne to say that although we had performed the whole lawe to the full yet had wee done nothing in respect of the rightuousnesse of God that is yet a farre straunger thing in so muche that wee knowe not what to say but all our wittes fayle vs and are amazed at it And that is it whiche Iob meante in saying thou wilte shewe thy selfe maruellous against mee Nowe although God be maruellous in his wonderfull iudgementes yet must the faithfull sort learne to thinke it nothing strange As howe Let vs take example in Gods election in his prouidence and in all the things that hee doth aboue eur vnderstanding Behold a part of Gods secretes which are as a bottomlesse pit vnto vs ward God chooseth whome he listeth to bring to saluation and forsaketh the residue Hee findeth vs all alike so as no man can vaunt himselfe to bee better than his neighboure And wherefore then are wee so sholed asunder as to say that God choseth the one sort to make them inheritors of his kingdome and forsaketh the other sort to make them go to destruction ▪ what is the cause heere of but only his will At the firste blushe we thinke this verie strange saying ▪ How now Is it any reason that whereas wee bee all of vs Gods creatures and there is no difference betwixt vs as in respecte of our selues but one of vs is as lightly preferred as another yet notwithstanding God hath pitie on whome hee listeth and forsaketh the residue Is there any reason in so doing Lo how men shal be tempted to grudge against god But good reason it is that this should bee wonderfull to vs For if it were not wonderfull we would always haue our wittes intangled in many questions and in the ende we would spue out blasphemies as we see these priuie repiners doo who are alwayes arguing and making phantasticall discourses and coulde finde in their heart to condemne God bycause hee worketh not as they woulde haue him Then if man speake too vs of Gods election it must needes be a maruellous acte and yet we must not be astonished at it And why to the ende it may prouoke vs too honour him and to say Alas Lorde wee cannot reach so hygh as to enter into thy secrete purpose and to know what is inclosed therin but it becommeth vs to reuerence that which is vnknown to vs as now Then must we confesse that thou arte rightuous and good yea euen though there appeere no reason of it vnto vs ▪ VVhen we be come to that poynt we shall not fling out rashly and at all aduentures to iudge of Gods secretes after our owne fancie but we shall doe as we see the faithfull of all times haue done Verely when they dispute of Gods election they do it soberly and modestly and they crie oute with Saint Paule O howe wonderfull are thy iudgementes ▪ They be rauished at them and they inquire not curiously of this and that but they thinke well as nowe wee knowe Gods doings but in parte but the daye will come that all shall be reuealed vnto vs to the full Lo how the faithfull haue alwayes reasoned of Gods election and not raunged abroade to inquire of things curiously Certesse they thought it verie strange and it was maruellous to them but their so doing was too yeelde God his due honoure knowing it to bee too great a loftinesse for his creatures to presume to attaine so high And in so doing they continued quiet they were rauished with wondermente these doings of God were maruellous vntoo them and yet they were not ouerstraunge too them They were maruellous too them bycause they knewe that in them there are secretes whiche surmount all capacitie and vnderstanding of man And agayne they were not straunge too them bycause they by their election knewe Gods goodnesse and mercie in that hee had chosen them too saluation by calling them vnto himself and by casting off the rest Behold what we see in Gods election As much is to bee sayde also of his prouideoce It is sayde that God disposeth all things in the world VVell then is it possible that when warres come they should bee of Gods stirring vp or that God should guide them that are tossed with outrageous passions such as the princes be that are full of ambition couetous bludsheaders rakers extortioners in so muche that there is as it were a hellish confuzion and they that serue them in that behalfe make no conscience nor sticking at all to slea rob and pill Yee see then that men are as ill as wilde be astes and much werse And shuld God vse such instrumentes Howe should that be possible Againe we see that the Church it selfe is turmoyled ye see what persecutions it is put vntoo and who is hee that rayseth thē vp Furthermore we see that the doctrine of the Gospell is as it were troden vnder foote by the tirannie of wicked caitifes so as lies reigne in stead of truth And who is it that maketh such troubles It is the rightfull vengeance of god VVe see not the reason of it wee see not howe nor in what wise it worketh but wee must perceiue his hand by fayth This is straunge to vs and so must it needes be to the end it may humble vs But when we shall haue bin instructed in Gods worde although we knowe not the reason of his workes yet shall wee customably magnifie them assuring our selues that hee dothe not aught without iust cause Yee see then howe it standeth vs in hande to practize this
all the world were gouerned as we had deuized in our head it were very easie for vs to say God is rightuous God is good And why Bycause wee shall haue concluded already in our selues that it must be so And what shold then become of Gods rightuousnesse It shoulde bee but a certaine subiection vnto vs as who would say that if God did as we woulde haue him to do thē should he be wise but not els that were greate reason Contrariwise as I haue sayd he tryeth our humilitie when he woorketh after suche a fashion as wee cannot find to be good by our naturall witte and yet neuerthelesse confesse him to bee rightuouse and there rest as prisoners vnder the bridle of humilitie Thus ye see after what maner we yeeld God the glory that is belōging to him And therfore although God vse greate rigour towards vs so as we knowe not on whiche side to turne vs and we seeme to bee pressed ouer sore Yet let vs beware that wee say not with Iob that God debateth with vs in mightinesse of power let vs take hede that we father not an absolute power vpon God but lette vs consider that there is alwayes in him an incomprehēsible rightfulnesse which it behooueth vs to honour though wee perceyue it not and that it shew not it selfe let vs alwaies make this conclusion Lorde thou art rightuous and thy iudgemēts are a bottomlesse pit This is the cause why it is expresly sayde in the Psalme Lorde thou art rightuous and thy iudgements are as a deepe Sea. And therefore man must stoupe in that behalfe for if he presume to enter into thē surely he shall neuer wade out againe but be plunged as it were drowned in thē Then although we see so great and darke dungeons yet muste we confesse that God is rightuouse Furthermore whereas Iob sayeth heere that God would giue him strength and not debate with him by prerogatiue of his power let vs acknowledge that God giueth vs strength euen in the greatest rigour that hee vseth For if he gaue vs not strength what a thing were it God nedeth not to vtter any extreme force to confound vs let him but blowe vpon vs and wee be dispatched For what is mā A little rush that is withered byandby or else a flowre or a bud of an herbe or whatsoeuer else is lesse to be short he is but a shadowe Therefore if God shewe not this power in maynteyning vs wee bee vndoone yea euen with the leaste aduersitie that he can sende vs And what should become of vs then if he vphild vs not when he listed to chastize vs somewhat roughlier But hee beareth vs vp in such wise that whē he smiteth vpon vs with the one hand to strike vs downe he hath the other hande vnder vs to lift vs vp againe suffereth vs not to quaile Therefore let vs conclude that if God afflict vs hee wyll giue vs such strength as we shall alwaies stand stedfast vnouercome yea verely for he is neere vs that is to say vs that are his Insomuch then as we feele such assistance at his hand it ought to suffize vs assuring our selues that he will alwayes haue such respect of our infirmities as he will make vs to feele his grace more and more and vtter it in such aboundance as wee shall bee well fenced with it to continue in his holie calling vnto the ende Now lette vs fall downe before the face of oure good God with acknowledgemēt of our faults praying him to make vs to profit more and more in true repentance and to open our eyes that we may learne to search the wants that are in vs and to condemne our selues for them and therwithall resort vnto him not doubting but that hee is ready to heare vs that whensoeuer we seeke the remedies of our diseases he will alwaies shewe himself a good phisition in purging vs of all our wicked affections and that it may please him to open our eyes to the ende wee may behold the fauour that he sheweth vs in adopting vs for oure Lorde Iesus Christes sake and in giuing vs the pledge of our saluation that therby we may take occasion of comfort reioycing yea euē in the mids of all the afflictions temptations of this world so as we may ouercome them and all other battels wherewith hee listeth to exercise vs here That it may plese him to graūt this grace not only to vs but also to all people and Nations c. The .lxxxix. Sermon which is the second vpon the .xxiij. Chapter This Sermon is yet still vpon the vij verse and then vpon the text that is added 8 If I come afore him hee appeareth not too mee and if I come behinde him I shall not atteyne to him 9 If I come on the left side vvhere he doth his vvorke I shall not perceiue him and if I turne mee to the right hand he vvill hide himselfe and I shall not see him 10 According as he knovveth my vvay so doth he trie mee and I shall go out as golde 11 My foote hath hild his path I haue kept his vvay and not turned aside from it 12 I haue not forsaken the commaundement of his lippes I haue layde it vp and haue sette more store by the vvordes of his mouth than by my liuing or my custome IOb pursewing the matter that was treated of yesterday protesteth heere that if God woulde handle him after his deserts he shoulde not bee so sore afflicted as hee is for alwayes his meening is if God woulde proceede with him according to the rule of his law And hereby he betokeneth that he is not punished as an offēder but that God hath some other respect which is vnknowen vnto him Certesse it is very true that God dealeth not after this ordinarie manner towards him whē he vttereth such rigor against him For Iob was none of those that haue transgressed Gods law in such wise as their punishment ought to be an exāple vnto others Iob was none of that nūber he had indeuered to lead a holy life he had so behaued himself not only towards mē but also towards God as he might haue bin counted more than half an Angell in cōparison of other mē And therfore he hath good reason to say that the punishment which he indured was not for his sinnes if so be that he had acknowledged that god might iustly do it if hee thought good For if our Lorde beare with men it is not to bee sayde therfore that he is bound to do it and that it may not bee free for him too chastize them more roughly if he list Iob therfore doth amisse in this poynte that he acknowledgeth it not to be through Gods meere grace that hee is not punished for his sinnes Agayne hee doth euill in entring into Gods secrete iudgements and in surmizing that God vseth an absolute or lawlesse power and in not acknowledging a secrete rightuousnesse in
expedient for vs according also as when hee commeth neere vnto vs is it for that he is afrayde or for that hee seeketh any profite by vs No it is nothing so but he knoweth that wee haue neede too bee kept in obedience and awe For that is the cheefe thing that he requireth of vs and that is the sea of all vertue that bringeth vs to saluation Therfore it behoueth vs to be rightly subiect vnto god For if he hild not his maiestie ouer vs and shewed vs not what wee bee and what our state is and hilde vs not vnder his feete what would become of vs considering the pride and malapertnesse that are in vs all God then in not shewing vs the reason of his works doth it to the end we should lerne to obey him Againe if we see not why he doth this or that how shall we comprehend his being we be sure as I sayd that if he trie vs it is for our welfare And in good sooth which of vs trieth himself Nay contrarywise in steede of lighting a candle to serch our owne wants and sinnes we quench the cresset that God hath lighted too our hande VVhat else is the discretion that hee hath giuen vs to discerne betwene good euill but as it were a candle which he hath lighted to the end we might perceyue the naughtinesse that is in our selues But we see how men labor to quench all the sayd knowledge and would faine suppresse their owne consciences that they might liue like swine bee no more ashamed nor abashed at the euill which they commit Men then go about to become brute beastes and so we see that they indeuer to quench the lamp or candle that God had lighted in them to draw them them to this triall Seeing it is so it is good reason that God shoulde search and trie vs bycause wee will not do it our selues as our dutie were to do but by our good willes woulde become like brute beasts and dispatch our selues of al discretion and reason Thus ye see that the thing which we haue to marke in this text is that forsomuch as God knoweth our wayes and woorkes aforehand it behoueth vs to conclude that if hee make vs too passe as Gold through the furnace the same is for our profite and welfare And although we perceyue not the reason of it we ought to be contented that our Lorde is rightuous and that hee will in the ende shew vs whersore he hath tryed vs after that maner in making vs too passe through so many afflictions as gold passeth through fire Although then that this be greeuous to beare yet God doth it not without cause VVe perceyue it not as yet bycause our wit is too weake Howbeit our Lord will in time make vs perceyue that he wrought not at all aduenture but that he knew what was meete for our welfare This is in effect the thing whiche we haue to beare away heere Nowe when Iob hath sayde so he addeth this protestation That his foote bad walked in Gods path and that hee bad not left his way nor turned asyde from the commaundement of Gods owne mouth but bad set more store by it than by his owne liuing or manner of dealing True it is that Iob might well protest that hee had walked so vprightly as that he was not of the number of the dispisers of God nor of the number of looce liuers that were giuen to all naughtinesse Iob might well say so for it was true according also as wee see that Dauid might well say Lorde I haue kept thy commaundementes with my whole hart Lorde I haue set more store by thy lawe than by gold and siluer all my delight hath bin in them I haue not weltred in my wicked affections but all my pleasure hath bin in the hearing of thy lawe VVhen Dauid speaketh after that maner is it too boast himselfe before God No for in another place he sayth Lorde who is able to stand before thee If thou enter into account with men no creature can bee iustified Therefore enter not into iudgement with thy seruant O Lorde For who is he O Lord that shall stand vp if thou marke all our faultes VVe see then that Dauid dooth willingly yeeld himselfe guiltie and that whereas he protesteth himselfe too haue followed Gods commaundements it is al one as if he acknowledged the gracious giftes that heé had receyued at his hand did him homage for them saying thus Lord thou hast done me exceeding great good thou haste gouerned me by thy holy spirite my following of thy commaundements came not of my selfe but thy guiding of me caused me to giue my selfe therevnto Dauid by yeelding such honour vntoo God confirmed himselfe more and more in good hope assuring himselfe that as hee had felt God good and gracious too him heeretofore so hee would neuer sayle him heereafter If Iob had proceeded after that maner his protestation had bin good and holy But what his meening heere is to go to lawe with God and to vphold that if God handled him after the ordinarie rule of his lawe hee shoulde haue no cause to vse such rigour towardes him Iob is grossely ouerseene in this behalfe For if God had iisted to haue punished him for the sinnes that hee had committed he might iustly haue done it and in that he doth it not it is of his meere free goodnesse Iob therefore dooth not discerne aright betweene God and his own person For he should haue sayd Lord it is true that thou chastizest me and I know and thou migh test do it euen by thy law ▪ and it is true also that I haue indeuered too walke before thee in as great soundnesse as was possible for mee to do Neuerthelesse there hath alwayes bin somewhat amisse and therefore thou shalt find all my workes to be sinsull Iob might haue spoken so and sayd well Lorde I knowe well thou bearest with me and that proceedeth of thy fatherly goodnesse And although thou chastize me yet thou makest mee too perceyue that thou doest it not for my sinnes but bycause it pleaseth thee too exercise my pacience Neuerthelater in the meane whyle I feele my selfe combered extreemely and therefore I muste conclude that thou doest it vpon some secrete and wonderfull purpose If Iob had spoken so all had bin well But he was caried away by the pangs of hys passions And thereby we are all warned as I say de afore to mistrust our selues when we be afflicted For we be as ye would say so dazeled as wee cannot discerne what is good And if this thing befell vnto Iob who is setheere before our eyes as a myrrour of pacience what will become of vs Therefore when wee bee afflicted lette vs pray God so to hold vs in awe as we may glorifie him and that if any toyes come in our heades too grudge agaynst him they may be beaten downe knowing that we cannot speake one word of our selues but the
notwithstanding not comprehend the things that are in the secrete purpose of god So then we may well go about heere and there and seeke aboue and beneath but wee shall neuer come where wisedome is by the diligence of man or if God holdeth it in his owne hand Againe if a man intend to purchase it by riches he beguileth himselfe men may beare thēselues in hand that they can well become rich by their owne trauell but to become wise it is not in their power Yee see then that wisedome is so excellente a treasure that a man cannot find an equall thing to exchange for it Let a man heape vp both Gold and Siluer Let them gather togither al precious stones and all this shal not match it So then we see in effect that Iobs meening heere is to humble vs to the end wee should not thinke our selues able too comprehend Gods secretes but rather shoulde willingly bee ignorant of the things that passe our capacitie And furthermore if wee intende too knowe what is meete for vs lette vs desire God too shewe it vs by hys holy spirite for too that poynt must we come By the way also let vs come too the conclusion that is set downe heere that God hath all wisedome in himselfe as hee hathe well shewed if it were but in the creation of the worlde when hee ordeyned the counterpeysing both of the windes and of the water Therefore lyke as onely God hath all wisedome in hymselfe and is the welspring thereof So also hath he ordeyned men to be wise by fearing and seruing hym VVe see then in Iobs conclusion that the wisedome of men is not to bee inquisitiue too knowe all thinges throughe fonde curiositie but too keepe themselues within their bounds and to knowe that it behoueth them too serue God and to submit themselues vntoo him That is the true wisedome and there muste men holde themselues as it were brideled and at a stay Thus much concerning the letter of this sentence Nowe lette vs consider howe wee may profite our selues by it And firste of all let vs marke well that when hee sayeth that wisedome is not too bee founde among the liuing It is alwayes too admonishe men that they may not trust too theyr owne reason nor attribute so sharpe and suttle witte too themselues as too comprehende the reason of Gods woorkes And this admonishment is very needefull considering the pride that is in vs For if wee bee so prowde and presumptuous in naturall thynges muche more doo wee ouershoote our selues in other thyngs so as euery one of vs taketh himselfe too bee so wittie as nothing maye escape him and we contend not any more who shall beare the bell amongst vs or who shall be wiser than his fellowes but we fight against God whiche is a horrible thing and yet wee bee so mad that we do it For proofe whereof it men trusted not too much to their owne wit we should not haue so much ado to bring the world in order For both great and small do mount vp intoo suche presumption as there are very few that yeeld themselues plyable vntoo God too suffer themselues to be gouerned by him But specially when God intendeth to teach vs the vnskilfullest yea I say the veriest Idiots of vs all will carp against him And why Bicause euery man taketh himselfe to be wise saying Tushe I know how to gouerne my selfe I trow you take me for a beast Behold God doth vs the honour to shew vs hys wyll and yet notwithstanding wee cannot abide that hee should teach vs Seeing then that men cannot abide that God should bee their master and teacher must they not needes be worse than mad And whereof commeth thys but of the said ouerwening that we would all of vs seeme wise And therefore I sayde that this admonishment is worthy to be borne well in mind and to bee practized of euery man considering that wee haue this vice rooted in vs by nature so as we would fayne haue God to let vs alone to our owne fancie and not to medle with teachyng of vs And why is that Bycause we thinke our selues too be of sufficient abilitie of our selues Therfore let vs mark well that whereas it is sayd heere that wisedome is not to be found among men Iob or rather the holy Ghost by Iobs mouth meeneth heere in effect to beate downe all the loftinesse that is in vs when wee imagine our selues too haue so good and so sharp vnderstanding that we can cōprehend all things Heere the holy Ghost auoucheth that men beguile themselues in vaunting after that sorte for they want wisedome And what wisedome The wisedome to know Gods secrets For as it hath bin saide wee may well haue some vnderstanding of the things that are heere beneath And although they be darke yet God discouereth them to vs and that knowledge is called naturall bycause we see all men partakers thereof althoughe it be not in egall measure But when the cace concerneth the knowing of God and his iudgements There all mans reason must needes be dazeled and so muche the more as men thinke to aduaunce themselues so muche the more must they be beaten downe and confounded Marke that for one poynt But Iob sayth expresly that wisedome is not purchased with Gold nor Siluer nor precious stones And that is to bereue men of all their vaine presumption for if a man be rich he thinketh himselfe a huge and meruaylous man and vtterly forgetteth himselfe bycause he is esteemed of other men And so Iob sheweth that whatsoeuer excellencie there is in vs we are not therefore the wiser neyther must we ground our selues therevppon Now then this is no more than needeth For wee see how the wretched world is beguiled with the rich men men of great estate which are in authoritie whē they speake any thing Saying what VVee may not reply against it for beholde such a one sayd it Men are forepossessed with suche an estimation of them that they discerne no further if it bee a rich man that hath spoken it And although he bee a very beast yet are men so dazeled at his authoritie that they are as it were amazed at it And now adayes what hindreth so many simple folke too come vnto Gods truth and too frame themselues thereafter but bycause they looke vpō the great ones of the world saying behold them that gouerne all behold the rich men behold all the noble men none of them all will receyue this doctrine and therefore it is a token that it is nothing worth and that it is doubtfull and not for vs to meddle withall VVe see how riche men are put into the ballance so as men thinke that wisedome is as it were tyed too them But God wote it is cleane contrary For yee shall often see the riche men so blinded with vaine presumption that their riches bryng nothing but follie to rocke men asleepe and to make men vtterly brutish
of god which sheweth it self in al these things Now we haue in effect to gather vpon these sayings that although there be some naturall causes of heate and cold yet doth it not followe that wee vnderstande what is in them Specially where as the southwind beareth sway in Sommer time and men burne for heate without feeling any great blast or gale of wynde wee may well perceyue some inferior reason thereof neuerthelesse when we haue known what we can yet must we come to the power that is hidden in God yea and so hidden as all our wittes are forced to faile of it and to be dazled at it Hereby then we see howe proude men are in flinging out at rouers to dispute against God and to set him to schoole and to reply vpon him and too murmure at his doings and to shewe some token or other of misliking That is a diuelish pride And why so For wee be not able to perceyue so much as the cause of our sweating and of the heate of the Sunne VVe will perchaunce say that the Sunne is whot Yea but howe is the sweate ingendred It is bycause the bodie is then loozened and the same loozening doth so open the bodie that the moysture cannot tarie within Again when it is cold wether the poares are shet vp and the moysture shrinketh inwarde too nourishe a mans life whereas the contrarie is doone by heate Agayne the heate ingendereth feeblenesse and that feeblenesse maketh the humors to melt and so ye see the the causes of sweting Men may well dispute after that sorte But when all is done must it not needes be acknowledged that there are maruellous secretes in the bodie of man and that God hath planted such a workmanship there as wee bee at our wittes ende when we haue well considered it If we thinke not so it is to much shame for vs our vnthankfulnesse it to beastly Againe we will perchaunce discourse howe the heauen was made in such roundnesse and how much bigger it is than the earthe and moreouer of what matter or substance it is made that is to wit of a firie matter and howe it is maynteyned in suche perfecte state and order as it is and finally after what maner it wheeleth about But whe all is sayde we must needes acknowledge that God worketh with greate reason in that behalfe And with howe great Euen with infinite whereat all mennes wit must needes stoupe and say Surely there is a wonderful workmayster there is a God that worketh in suche sort as we must needes honor his secrets and worship him in all his works and acknowledge that it is not in our power to atteyne to such hyghnesse Thus ye see wherevnto the holy Ghostintendeth to bring vs in this texte And therfore as ofte as we see any reason in the things that are doone by nature so as we perceiue by what meanes God worketh and therewithall vnderstande his iustice power and wisdome let vs always learne to conclude that yet notwithstanding we cannot comprehend all no nor the hundreth part It is very much that we haue some litle tast of them so as wee get a licke at them as it were with the tip of our tung and yet can we not haue that tast nother excepte it be giuen vs from aboue Howbeit let vs by the way marke well that all the knowledge which wee can haue serueth but to make vs feele the rawnesse of our own vnderstanding that wee might humble our selues before God and vpon the knowing of our vnabilitie seke to be taught and to profite more and more Furthermore let vs neuer be werie of setting oure mindes to the considering of Gods workes seing we may get an inestimable treasure by learning neuer so small a portioÌ„ yea though it be but the entering into some taste of them as I sayd afore For when we shall haue spent our whole life in them we shall haue done much if we haue come half way vntill such time as our Lord do gather vs wholy and fully to himselfe Thus ye see that as touching the heate that is spoken of here as touching the workmaÌ„ship that we see in the skies they be as it were a molten lokingglasse and yet notwithstanding the scope of them is infinite and therfore needs must the workemaister of them be wonderfull Lo how we ought to put this lesson in vre Now it is sayd immediatly Tell vs what we shall say to him for we can not order our matters bycause of darkenesse Heere Eliu mocketh Iob but in the meane while the doctrine toucheth vs all whiche is that he which will presume to take hold to talke with God to reply against him must tel vs how we shuld speak vnto God what we may alledge to him to the end we may shew him that there is some fault to be found in him and in his works It is all one then as if the holy Ghost should say go to ther is none of you all but he is so selfwise as he will take vpon him to picke some quarel to Gods works And soothly if we consider the ouerboldnesse that is in al men wee shall see that God can not content vs and that if it were in oure power euerie of vs would put too his peece and haue a snatch at him saying VVhy is not such a thing doone And this or this were good To bee short there would be a terrible hotchpotch if God shuld herken to our wishes and follow them And wherof commeth that Of diuelish pride for that we will needes bee wise in finding fault with Gods doings But Behold heere howe the holie Ghoste scorneth suche presumptuousnesse and sayth Seing that euery of you taketh vpon him to bee so great craftes maisters â—ell vs how we shal speak vnto god If ye come to him and say goe to I will haue such a thing done ye must shewe him some reason why And what reason can ye bring vnto God This is told vs of set purpose bycause men intangle them selues in their owne fantasticall imaginacions when they be disconteÌ„ted with God and his workes And I beseech you who giueth vs such leaue to missebehaue ourselues against God and to reply this and that but only for that we regard not his maiestie for had we any regard of that it is certen that we would quake for feare So then it is not for nought that the holie Ghoste bringeth vs to speaking with God as if he should say Go to tell vs what we shall say to him for you fall to muttering as it were behind his backe as some cowardly wretch would do when he seeth a maÌ„ of corage and authoritie whose doings he misliketh Such a one wil find fault but yet hee dares not open his lippes at him to his face but goes away moyling to himself to worke spite and to forge slaunders behinde his backe and when he is among his mates then spueth he out all that he had conceiued
heretofore For he woorshippeth God in his souerein dominion and acknowledgeth that al things must needs be guided by him that it is his office to gouerne men and that we haue no cause to murmure when hee afflicteth vs and that although things be hard troublesome yet we must always come to this point that inasmuch as he is rightuouse he caÌ„not deale amisse and that it becoÌ„meth vs to please him and to yeeld ourselues prisoners to him to be handled and guided as it pleaseth him and moreouer to hold all good things at his hand Thus ye see in what wise we ought to acknowledge God to be almightie Now in the second meÌ„ber Iob defineth what Gods almightinesse is and how it behoueth vs to coÌ„ceiue of it for he speaketh of Gods thoughtes VVe see many fantastical persons who when they talke of Gods almightinesse fal to gazing at this and that saying If God be almightie why doth he not such a thing If God be almightie then can he do this Yea but we must not raunge abrode so after our own imaginacioÌ„s Gods almightinesse ameth not at our dotages nor at any common thing VVhereat theÌ„ Gods almightinesse and his wil are things inseparable God is almightie but is it to do whatsoeuer man hath forged in his brayne No fie but it is to accomplish whatsoeuer hee hath ordeyned in his owne purpose So then let vs learne to knit these two things togither namely his almightinesse and his will. And that is the cause why Iob said that no thought shall be letted kept backe or resâ—reyned froÌ„ him that he shuld not execute it not the things that men coÌ„ceiue and determine for it is not for theÌ„ to haue their wills but the things that God hath ordeyned which he knoweth to be good Now we see after what maner Gods almightinesse ought to be knowne of vs namely to the end we shuld not doubt but that al things shal be done which he shal haue determined not by taking coÌ„sell at our haÌ„ds but bycause it is at his assignement to appoint what is good to be done forsomuchas he is the fouÌ„taine of al wisdome For al these things are so in his hand as nothing can hinder his accomplishing of whatsoeuer he hath deuised This will bee the better vnderstoode by the practising of it Such as blame Gods almightinesse without cause or reason fall too seeking of by matters saying â–ª VVhy doth not God such a thing seing hee is almightie yea Is it for vs to make him play tricks to and fro It beloÌ„geth to him to determine apoint afterward to bring it also to passe Yet notwithstaÌ„ding those foreward fellowes take no heed of grauÌ„ting all power vnto God wheÌ„ it coÌ„meth to the point that they should trust in him And yet the verie thing whervnto we should apply Gods almightinesse is that he will not faile to keepe his promis that forasmuch as our welfare is in his hand wee are sure that none euil can betide vs and that sith he hath vs in his protection we be out of doubt that no enimie shall preuayle against vs This say I is the cause for which we should minde Gods almightinesse according as it is shewed vs where it is sayd that no man shall plucke vs out of Christs haÌ„d who hath taken vs into his keping And why For the father who hath committed vs to him is stronger than al. VVhy to what end hath Iesus Christ alledged to vs the inuincible power of God his father It is to the end wee shuld be quiet and not doubt but he wil saue vs notwithstanding al the atteÌ„pts that SataÌ„ can do or deuise for God is almightie Herein we see that wee must ioyne Gods almightinesse with his good wil euen such as he sheweth it to be by his word If we be once at that point we shall not giue ourselues the bridle to gaze raunge abrode yet shall we haue also wherwith to beate back the skornes of such as can find in their harts to play with Gods almightinesse as with a tennisbal As for example looke me vpon the Papists who wil needs haue the bread to be chaunged into the bodie of Iesus Christe and that the thing whiche was but bread before shuld become god to proue their saying they alledge why not is not God almightie Yes but is it to that end Then wil him to darken the sunne to turne the moone into water and to make the earth to be in heauen and heauen to be in earth Is it not a playne mocking of God when we fall to treating of his almightinesse after that maner Is it not an ouerthrowing peruerting of all order and a laboring that there might be no more difference betwixt whyte and blacke Is it not a wicked rending asunder of Gods mightie power and a laying of it open to all reproch And wherof coÌ„meth this It is bycause the Papists haue not yet learned the lesson that is shewed vs heere that is to wit that God is almightie to accomplish whatsoeuer he purposeth too doo But where is there any purpose of God in this behalf It becommeth vs to looke whither God do wil it or no. Therfore when we haue Gods will for our warraÌ„t theÌ„ must we also extend his mightie power to the performing of the things which he hath ordeyned in his will. But let vs not think that our Lord wil haue meÌ„ to make his almightinesse roue and raunge where they thinke good VVherfore let vs beare the lessoÌ„ in mind that is shewed vs here for seing that God hath shewed vs his wil concerning our welfare soulehelth assuring vs that he wil mainteyne vs to the end succour vs in all our necessities lift vs vp wheÌ„ we be downe and strengthen vs in our weaknesse seyng say I that we haue Gods will apparant in al these things let vs not doubt but he hath his haÌ„d stretched out to performe whatsoeuer he hath spoken to vs Ye see then that Gods haÌ„d and his mouth must agree togither His mouth that is to say his determinacion or will must go before and afterward his hand must bring to passe the things that he hath determined Now haue we these two things that is to wit first we must submit ourselues wholly to Gods ordinance in this world And why For his will is good besides that wee knowe also that it is his charge or office to gouerne and that it is good reason that all creatures should suffer themselues to be ruled by him and not take libertie to rule themselues but submit themselues to him in al points and al respects VVhen we be once fully persuaded of this we shal haue profited greatly for al our life after Now heere followeth immediately who is be that bydeth secrets without knowledge God hath heretofore vpbrayded Iob herewith And it shuld seeme that Iob meÌ„t to coÌ„fesse it to be so in deede that is to wit
POSSIDETE ANIMAS VESTRAS NH SERMONS of Master Iohn Caluin vpon the Booke of IOB †Translated out of French by Arthur Golding IMPRINTED BY LVCAS HARISON AND GEORGE BYSHOP 1574 TO THE RIGHT HONORABLE AND HIS SPECIAL GOOD LORD ROBERT ERLE OF LEYCESTER BARON OF DENBYGH KNIGHT OF THE MOST NOBLE ORDER OF THE GARTER ONE OF THE QVEENES MAIESTIES MOST HOnorable priuie Counsell c. Grace mercie peace and truthe in Christe AL men can skill to complayne vvith Iob that this short lyfe of ours is fraught with many miseries afflictions and aduersities and verie experience sheweth it to be so For we see dayly in others and feele also in ourselues the continuall perils and crosses that beseege vs and perce vs to the hart euen from the tyme of our birth to the giuing vp of our last gasp VVe find them painful irksome and tediouse to vs and therfore we would faine shift them of But in the meane whyle do we looke vp to the hand that smiteth vs do wee consider the causes why they be layd vpon vs do we seeke out the ends whervnto they tend or haue we an eye to the frutes and effects of them Nay rather degenerating into a kind of brutishnesse and hanging our heads groueling downe too the groundward wee eyther imagin them to growe out of the earth or impute them to the influence of the skies or father them vpon fortune or attribute them vnto men or wite them vppon the vnhappinesse of the tyme or tie them to the place or finally stand amazed at the afflictions themselues surmizing any thing rather than the truthe as who should say that God eyther could not or would not gouerne all things by his onely will and prouidence which is as much as to denie that there is any God at all By reason wherof we seeldome or neuer enter into ourselues to consider our owne state and the inestimable goodnesse of our God too thinke how iustly wee haue deserued too bee scourged for our sinnes and how fatherly hee dealeth with vs in clensing the corruption of our infected nature and in shewing the perfectnesse of his mightie power in these frayle earthen vessels of our weake and mortall bodies None of these things do wee take heede of and therfore much lesse do wee looke so farre afore vs as too consider that the ende why God scourgeth vs is to bring vs backe againe to him by repentance that he myght shewe himselfe a mercyfull father too vs and heape vp his benefits and graciouse gifts vpon vs too our greater comfort VVee consider not that the end of worldly afflictions is alwayes happie too such as feare him and that the short induring of he troubles of this lyfe procureth an inestimable weight of glorie in the lyfe too come Finally wee consider not that God being our maker and gouernour hath by good right a soueraine dominion ouer vs and all other his creatures too order and dispoze vs at his good will and pleasure and that the same his doing is wrought by incomprehensible power wisdome and rightfulnesse so as there cannot iustly anie fault or blame be found in any of his proceedings By meanes wherof it commeth too passe that if he giue vs ease and prosperitie we be so farre off from thankfulnesse for the same that we mount vp into pryde and not only step forth to disdeyning and skorning of those to whom he hath giuen lesse abilitie but also procede too the vtter forgetting and despising of his maiestie as though wee had all things of our selues and were not beholding too him for any thing And if he touch vs eyther in our goods bodie name or otherwiise too our mislyking then eyther wee storme chafe and fret against him specially if we see not an apparant cause of his doings wherein wee blaspheme him by accusing him indirectly of vnrightuousenesse or else wee fall into despaire thinking it vnpossible for vs to scape out of the present daunger wherin wee bereue him of his cheef glorie which is to shew mercie by preseruing the afflicted and by raysing vp such as are vnder foote Thus as much as in vs is wee vtterly shake off his yoke taking him to be nother our father nor our god Heerby it is manifest that wheras euery of vs hath the name of patience in his mouth fewe knowe what right patience is and in maner none at all do put it in vre Some thinke it to be a stout bearing out of aduersities without admitting anie greef or hartbyting for the same And othersome take it too be a yeelding too the present affliction vpon hope to outweare it by length of tyme. But none of these twayne is the true patience which is allowed of God and meete too be in a Christen man as will appeere too the diligent reader of this present woork For the one is but a lingering in distresse without certaintie of good issue and the other is but a dulling and amazing of the senses too make mannes nature more stubborne against Gods hand which is too stubborne of it selfe alredye God therfore knowing the frowardnesse of mankind and minding eyther too bring vs home too himselfe or too leaue vs vtterly vnexcuzab 〈…〉 doeth in this booke purposely aboue all other parts of the holie Scripture bothe defend his owne Maiestie in mainteyning his ryghtfull soueraintie ouer all his creatures and also set downe a perfect paterne of patien 〈…〉 conteyning the due obedience and subiection of the creature too his maker These are the twoo cheef poin 〈…〉 wherevpon the whole booke of Iob is grounded In the discourse wherof there is shewed the incessant d 〈…〉 rousenesse and indeuer of Satan too bring man too destruction and mannes vnabilitie too stand against hi 〈…〉 without the speciall prouidence and protection of god VVhereof the first warneth vs to stand alwayes v 〈…〉 pon our garde that we be not surprized by our so suttle and cruell enimie and the other bereeueth vs of a 〈…〉 selftrust driuing vs too seeke our refuge and succour no where else but in god And too the intent wee may the more willingly suffer all crosses and take all things in good woorth at Gods hand it is shewed that God neuer forsaketh vs in our troubles but vpholdeth and maynteyneth vs euen in our vttermoste extremities by a secret and incomprehensible woorking not alwayes seene of the world nor presently perceyued of ourselues and that his afflicting of vs is not for anye hatred or ill will of purpose too destroy vs but of a fatherly louing kyndnesse too make vs knowe better bothe our selues and him which is the soueraine goodnesse and perfect felicitie and therfore that hee alwayes giueth them a happie ende too our singular welfare and saluation making vs too triumph victoriously ouer sin death hell the diuell damnation our selues and all the assaults of the world through the tryall of our fayth which by that meanes becommeth more fine and preciouse than golde Againe too the
speaking wee wote not vvhat 694. a 52. 695. b 5. Hastinesse to speake is to be discommended 616. a 38. Men must not be too hasty to speake or determine of Gods doings 709 b 46. 712. b 13. How and when vve may safely speak 796. a 12. 808. b 49. 809. a. After what manner our Speakinge must be moderated 696. b 48. 791. a 55. b 809. a 30. Tvvo fashions of speaking vnto God 809. a 20. Of the brydling of our speech in aduersity 47. b 33. VVhat vve ought too do when men speake euil condemn vs vvronfully 329 b 49. 330. a 14. Men must giue others seaue to speak as well as themselues 696. b 48. VVhat maner of men haue most lyberty too speake novv adayes 697 a. b. Speedefulnesse VVhat Speedefulnesse of errour importeth 24. b 9. Speedfulnes of errour is the revvard of them that wilfully refuze Gods truth 24. a 52. b 51. Spirite If men be not gouerned by God hys Spirite ther raigneth nothing but fainednesse in their fleshe 575. a 17. Stand. VVhat the word Stand betokeneth 802. b 56. It is vnpossible for a mortal creature to stand before God. 802. a 52. Starres From whence commeth the naming of Starres 172. a 49. Some Starres bigger then the Moone 172. b 46. After what maner the Starres ar said to sing 760. b 12. State. The State of our lyfe 81. b 56. 83. a. 30. The State of men after this lyfe vntill the last day 181. b 25. The State of the Faithfull 60. b 29. 101. a 40. The State of the Reprobates 60. b 34. The State of our bodies 81. b 48. 82. b 30. The State and condition of seruants in the time of Iob 582. a 11. The faithfull in considering theyr State ought to waighe vvell both what they are also what GOD is able to doe 278. b 22. Thinges cannot bee in their perfecte State till the last day 516. a 57. If we think not of our State we shall alwayes bee puffed vp with pride 566. a 37. Stoutnesse If the magistrate vvant stoutnesse to redresse matters he shal neuer performe his duty 549. a 51. Storke Of Storkes 780. a 53. 783. a 17. The kindnesse that is naturally in Storkes is a mirrour of the thankfulnesse that ought to be in Children towardes theyr parentes 983 a 16. Strength All our Strength and rightuousnesse commeth only of God. 802. b 53. It is for our profit behoofe not to haue the strength and svviftnes of birdes and beastes 784. a 8. Strumpet Looke Whore. Caluin reprooueth sharpely that a Strumpet being put in prison was presented vvith tartes 374. b 38. Stubburne God wil deale roughly with the stub burn 817. a 23. Such as are Stubburn against GOD come to confusion 152. b 29. Striue It is in vain for man to Striue against God or his truth 700. b 52. Subiect Subiection Mannes Subiection and dutie of obedience vnto God. 1. a 19. 30. VVhat manner of Subiection man should haue bene in if he had not sinned 780. b 40. Doe the best we can we can not bee so Subiect to God as were requysite 565. a 14. It is for our welfare to bee so in Subiection 781. a 16. The Subiection and seruice of beasts vnto vs is through Gods taming subduing of them to our hand 781. b 21. 782. a b. The diuilles are Subiect to God and can not do any thing without his leaue 16. b 55. 17. b 27. 18 a 53. Looke more in Obedience Submitte VVe must alwayes Submit ourselues to God that wee bee not touched with vaine presumption 559. b 40. It is a hard thing for a man to Submitte himselfe to the single wil of God without askinge a reason of his workes 356. a 16. Substance The Substance of our bodies and soules are no euil thinges but the good creatures of GOD notwithstanding all that is in them is peruerted and euill 300. a 12. To say that the Substance of GODS Spirite is in vs is an heresie Seruetus held that mens soules were partakers of the Substance of the Godhead 500. b 43. Sufferance and Suffering Gods Sufferance is not a single permission or giuing leaue but an effectuall appointing of things to be done 37. a 52. Simple sufferance destroyeth the Almightynes of God. 241. a 53. Hovve the thinges that are done by Sathan and by vvicked folke are done by GODS owne woorking and appointment and not simply by his permission or Sufferance 37. a 52. VVhat frute profit and comfort redound to the Godly by knowing that Satan or wicked men can do nothing but by Gods Sufferance 17. b 41. 18. a 36. b 30. VVhy God suffereth many thinges vnpunished 181. b 42. 182. b 35. 716 b 20. Such as suffer the wicked at length feele the smart themselues 478. a 49. Superstition Superstition 94. a 42. From whence the Superstitiō springs 436. a 11. Sustained VVe are not sustained by the abundance that we haue but only by the grace of God. 347. a 54. Swearing and Othes Swearing is monstruous and against nature 169. b 42. The trueth and right of Swearing 499. b 45. Light othes ar so many reproches to God. 499. b 37. Sweating Causes of Svveating 750. a 41. Swoord The cōmon dravving of the Svvord novv adayes 546. b 56. Looke more in Gouernoures T. Talke Al our Talke must tend to the glory of God. 714. b 8. Tame Til we know that God putteth vs to reproch and giueth men leaue to persecute vs we shal neuer be Tamed as vve ought to be 560. a 5. Teach Teacher Teachable Teachablenesse There is no Teacher like vnto GOD and howe to learne at his handes 730. a 4. b All the Teaching reading and hearing of Gods woord that can bee vvil not auaile vs except he worke inwardly by his holy spirite 730. a 34. The way to bee well taught at Gods hand 788. b 16. 809. b 31. To be Teachable is a great vertue 129. a 7. b 33. The first foundation of wisedome is Teachablenesse that is to say a willingnesse or desirousnesse to be taught 674. a. 20. VVhen God teacheth vve must giue eare to his Teaching 635 b. 48. The Lord wil haue vs only to receiue that which he thinketh good too Teach vs. 529. a. 30. He that will teach others well must first learne of god and haue a perfect feeling of the true Doctrine in his hart 628. a. 26. 629. a. 47. The properties of a good Teacher 486. a. 10. 542. b. 34. The office of the Preachers and Teachers of the Gospell too forgiue sinnes 648. a. 16. The lets are many which turne men aside from suffring themselues to be taught by God. 526. b. 60. Very fevv now a dayes can abide too be taught but euery man taketh vpon him to be a Teacher 542. a. 1 They shall neuer be good Teachers which wil not suffer themselues to be reproued when they do amisse 697. a. 53. If wee make no reckoning of the good life of such as ought
52. 34. a 53. b 47. Vnthankfulnes in forgetting Gods protection 23. a 3. The mannes Vnthankfulnesse is the cause of his decay 97. b 21. VVhen God giueth the vvicked the vpperhand it is to punish the Vnthankfulnesse of the vvorld 132. a 61. Vprightnesse Trew Vprightnesse 4. a 9. VVhence Vprighnes springeth 20. a 15. VVherin Vprightnesse consisteth 20 a 21. VVhereto Vprightnesse tendeth 20. a 32. The principall or chiefe point of Vprightnesse 20. a 35. The triall of Vprightnesse 20. a 32. True Vprightnesse the marke and vvarrant of soundesse of hart 4. b 111. It is vnpossible that mā should haue such perfection as to be garnished with Vpright dealing in all points 548. a 11. It is a woonder that a man which walketh Vprightly should be honored at this day 555. b 57. Visible The sight of these Visible thinges must leade vs too the considering of the thinges that are inuisible 790. a 41. Visions Visions of the fathers 77. b 58. VVhy God appeared in visions and dreames to the men of olde time and vvhy he doth not so to vs. 639 a b. VVhy the Visions were with tokens to amaze men 77. b 58. 78 a 12. VVe in these dayes must not looke for Visions reuelations 639. a 17 Gods inward working in mens harts by remorses inspyrations and Visions 638. b 24. Visions not to belonged for 79. b 23 The Vanity of them that desire Visions 79. b 35. Visitation God sendeth vs his woord and wee not the due time of his Visitation 551. a 41. Vsury Of seruing God vpon Vsury 69. b 38. Vyce Euery Vice dravveth man away from God. 526. b 53. Two Vices that commonly raigne in the worlde namely contempt of God and superstition 94. a 21. Twoo extreme Vices amongst men one in that some are greedy too knovve all thinges the other for that some will not seeke to know that they should and that is euydent amongst the Papists 528. b 25 How loth all men are too haue their Vices rebuked and specially Princes and great men 697. a 56. Shamefull and abhominable Vices may not be spoken against novve adayes 697. b 27. W. VValke VVhat is ment or signified by VVal king generally 4. a 37. VVhat it is too VValke with God. 665. b 42. VVhy Enoch is sayd to haue VValked with God. 665. b 59. VVhat it is too VValke with men 665. b 41 VVhat it is to VValke vvith the vvicked 664. a 55. VVe can not vvalke to Gods contentation except vve eschue euill 20. a 47. How we may walk as it becommeth vs. 40. b 38. VVarenesse VVarenesse needful in all states and degrees 7. b 51. 8. a 35. VVarenesse at feastings 8. a. VVarenesse in time of prosperitie 22. a 22. 30. b 25. VVarenesse in preuenting and eschuing of sinne and offences 14. b 59. 15. b 5. VVarenesse in mistrusting of secrete vnknovvne sinnes past 15. b 13. VVee bee warer in daungers of the bodie than in dangers of the soul 19. a 39. VVarning The VVarning that God giueth vs as well in his woorkes as in his word ought to arme vs against al inconueniences and temptations 786. b 21. VVarre Howe the wicked are sayd to make VVarre against God. 307. b 40. VVashing VVhat is meant by VVashing 188. a 30. VVater VVater is the beginning or ground-worke of the world 740. b 14. VVay VVe must not svverue from the way that God hath shewed vs. 459. a 21 VVeake Man is not onely VVeake but also corrupte and the difference betwene thefe two 299. b 55. 300. a 22 VVeale or VVelfare VVherein consisteth oure greatest VVeale 507. a 35. VVeldoing Our VVeldoing profiteth not God neither doth our euill doing hurt him 701. b 15. The thinking that God is beholding to vs for our VVeldoings is the grounde of many superstitions 701. b 42. VVelspring VVee must be fountaines or VVelsprings of liuing water and vvhat is ment thereby 126. a 22. 127. a 10 Pryde is the VVelspring of all our disordered dealings 541. a 35. VVelth VVorldly welth and prosperitie shal not defende men from the hande of God. 677. b 9. VVhale The VVhale and the description of him 800. b 52. 801. a b. 802. a b. 803 a b. Proofes of Gods mightie power wisdome and the rightuousnesse in the VVhale 801 b 40. 802. a b. 803. a b. VVhoredome VVho so suffereth VVhoredome to bee committed is a baude before God. 581. b 30. VVicked and VVickednes All men of all degrees are VVicked if God restreyne them not by his holie spirit 675. b 32. The VVicked are Gods seruauntes tooles and instrumentes wherewith hee serueth his owne turne iustly and rightfully and yet their VVickednesse can not bee fathered vpon him 36. a 45. 37. b 24. 38. a 1. The more that God bereth with the VVicked the more do they hardē in their sinnes 547. a 23. The VVicked can not do any more or any othervvise than God permitteth them 36. a 38. 37. b 41. 322 b 35. The VVicked is to bee condemned for his VVickednesse hovv so euer his state standeth 87. b 88. a b. and so forth All the wicked vvant three thinges 505. a 32. VVhy the VVicked are sayde to bee planted 87. b 30. The VVicked perisheth before hee be full ripe 314 a 28. VVhy the wicked are suffred sometimes vnpunished 405. a 2. VVhy God giueth the wicked their full scope in this vvorld 767. a 1. Though the VVicked be not troubled yet are they not throughly in quiet bicause they haue an euil conscience 518. a 50. Though God spare the wicked for a time yet he suffereth them not to scape altogether scotfree 812. a 50. God neuer fauoreth the VVicked 165. a 30. God is an enemie too all VVicked folke in generall 797. a 60. God ouertaketh the wicked in their owne vvyles 75. b 10. 99. a 41. The wicked shall at length bee confounded 767. a 41. 316. b 53. VVhy God destroyeth the VVicked 198 a 18. The VVicked come not willingly to the Lord. 508. a b. If VVicked men escape vnpunished in this world their iudgements is the greater 512. b 27. The ende of the VVicked 87. a 27. 378. a 41. An admonition too the wicked 512. b 36. The VVickednesse of these present dayes 90. a 19. VVickednesse increaseth vvhen it is not resisted 478. a 52. VVill. The VVill of God is the fountaine of all rightuousnesse 243. a 19. Gods only VVill is vnto vs a sufficient reason of all his doings 803. a 43. If we enter to deep into the serching of Gods VVill and works it will turne to our destruction 809. b 14 Gods VVill and mans VVill cannot stand togither and why 695. a 20. VVilfulnesse VVilfulnesse of opinions is extreme follie 674. a 46. VVilfulnesse is a deadly plague 129. b 20. The malicious VVilfulnesse of man. 289. a 41. VVinke VVhen God VVinketh most at our sinnes then stande wee in worste case 691. a 9. Though God VVinke at thinges for a time yet in the ende he will call for an account of
VVelspring VVee must be fountaines or VVelsprings of liuing water and vvhat is ment thereby 126. a 22. 127. a 10 Pryde is the VVelspring of all our disordered dealings 541. a 35. VVelth VVorldly welth and prosperitie shal not defende men from the hande of God. 677. b 9. VVhale The VVhale and the description of him 800. b 52. 801. a b. 802. a b. 803 a b. Proofes of Gods mightie power wisdome and the rightuousnesse in the VVhale 801 b 40. 802. a b. 803. a b. VVhoredome VVho so suffereth VVhoredome to bee committed is a baude before God. 581. b 30. VVicked and VVickednes All men of all degrees are VVicked if God restreyne them not by his holie spirit 675. b 32. The VVicked are Gods seruauntes tooles and instrumentes vvherewith hee serueth his owne turne iustly and rightfully and yet their VVickednesse can not bee fathered vpon him 36. a 45. 37. b 24. 38. a 1. The more that God bereth with the VVicked the more do they hardē in their sinnes 547. a 23. The VVicked can not do any more or any othervvise than God permitteth them 36. a 38. 37. b 41. 322 b 35. The VVicked is to bee condemned for his VVickednesse hovv so euer his state standeth 87. b 88. a b. and so forth All the wicked vvant three thinges 505. a 32. VVhy the VVicked are sayde to bee planted 87. b 30. The VVicked perisheth before hee be full ripe 314 a 2◠VVhy the wicked are suffred sometimes vnpunished 405. a 2. VVhy God giueth the wicked their full scope in this vvorld 767. a 1. Though the VVicked be not troubled yet are they not throughly in quiet bicause they haue an euil conscience 518. a 50. Though God spare the wicked for a time yet he suffereth them not to scape altogether scotfree 812. a 50. God neuer fauoreth the VVicked 165. a 30. God is an enemie too all VVicked folke in generall ▪ 797. a 60. God ouertaketh the wicked in their owne vvyles 75. b 10. 99. a 41. The wicked shall at length bee confounded ▪ 767. a 41. 316. b 53. VVhy God destroyeth the VVicked 198 a 18. The VVicked come not willingly to the Lord. 508. a b. If VVicked men escape vnpunished in this world their iudgements is the greater 512. b 27. The ende of the VVicked 87. a 27. 378. a 41. An admonition too the wicked 512. b 36. The VVickednesse of these present dayes 90. a 19. VVickednesse increaseth vvhen it is not resisted 478. a 52. VVill. The VVill of God is the fountaine of all rightuousnesse 243. a 19. Gods only VVill is vnto vs a sufficient reason of all his doings 803. a 43. If we enter to deep into the serching of Gods VVill and works it vvill turne to our destruction 809. b 14 Gods VVill and mans VVill cannot stand togither and why 695. a 20. VVilfulnesse VVilfulnesse of opinions is extreme follie 674. a 46. VVilfulnesse is a deadly plague 129. b 20. The malicious VVilfulnesse of man. 289. a 41. VVinke VVhen God VVinketh most at our sinnes then stande wee in worste case 691. a 9. Though God VVinke at thinges for a time yet in the ende he will call for an account of them 534. a 2. VVisdome The VVisedome of God is infinite 95. a 12. God hath all perfection of vvisdome in him 526. a 4. God is vvise after two sortes 238. b 46. 243. a 38. VVhat is our true VVisedome and wherein it consisteth 87. a 60. 89. b 10. 95. b 15. 219. b 53. 421. a 35. 526. b. 26. 659. a 49. 660. a 42. 692. a 32. 788. a 48. 789. a b. 814. a 29. From whence vvisedome commeth 101. a 50. 512. a 39. 523. a 60. Gods children must not be without VVisedome and discretion 130. a 59. VVhat is the principall point of mās VVisdome 525. a 54. VVisedome is not tyed to the age nor to the state and degree of calling 620. a 43. If man had the vnderstanding of all thinges that are hidden yet God his VVisdome is farre higher 519. b 52. The VVisdome and strength of mā is but smoke before God. 246. b 1. All the VVisdome knovvledge rightuousnesse and strength of man is nothing before God 755. a 35. A patterne of a vvorldly wise man. 101. b 2. VVorldly VVisdome is foolishnesse 101. b 23. God punisheth the pryde of such as trust in their owne vvisedome in inferiour things 521. b 50. God blindeth the wise euē in vvorldly thinges much more in the secrets of his Gospell and therefore wee ought not to bee offended when vve se the vvise of the vvorld haue no tast of the Gospell 335. a 22. 38. VVishe VVe may VVish for nothing vvhich we ought not to pray for 100. b 40 Man is tempted to vvishe his ovvne vndoing 514. a 51. VVit. VVee must not trust too our owne VVit and why 695. b 32. Hee that proudly presumeth of his owne VVit robbeth God of his honor 522 a 11. God will punish such as apply their VVits to naughtie purposes 522. a 16. The cause why the Papists and heretikes stand so stifly to the Articles that are in controuersie betweene them and vs is for that they trust more too their owne wit than to the scriptures 696. a 4. VVitnesse The vpright and such as are no hipocrites refuse not euen the VVitnesse of men concerning their giltlesnesse 329. b 5. VVoman VVomen are not to be despized 55. a 47. The naturall kindnesse of VVomen toward their children and vvhēce it proceedeth 784. a 41. Gods VVoorde or the Scripture Gods VVord is a consuming fire 395 b 15. Gods worde must be our only direction 86. a 60. Gods vvorde is the Armour and vveapon of Christians 31. a 17. Gods worde is not darke of it selfe 637. a 11. The Maiestie simplicitie and easie plainnesse of Gods word 753. b 18. 772. b 18. The Scripture applyeth it self to our capacitie 38. b 18. God goodnesse in shewing him selfe to vs by his word and the vse and end thereof 741. a 18. The authoritie and obedience that must bee yeelded of all states and degrees to Gods worde 329. b 26. 540. b 1. 627. a 15. 628. a 51. 631. a 20 Gods shewing of him selfe in his word is farre excellenter than his shewing of him self in his vvorks 741. b 11. VVhat maner of thing the Doctrin of Gods word is and howe it differeth from other Sciences 660. b 57. The vvorde without the working of Gods spirite is but a deade thing 810. a 19. They that reiecte and refuse Gods word are vvorsse than the Papists 738. a They that disdeine to learne at Gods vvord are worsse than brute beastes 661 a 45. VVherfore many take no profit by hearing Gods vvorde 253. a 60. Hovve we ought to behaue our selues vvhen wee see Gods worde so little receiued 291. a 20. VVee ought to bee desirous of Gods worde and why 70. a 43. The profite of Gods worde when it is rightly applyed 486. a 47. VVhat is to be done that wee
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
will cut asunder the coardes of them that torment vs so and that they shal haue no more abilitie to anoy vs hereafter Marke this for a speciall poynt And furthermore when we see that suche as scorne God too the full and are gyuen ouer to all lewdnesse are not restreyned of their full scope but take the benefite of the tyme so as Ladie Fortune as they terme it seemeth to laugh vpon them Let vs not ceasse to cursse them that is to say let vs paciently wayt what the ende of them shall be and assure our seluer that all their prosperitie shall turne too their confusion to the intent that wee shoulde not enuie them for it And finally let vs learne too apply all this to our vse as I haue sayde Therefore if God suffer vs to indure muche in this worlde too humble vs withall so as one of vs is smitten with sicknesse an other with pouertie and euery man beareth his owne crosse let vs not thinke for all this that God hath forgotten vs or that our state is the woorse And why so For like as we cursse the wicked in their prosperitie and know it is nothing else but a dream which glydeth awaye by and by so also on the contrarie part when it shall seeme that God hathe shaken vs off when the worlde iudgeth the same of vs and when oure own flesh and our owne nature prouoke vs to such temptations Let vs assure our selues that God will turne all to our welfare and that his afflicting of vs is bycause wee haue neede to bee wounde out of this intangling worlde here and that in so doing hee doth the duetie of a Physition towardes vs intending to purge vs from all oure naughtie corruptions and from all the outrageous lustes of our fleshe which make vs too kicke agaynst our master like Horses that are ouerpampered God then foreseeth all this Also let vs holde it for certaine and sure that wee bee blissed when the worlde seeth nothing but curssednesse in vs and that euen when according too the fleshe wee can perceyue nothing but vnhappinesse euen then we see by fayth that we cannot light otherwise than vpon our feete bicause God loueth vs and sheweth himselfe to be our father VVee see in effect what wee haue to beare in minde But let vs be well aduised that we cast not forth such sentence of cursing but against fooles As for vs we cannot iudge who be fooles except we haue Gods spirite to guide vs with such discretion as wee may not iudge at all aduenture I haue tolde you alreadie who be the fooles that Eliphas speaketh of that is to wit those whom men would take to be the wysest and which glorie of the finenesse and suttlenesse of their wittes Yea but for so much as they feare not the liuing God and are so caried away as they looke not euen to themselues we see the reason why there is nothing but follye in them VVill yee iudge of such men First of all let vs haue an eye vntoo God and secondly let euery of vs enter in too himselfe and examine himselfe well For that is the true wisedome and therein it consisteth I say wee must first and formost haue an eye vnto God that is too wit too submit our selues wholly vnto him to serue him in true humilitie to frame our selues vnto his worde to put our whole trust in his grace to call vpon him and to flee too him for refuge Thus we see at what point we must begin if we minde to haue a true rule of wisedome And afterwarde let vs enter into our owne selues too vnderstande our owne vices and wantes that we may mislyke our selues for them and sigh when we see that we keepe not our way forth on to Godwarde as wee ought to do VVhen we haue done so we may haue a good discretion to iudge of fooles For although the worlde clappe their handes at the wicked yet let not vs ceasse too set light by them yea and to hate them and to abhorre them as it is sayde in the fiftenth Psalme For we must haue none in estimation but such as walke in the feare of god Behold who ought to be honourable and honoured among vs For as for all these despisers of God which delight in naughtinesse we must esteeme them but as dirt and myre wee must account their doings but as filth so as we cannot abide the stinche of it For they liue not but to the dishonour of God and when men make reuerence to them or sooth them vp we must abhorre them as dogges and as filthinesse that doth but infect the whole worlde Thus we see howe wee ought to proceede that wee may iudge accordingly with god And therewithall let vs also practise the thing that is set downe here when Eliphas sayth that hee out of hande demed them accursed whome the worlde thought to haue attayned too the full measure of all felicitie VVherby it is ment that we must not change our opinion according to the alterations that wee see in the worlde when we perceyue the wicked to be exalted so as it seemeth to vs that all will come to naught or rather that God executeth not his office any more and that it is al one to do good or euill and that it is to no purpose to do well Therefore let vs not be so swift and hastie too iudge according to the successe of things but let vs consider that be the worlde neuer so troublesome wee must alwayes conclude that whatsoeuer God hath once declared vnto vs shall be fulfilled To be short there is no reason why we should measure Gods iudgementes after our owne fansie But let vs hearken to that which he sayth vnto vs and although that at the first dashe we perceyue not the effect and accomplishment of that which is conteyned in the holy Scripture yet let fayth worke in that behalfe and holde vs backe and let not our wittes roaue here and there but let vs say Seeing it is so that thys man is a despizer of God and leadeth a loose life it can not be but he must come too an euill ende And why so Not for that we know it alreadie nor for that the mishap sheweth it selfe bicause God hath sayde it â–ª and that must suffize vs Moreouer let vs learne to say it as it is conteyned here For Eliphas meeneth not that he hard other men report beholde such a man shall bee curssed or hee shall be vnhappie but he sayth he trusted in God that it should be so And although he saw things confused in the worlde yet notwithstanding he was fully persuaded that none were blissed but the children of God and such as honoured him and leaned altogither too his goodnesse yea and that although they were persecuted and mocked and reiected and made a laughingstocke so as it shoulde seeme they were starke doltes bycause they had not the iolitie of this worlde yet for all that
vs too thinke we haue but only the worde but let vs marke that which is properly belonging vnto God and which cannot be separated from his being to the ende we may magnifie him as he is worthie VVere this once well setled in vs we should no more be so much giuē to superstition as we be neither should we be so worldly as we be There are two vices that reigne and haue alwayes reigned in the world the one is Contempt of God that men care not at all for him but trample him vnder their feete as much as in them lieth True it is that they be not able to impeach his maiestie Neuerthelesse there is such a diuelish pride to be seene in men that in steade of worshipping God and of submitting themselues vnto him they could finde in their heart to throwe him vnder foote and too triumph ouer him and not suffer him to haue any kind of authoritie ouer them Thus see we a maladie that is ouer great outrageous and yet hath it beene in all tymes that is too saye that menne are so ouerheathenish as they knowe not the reuerence whiche they owe vntoo god The othervice is superstition whiche is that vnder the shadowe of deuotion menne gad here and there too seeke after foolishe inuentions And whereof commeth thys mischiefe Euen bycause God is not knowne rightly with that which is properly belonging vnto him for were it wel vnderstoode what his mightinesse iustice goodnesse are it is certaine that men woulde not be caryed so away For men forge to themselues vndergoddes that is too say they forge Idolles in their owne heades and assigne offices too them as though they woulde deale out the vertues that pertayne vntoo God and are in him alone or as though they woulde put him too the spoyle and euery one haue his share and bootie of him Nowe ye see why I sayde that we must be so much the more diligent to knowe God aright namely to the ende hee bee not robbed of his honour and that no man bereue him of that which is his owne and which resteth onely in him And howe may they doo that I haue alreadie brieflye tolde you howe they neede no more but onely too open theyr eyes for God vttereth himselfe after suche a sort in the order of Nature as wee are vtterly vnexcusable if wee yeelde him not that which is his And this is that whiche Eliphas sheweth heere For hee beginneth to say That Gods woorkes are great and vnable too bee searched out and that hee doth wonderfull decdes without number Here Eliphas taketh a generall sentence and afterwarde specisyeth that thing by particular examples whiche hee had spoken in a summe This therefore is as a preface as if he should in one worde foreshew what hee ment to say in this wise God doth exceeding great and incomprehensible things his doings are wonderfull and without ende VVhen we vnderstand that Gods workes are exceeding great and incomprehensible shall we not be forced to lift vp our mindes and to perceyue that wee must not disguise him nor surmize any thing of him after our naturall reason but that we must mount vp higher It is certaine that we be ledde thervnto whether we will or no. Thus then wee see what Eliphassis meaning is VVhen men looke vnto Godwarde they be not touched with suche a feare nor with such an humilitie as were requisite VVhat is the reason It is bycause they thinke not on his workes If Gods workes come in discourse euery man thinks himselfe a competent Iudge too speake his verdite vpon them yea and wee will bee bolde ynough or rather ouerbolde too controll them For if God woorke not after our fashion wee will bee full of grudging and wee will say wherefore did hee not this and why went such a matter so VVhat is the cause of suche ouerboldnesse that men are so saucie with God as to holde plea agaynst him and specially as to make themselues his Iudges It is bycause they haue not considered how great and incomprehensible his workes are But if the workes of God be incomprehensible haue wee a measure that is great ynough to declare what is in them VVhat is our witte VVhen wee haue stretched it out to the vttermost length and breadth that may be is it able too comprehende the hundreth part of Gods woorkes and of his determination whiche is so highe as all of it is hidden from vs VVe must go out of our selues if wee minde but onely to taste the wonderfull and infinite wisedome that appeareth in Gods workes Nowe if we must mount aboue all our owne wittes too get but a little taste of them what shall become of vs when wee will incloze all and when wee will knowe all that is in them too the vttermost I pray you can wee attaine therevntoo VVe see then how men are worse than mad when they be so presumptuous as too desyre to determine of Gods workes which are imcomprehensible For true it is that we cannot gage the bottome of Gods workes too comprehende the reason of them but yet God keepeth a good way too giue vs such a knowledge of them as he knoweth too bee for our behoofe And so we note that Gods workes are incomprehensible in themselues that is to say that if we wil search out all that euer is in them by parcelmeale we shall neuer be able to atteyne to the depth of them Therefore wee must bee as it were whelmed vnder the sayde greatnesse assuring our selues that if we take vpon vs too bee iudges of Gods workes we shall find wherwith to stoppe our eies bycause we cannot atteyne to the secrets that are in them Furthermore when wee shall haue proceeded in suche humilitie knowing that wee bee not competent Iudges too knowe the thing that is too high and to deepe for vs let vs pray God too giue vs the spirite of wisedome that wee may iudge aright of hys woorkes and then will hee graunt vs the grace too perceyue so much as is for our behoofe Not that wee may discouer and decypher all that is in them so as nothing shoulde bee vnknowne too vs and all shoulde fall oute after oure imagination No God will holde vs short of that so as we shall not knowe but in part but in the meane season the sayde knowledge must suffyze vs for as muche as nothing shall bee hidden from vs that is good and conuenient too our welfare And therefore let vs contente our selues herewith For otherwise what an vnthankefulnesse is it for vs too bee desirous too enter so intoo Gods secretes as to reade therein and that wee woulde not haue any thing too escape vs but are so fond and curious as to haue a desire to make him subiect to our fond braine Thus we see the two poyntes that wee haue too marke heere But if there be infinite wisedome in those workes of God which are the smallest and basest what is there in the greatest
sort and in such as surmount all our capacitie Specially when the cace concerneth our redemption and when it concerneth Gods sealing vp of the recorde of our adoption in vs by hys holy Spirite it is a matter that surmounteth the common order of nature Chiefly when it is sayd that he hath chozen vs before the worlde was made and that hee hath chozen vs not all in generall but so many as hee thought good and that hee hath forsaken the rest do◠wee not see secretes that are too highe for vs VVhat is to be done then Let vs assure our selues we be tootoo vnexcusable if in this behalfe we walk not with feare and warenesse considering that these are things incomprehensible and if we thinke to attaine so high our desire to stye vp after that maner aboue the skyes hauing no wings will make vs breake our neckes Moreouer when we haue giuen the glory vnto God and confessed not onely with mouth but also in very deede that his workes are incomprehensible and as a bottomlesse pitte to swallow vp all our vnderstanding let vs not ceasse to pray him too make vs perceyuc them so farre foorth as he knoweth them meete for our capacitie and therewithall let vs also searche that which is shewed vs in the holy Scripture For God will not haue vs negligent it is not for vs to say with the Papistes O wee muste not bee inquisitiue of Gods secretes For why then was the holy Scripture giuen vs Gods will is that euery man shoulde seeke after him but yet therewithall his wyll is also that men shoulde holde the waye which hee sheweth them that is to wit that they should with al humilitie follow that which is conteyned in the holy scripture Nowe when wee haue learned that which God teacheth vs in his schole let vs hold vs to it and if there come any toy in our head to the contrarie so as our harts be tickled to seeke for more than is meete for vs to know let vs beware that we haue the wisdome modesty to say Poore creature is it meete that thou shouldest presume to haue a larger instruction thā that which God giues thee in the holy scripture So then let vs wey well this saying to the end we may hold our selues in such sobrietie as we iudge not rashly of Gods workes For by and by it is sayd That God is he which doth wonderfull deedes without end VVhereas Gods wor◠are called wonderful or secret for so the worde importeth it is to bring vs to the reuerencing of thē For Gods meening is not that our knowing of such greatnesse in his works shoulde be to astonish vs and to driue vs further off from him but contrarywise to draw vs to such a reuerence as we shoulde honor him saying Lorde howe mightie art thou Lorde howe great is thy power thy goodnesse thy iustice and thy wisdome Vndoubtedly Dauid knew wel the infinit greatnesse of gods workes and yet notwithstanding hee ceasseth not to say Lorde thy works are full of wisdome and rightuousnesse He knew well what we haue to consider of Gods works and yet hee honoured them neuerthelesse Let vs learne then too conceyue suche a greatnesse of Gods workes as might make vs dull lyke brute beastes so as we should not knowe where to become nor take any instruction of good learning by them but so too conceyue of it as the same may serue to represse vs that our wits be not ouerwandring and that wee play not horses that are broken loose and so take libertie as I haue tolde you to say I will know how this and this cōmeth to passe Not so but let vs be modest For our true wisedome is to be ignorant in the things that God will haue hidden frō vs Thus we see how we must prepare our selues to lowlinesse modestie And furthermore let vs vnderstand ther withall that we must reuerence the workes of god And howe To comprehende the infinite wisedome rightuousnesse and power that is conteyned in thē according to our smal capacitie assuring our selues that God doth not any thing without reason no not although the same be not knowne vnto vs at the first dash For God doth not alwayes vtter a present reason in his workes so as mē may perceiue thē and againe the sayd wisdome is so deepe as it is named a bottomlesse pit Therefore let vs learne to reuerēce gods works although we perceiue not euermore the cause why hee worketh so VVee see well then in what wise Gods workes are wonderfull And hee sayth expressely that they haue none ende VVhereby men are yet better humbled For it wee chaunce to come to the full vnderstanding of some one thing O it seemeth to vs that nothing can go beyonde vs we be so cunning that all questions whiche can be propounded vnto vs shall bee assoiled out of hand But put the cace we be able to iudge of Gods workes as of two or of three or of a hundred VVhat is that It is right nought And why so For they are without number But as I haue sayd alreadie the least of Gods workes is ynough to ouerwhelme vs and what then shall become of vs whē we come to the sayd bottomlesse depth whereof there is none ende Lo howe it behoueth vs to wey well that which is spoken heere generally in way of preface to make vs to enter into better consideration of all Gods workes than we are wont to do that we may yeeld the honor vnto his Maiestie which is due to him But as I haue touched heeretofore after that Eliphas hath spoken so in generall he speaketh particularly also saying That God giueth raine vpon the earth and maketh the waters to gush downe the streetes This seemeth to bee nothing to the purpose For the matter in hand is only that men may perceiue thēselues to be rightly punished and that if God handle thē after his own wil they must not stand pleading against him for they shall gaine nothing by so doing but must of necessitie be ouercome And why thē is mention made here of the rayne This should seeme to be a bymatter But we must marke that when we bee put in mynde of the cōmon order which God kepeth in gouerniug his creatures it is to the end that we should apply it al wholy to our owne vse For when we haue run vp and downe trauersed frō one side to another we must enter into our selues we must waken vp our wits and we must apply all this doctrine too such vse as I haue spoken of which is that we may honour God as he deserueth Thus ye see why here is mention made of the raine And no doubt but that vnder one particular Eliphas cōprehendeth them all as if he should say VVe not onely see that God hath created all things and that there is such workmanship in the skies in the earth as al they that think vpon it must needes be astonied at it
God visiteth them after that maner yee shall see them vtterly dismayd bicause they haue not tasted this doctrine in time and place Then let vs bethinke vs of it and let vs marke that if all the aduersities whiche befall vs are sharpe and tedious to vs yet it behoueth vs to knowe that they are nothing in comparison of the anguish that they indure which are pressed with gods iudgement when he sheweth himself boystous towardes them and giueth them some token of his wrath and vengeance by reason wherof ye shall see them so astonished as there is no comfort that can cheere them vp vnlesse God work with an extraordinarie operation in that behalf And why so For in al our miseries if God giue vs leaue to returne vnto him so as we may call vpon him with hope that hee wil pitie vs in the end it is certaine that we can cast all our cares and troubles vpon him as the scripture saith So thē our afflictions will be sweete and amiable to vs when we can go after that sort vnto god But if we conceiue a mistrust once which shutteth vp the gate and that wee imagin God to be our enemie and that he persecuteth vs so as it is but lost time and a vaine thing to call vpon him it is euen as much as if we were alreadie in the bottomlesse gulfe of hell And too this pointe was Iob come in parte but not altogither howbeit that hee had experience of it VVhen wee see this let vs assure our selues that God can well send yet more than he hath done and that if he spare vs it is bycause he knoweth oure weakenesse For it was his will to trie Iob to the vttermost If he vse not so rigorous triall towards vs it is of his owne infinite goodnesse Neuerthelesse in the meane while let euery man prepare himselfe aforehande that hee may be able to withstande such temptation when so euer he shall come vnto it And though we be tossed as it were with waues let vs not lose our courage in the middes of suche tempestes seeing that God hathe susteined his seruaunt Iob yea and plucked him backe againe euen when he seemed to haue bene vtterly drowned and as it were swallowed vppe into the bottomelesse pit Therefore let vs vnderstand that when so euer wee shall enter into suche gulfes wee shall be drawen out againe in the ende so we be hild vp by the hande of god Thus ye see howe it behoueth vs to be prepared to battell that we be not out of heart when such temptations come vpon vs and that although it seeme we should bee beaten downe at euerie stroke yet notwithstanding we may hope that God will ayde vs which thing he will do in conuenient time as hee hath done to his seruaunte Iob. Furthermore although we haue bene afflicted a good while togither and yet God suffereth the afflictions too continue still and specially if when wee haue imagined that we should haue some end of them things shall come to such a passe as they shall seeme to be cleane contrarie and that we shall neuer be deliuered from them yet notwithstanding let vs resist such temptation as shall be caste before oure eyes assuring our selues that God knoweth well howe to dispose the times and seasons and that it belongeth to him to doe it and therefore that all thinges must be put into his hande and to his good will. Beholde sayth Iob I looked if there were any end of my miseries VVell we also may well looke for the same For God is not so rigorous towardes vs but that hee beareth with vs so far as we may lawfully say vntill when or how long shall this holde according as we see that Dauid speaketh so a good sort of times But when we haue looked whyther there shall be any ende of our miseries let vs learne also to beware wee bee not too hastie For else we shall be confounded VVhat is to be done then Let vs shet our eyes at present things and let vs praye God to make vs behold the end which is hidden from fleshe and from our owne opinion I say let vs praye him to make vs beholde that and let vs frame our selues wholly to his good will. For this is the only remedy to nourish both hope and pacience Or if we see our miseries to indure long and that God sheweth vs not after what sort he will make vs way out let vs shut our eyes and say well Lord true it is that thou wilt hold me like a poore blinde soule in darknesse Yea but where is my comforte in the meane while My comfort is to praye God to giue me eyes not only to beholde present things but also to knowe those thinges by fayth which are hidden from me as nowe Beholde say I howe we must deale not to say as Iob doth I see there is no remedy lefte for mee for the man that speaketh so is after a sort in despaire For we must not limit Gods power though a thing seeme impossible to our selues Hee saith When I lay me downe I aske when shall I rise againe And in the morning I saye when will it be night Let vs note that this is set downe to shewe that a conscience whiche is pressed with Gods iudgement is alwayes troubled and in an agonie Behold after what sort Moyses speaketh in treating of Gods dreadfull vengeance vpon such as shall continue wilfully in disobeying of Gods lawe Thy life saith he shall hang before thee as vpon a threede In the morning thou shalt say who shall make me to liue till the euening But Iob speaketh here of the temptation that he himself feeleth that is to wit that he thought the nights too long and the dayes too weerisome according as hee said One day is longer to me than a whole yere yea than a mans whole life I do nothing but pine away not onely in some ordinarie miseries but also in so horrible torments that I faint vnder Gods hand Now when we see that this temptatiō is come vpon Iob let vs haue recourse to the remedie whiche I haue touched that is to wit to call to mind that it is Gods peculiar charge to dispose of vs and of all our miseries And therefore doth the time seeme long to vs Let vs praye God to make vs thinke well of all that he doth For otherwise what else shall wee do but only prouoke God as Iob doth Not that hee is willing to do so but yet in the meane season he ceasseth not to be blameworthy for the words that haue escaped him so vnaduisedly which he hath cast foorth agaynste God in such wise as if he ment to spite him Therefore let vs turne backe ageine and say how now Is it in thee to appointe times Is not that in the hand of thy God wilt thou take his office from him what intendest thou to do wretched creature VVhither goest thou whē thou takest vpon thee after that
as to know what is in him But yet neuerthelesse we must be fully perswaded in our selues that it is the propertie and nature of God to do all things in perfect vprightnesse so as there is no faulte too bee founde Nowe then wee see what opinion wee ought too conceyue of god VVhen worldly folke speake of God they can well say that hee is the soueraine Creator of the worlde but yet in the meane season they acknowledge not the thing that is propre vnto him nor him in suche wise as it is his will to manifest himself vnto vs that is to wit in his Iustice in his goodnesse in his wisedome and in all things whereby we may take taste to loue him to honor him and too serue him And this is the principall poynt that wee must take heede vnto For what shall we haue gayned by knowing curiously what the Beeing and what the glorious Maiestie of God is if in the meane tyme wee vnderstande not that thing of him whiche wee ought to feele by experience and which he declareth vnto vs as when it is sayde that he dwelleth in vs and that we liue in him haue our mouing beeing in him that his mercie filleth all things that wee be susteyned by his goodnesse that we haue so much light as he giueth vs and no more that it is in him to remedie all our corruptions that we cānot haue so much as one graine or one drop of rightuousnesse except wee drawe it out of him who is the welspring therof Now if we know not these things what shall it auayle vs to know that there is but only one God who contayneth all things to haue some feeling of his maiesty VVherefore so much the more behoueth it vs to marke well what is sayd here that is to wit that we muste take it for a grounded principle that Gods nature is rightuous that it is no more possible for him to turne aside from right equitie than to say that hee can forgo his being ceasse to be god For it is no lesse absurditie to say that God doth any thing vnaduisedly than to say that hee is not at all or to say that his Beeing is diminished And here yee see also how S. Paule reasoneth in the thirde to the Romanes where hee taketh awaye the slaunder that might be inforced against the doctrine that he brought how mē are alwaies full of venim to speake euill of Gods pure truth and to stand checking replying against it Sainct Paule therfore sayeth Is God vnrightuous How should it be possible that he to whom it belōgeth to iudge the whole worlde should not performe all right He sheweth there by this word Iudge how all of vs ought too bee fully perswaded that God is so chare of right dealing that all that he doeth and all that commeth from him is cōpassed about with that rule VVee see then that the sayde sentence of S. Paules agreeth with this of Baldads For vnder this terme God Baldad cōprehendeth Iustice and rightdealing and so doth he afterwarde vnder the woorde Almightie And it is as muche as if hee had sayd Can we spoyle God of that thing whiche is so knitte into his beeing as they cannot by any meanes be put asunder It were as much as to abace him vtterly and too pull him out of his seare and to bring him to nothing if a man woulde pleade agaynst him as though hee were not rightuous In steade of setting downe the woorde God alone or of ioyning the title of Almightie too it Sainct Paule alledgeth the office of him that is to wit that God is the iudge of the world And hee is not a Iudge after the maner of those that are brybed and corrupted as wee see mortall mē are who being well aduaūced to great estate and authoritie doo notwithstanding abuse the same full oft But it is not so with god And why For his being Iudge of the worlde is not by good happe or by election at auenture or by sute or by purchace but it is incidēt to him by nature he is no sooner God but he is immediatly iudge therwithal Seing thē that the cace stādeth so let vs not cōceyue ought of him but all rightuousnesse being well assured that his will is the soueraine rule therof Furthermore as I haue sayde this rightuousnesse cannot be so knowen vnto vs as we should be able to decypher what is in it that when soeuer God shall woorke ought wee shall see the reason why And doubtlesse it is no reason that it shoulde bee subiect to vs or that wee shoulde desire too haue it an vnderling too our capacitie Then if wee finde not that thing to bee good whiche hee doeth whither shall wee go what a presumptuousnesse shall it be for mortall creatures I say for poore worms of the earth to be desirous to compell God to make thē to knowe what his workes are and to giue their verdit of them But cleane contrarie although God conceale the reason of his dooings from vs and that wee thinke his workes straunge so as it seemeth to oure vnderstanding that wee haue cause to pleade against him Yet must we honour his secrete and incomprehensible iudgementes and gather our wittes too vs in all humblenesse too say Beholde it is true that as nowe this seemeth to vs to bee able to preuaile against god And so without any further replying we must hold it for a sure conclusion that God is righteous For asmuch then as we see now but in part yea euen as it were in a glasse and darkely let vs wayte for the day wherein we shall see Gods glory face to face and then shall wee comprehend the thing that is hidden from vs as now Yee see then after what maner it is Gods will to exercise our faith that is to wit hee will haue vs too confesse his rightuousnesse too bee suche as no mans witte may finde fault with it or carpe against it I say hee will haue vs too confesse this although wee perceyue it not nor haue any full knowledge of it and although euery man haue his reason to dispute with God why hee doth so Albeit then that we see not the things with our eye yet must wee haue the humblenesse to yeelde vnto God that which belōgeth vnto him And if we do otherwise it is all one as if wee would so farre as in vs lyeth bring his euerlasting Beeing vtterly to nought But if we haue this well printed in oure hartes it will bee a good beginning aforehande to submit our selues in suche wise vnto God as although he scourge vs hādle vs roughlyer than we would be yet notwithstanding we shall be pacient in our aduersities VVhy so For he that fretteth at his aduersitie must needes be made to know what it is to lift vp himselfe against god And he cannot take pritch agaynst God but he must also set himself against all right and equitie And what
punisheth whoredomes it is too the ende that wee shoulde walke in all cleanlinesse bothe of bodie and soule Thus yee see then howe it is Gods will that menne should behold and consider his iudgements specially when they bee manyfest A man may well saye sometimes that God is righteous And why for hee hath punished suche a one yea euen bycause hee was a man of a wicked and dissolute life Hee hath executed his vengeance vpon such a countrie And why for it was full of all filthynesse and vncleannesse VVee may well speake after this maner and so ought wee to doe howe bee it not alwayes For as I haue sayde alreadie hee holdeth not on all by one rule VVhat is to bee done then VVee must come vp higher and saye that God is alwayes righteous howe so euer hee handle men And this is a poynte well worthie to bee noted for in these dayes wee shall see some beastes who notwithstanding will weene themselues to bee clearkly fellowes when they shall haue maynteined Gods iustice by their owne reason and phantasticall wit. They would that God should bee esteemed righteous And why for handling euerie man according to their desertes as I touched afore And too bring this too passe they are fayne to graunt me a free will and Gods election must be ouerthrowne and brought too naught For to saye that God choseth whome hee listeth and calleth them to saluation through his owne free goodnesse and that hee forsaketh the residue they thinke it verie straunge to bee spoken bycause they can not comprehende the reason of it And heere yee see why these rogues that counterfaite to bee great clearkes ouerturne the foundacions of our fayth to proue Gods rightuousnesse euen after their owne fansie And why is that By cause they can not mount so hygh as too knowe that God is rightuous in comparison of men whatsoeuer they be True it is that it stādeth vs in hād to beware of another extremitie which is faultie For we shal see some of as slaunderous conuersation as may be who if they perceiue their leudnesse to be discouered fall by and by to saying As for me I am an honest man yea to the worldward I confesse euery man is a sinner to God-ward and so will he shroude himselfe vnder the common cloake Looke vpon a whorehunter that hathe haunted the stewes halfe a score yeares Looke vpon a blasphemer that ceasseth not to rayle at God and to spyte hym Looke vpon a villaine that despiseth God and all religion Looke vpon an vnthrifte or an vnconscionable person that seeketh nought else but to be catching withoute faithfulnesse or honest dealing and such dogges will say it is true that they be sinners before God for no manne is righteous They goe no further with their faultes but so which are so hideous as maye bee but shrowde themselues vnder the cloake of naturall infirmitie saying that there is no manne that can bee equall with god They thinke they haue doone verie muche in yeelding suche a confession But I haue shewed alreadie that it behooueth vs to haue both these two points The one is that we must acknowledge god to be rightuous in respect of the whole worlde and that men muste not pleade nor dispute wyth him whosoeuer they be or what so euer they be able to alledge but must bee abashed both great and small Lo here one speciall poynt The other is that ech man should haue an eye particularly to himselfe and that euery man should be sorie for his faults and abhorre them and condemne them and that heerevpon we should also consider the vengeance and punishmentes whiche God sendeth vpon sinnes to the ende we should learne to fare the better thereby If we be beaten with his roddes let euerie of vs saye it is good right I haue well deserued it If God teach vs at other mens coste so as hee chastizeth other men before our eyes let the same touch vs and let vs applie such examples to our owne instruction to the intent to preuent the matter that God bee not compelled to fall vpon vs bycause wee haue not profyted by the chastizementes which hee hath shewed vs in the person of others Thus yee see the two poyntes which wee haue to marke and to put in vre Now let vs come to the laying forth of that which is sayd here by Iob. I know for a truth saith he that man shall not be iustifyed with God. So it is set downe but this word with importeth as much as to Godward And it is a doctrin of great weight if a man know it wel VVhat is the cause that men iustifye themselues so boldly that is to say that they presume so muche of themselues that they set so much store by themselues and that they bee so full of pryde VVhat else is the cause of it but only their staying here belowe that euery man compareth himselfe with his neyghbour Yee see then wherevnto we runne And yee see also why Saint Paule sendeth vs to the great iudge saying that euerie man shall beare his owne burthen As if he had sayde my friendes men beguile themselues when they make suche comparisons as these VVhat I see other men liue no better than my selfe and if I haue faultes in me so haue other men in them too Ye see then what is the cause that men condemne not themselues as they ought to doe but rather sooth themselues in iustifying their owne cace But heere it is expressely sayde that man shall not be iustifyed with god VVhat must wee then doe as ofte as any man speaketh to vs of our sinnes and laieth them afore vs let vs learne to know that we must not hold oure eyes here belowe but looke vp to the iudgement seat of our Lord Iesus Christ where we haue our accounte to make we muste knowe the incomprehensible maiestie of god Therefore lette euerie man thinke thereof and then shall all of vs bee wakened to withdrawe oure selues out of our follies and wee shall haue no moe of these vaine imaginacions and dotages that haue bin wont to rocke sinners asleepe Had this bin obserued there shoulde bee none of the debates that are nowe adayes in christendome aboute the rightuousnesse of fayth The Papistes can not be persuaded of this that we say namely that wee become rightuous throughe the meere fauoure of God in oure Lorde Iesus Christe And why what shall become of the merites say they and of the good workes wherein the saluation of menne consisteth And why do the Papistes stande so vpon their merites and why are they so besotted with them but bycause they looke not vp to God They dispute in theyr schooles whether good workes deserue recompence and wages as well as euill workes deserue punishment for they be things flat contrarie If mens sinnes deserue to be punished then must there also be some rewarde for vertues for otherwise Gods iustice shoulde not bee indifferent yea to our seeming and so
do fauour and mainteyne the euill Let vs assure our selues that god hath forsaken them and thereby sheweth that hee hath withdrawne himselfe from vs bycause wee bee not worthie to haue him sit among vs as he hath promised to doo among all such as are conformable vnto him Thus ye see the fruite of our disobedience and of all our sinnes which is that God shall suffer all ciuill order too bee ouerthrowne among vs that all things may bee confounded as wee haue well deserued And so when wee see suche trouble and confuzion among vs let vs assure our selues that God punisheth vs and that when he taketh away al discretion and vnderstanding from iudges after that sort it is bicause hee hath striken them with the spirite of giddynesse as it is sayde in the Scripture But yet must wee not murmure agaynst God assuring our selues that hee dooth not any thing without cause although wee cannot perceyue it And this is it that Iob meeneth by saying If not where is he and who is he It is to shewe that when we haue sought all the reasons why there is so muche euill done in the worlde wee must euermore come vnto god For when the Scripture sayeth that God dooth both good and euill it meeneth that all things proceede from him whether it bee prosperitie or aduersitie lyfe or death light or darkenesse as it is sayde in the Prophete Esay insomuche that whatsoeuer the Diuell doth as I haue sayde afore or whatsoeuer the wicked sorte doo attempt wee muste take the same as at the hande of god For vnlesse hee gaue them the brydle they coulde not attempt any thing and whatsoeuer they deuised they coulde neuer bring it to passe So then it were a fayre martyring of a mans self to leaue God and to seke the inferiour meanes For it belongeth to god to gouern and if he had not soueraine dominion ouer all creatures all would go to wrecke And although men seeke nothing but to rebell against him yet doth he serue his own turne with them spite of their teeth This is it that Iob ment to vtter in saying If not where is he and who is it VVhē there happeneth any mischiefe let men search it out saying who hath done this True it is that when any euill happeneth we can well skill too make our discourses and too seeke some ground of it here beneath If we bee in a Countrey where a King or Prince reigneth tyrannically men will say beholde the King fleeceth and deuoureth his people and moreouer maketh none accoūt of ministring iustice he hath officers like himselfe who seeke but to intrappe men all is ouerturned and out of order it is to be seene that there is none other shift but the realme muste come to vtter decay and who is to be blamed for all this what complaints shall be heard herevpon It is not marked that men are all togither frowarde and naughtie nor that they haue prouoked Gods wrath agaynst them and that they bee folke giuen too all lewdnesse despizers of God and looce of life in all poyntes and respects so as it shoulde seeme they are desirous to kindle the fire of Gods wrath to burne vp all Men then may well alledge the lewdnesse of gouerners when a Nation is so misordered after that maner but yet must they mount vp higher For let vs not thinke that God is asleepe in heauen and hath forgotten the worlde but rather let vs assure our selues that hee worketh with his owne hande and that the sinnes of the people are the cause why the officers and men of law are wicked and that for the same cause God also is fayne too shake them off and to make them as it were mirrours of his wrath and vengeance So then let vs so cōsider the inferiour causes and meanes as we may neuerthelesse perceyue in our reason and vnderstanding that God abydeth continually all the while in his soueraine dominion and as we may know that all things come of him But yet notwithstanding wee shall not alwayes knowe the cause why God worketh so VVhen wee shall haue searched to the vttermost and made great circuites and discourses in the end we shall be dazled and not see any reason why God doth this or that VVhat is to bee done then wee must honour this Iustice of God which is vnknowne too vs True it is that sometimes God worketh in such wise as his Iustice is fully apparant and men may see it with their eyes and sometimes also it is hidden And in this cace we haue no more to do but to honour it and to say Alas Lorde thy iudgements are a bottomlesse pit wherevnto wee bee not able too attaine but yet will wee not ceasse too confesse that thou art righteous although wee perceyue not the reason why Howbeit we must not surmyze as men do that are not well practized in the Scriptures that things are done here bylowe by Gods sufferance without caring for them or medling with them For that were as much as to cut off his power and it were all one as if he were asleepe in heauen and left the ruling of the worlde here beneath eyther to Satan or too men It were I say an vtter defacing of Gods maiestie For it is meete that he shoulde order all that hee hath made and that the same shoulde proceede of his will and good disposition True it is as hath beene sayde that we see not alwayes howe God is rightuous but yet muste wee acknowledge him too bee so and wee muste walke in all sobernesse and modestie and then in the ende God will make vs to knowe that which is hidden from vs as nowe Let vs come to that which Iob addeth he sayeth that his dayes are gone away more swiftly than a poste or a shippe vnder sayle Therefore is also Flying And this woorde is sette downe too expresse the better that Iob speaketh not of some greate ship that is full fraughted but of some little pinnesse that may serue to make sporte and pastime vpon the water which turneth nimbly here and there and goeth away apace Therefore hee likeneth his life to a little pinnesse that is light and glydeth swiftly vpon the water and there withall hee compareth it also to a Poste and finally to an Aegle that soreth in the ayre to seeke hir pray Heere Iob sheweth howe sore hee was caryed away in all his passions And it pleased the holy Ghost that this president should bee gyuen vs to the intent that euery of vs shoulde in the persone of Iob beholde what maye happen to himselfe Then how fare wee when God scourgeth vs Lo here a temptation to driue vs to despayre whiche is when wee forgette all the gracious goodnesse that God hath done for vs If wee coulde bethinke vs of the benefites that wee haue receyued at Gods hande as we haue seene Iob say heretofore it is certain that the same would make vs to forget all our sorrowes VVell
grudging and by casting foorth some bitter talke it is certayne that thereby we shall bring our selues in worse plight than wee were afore Yee see then what we haue to consider vpon this text where Iob confesseth that if he giue his excessiue passions head the same must needes rebounde backe vppon himselfe or against hymselfe But in the meane season hee declareth that hys intent was not to lift vp himselfe against God but to acknowledge that all the complayntes that hee shoulde make came of the greefe that hee indured by his aduersitie Therefore let vs acknowledge our faultes but yet when we haue acknowledged them wee muste also seeke the remedie of them Do wee perceyue that oure fleshe is vnable too beare the afflictions which God sendeth vs Let vs runne vntoo him that hath the spirit of strength yea not for himselfe but to deale it abrode to suche as haue neede of it Nowe when men knowe their infirmities what haue they too doo Behold God telleth them that hee is able too helpe them and strengthen them Seeing then that wee are warned so of oure diseases why go wee not to the Phisition But what It seemeth too moste men that it is a sufficient discharge for them too say it is true that I haue sinned but I am a man of fleshe and bloude I am neyther of yron nor steele if any misfortune happen vnto me I must needes feele it All this is true But in the meane while whertoo serue all the warninges that are giuen vs in the holy scripture Serue they not both too shewe that when God warneth vs of our sinnes hee would haue vs to bee sorie for them and that euerie of vs should hate himselfe seeing himselfe to bee such a one Againe wherto serue the promises also which hee addeth but too make vs too come streyte vntoo him praying him to performe them in vs and that wee may not doubt but that he is readye too succour vs whensoeuer hee seeth vs dryuen too necessitie Yee see then that the thing which we haue too doo is not onely to acknowledge our faultes but also to come vnto God that he may amende them by his goodnesse and by the grace of his holy spirite And Iob sayth that hee will crie vnto God saying Condemne mee not but shew mee wherefore thou pleadest Heere Iob speaketh still as a man troubled in his wittes For he is very loth that God should proceede with him by the sayde secrete and hidden rightfulnesse whereof I treated yesterday but he woulde haue God to examine him after his ordinarie manner I sayde afore that God hath giuen vs a sure rule in his lawe and that if we be intreated according to our offences we beholde Gods rightuousnesse which is set foorth there and our inditement is giuen vs and layd afore vs in writing insomuch that we see there the Articles that are proued against vs yea and so well proued as they suffize to cast vs Therfore when men are scourged at Gods hande for their sinnes then see they in the law not onely their sentence of condemnation but also all their whole inditement There the matters are so layde foorth from poynt to poynt as they be fayne to cast their heades intoo their bosomes Howbeit forsomuch as God scourgeth not Iob after the ordinarie manner but had graunted Satan leaue too trouble him Therefore Iob sayth Condemne me not till thou hast first commenced thyne action against me And this is sayde bycause Gods secret iustice is very straunge for vs to knowe for our wits cannot attaine therevnto And why so For we are alwayes desirous to knowe the reason why God worketh so we would haue him accountable to vs And whē God scourgeth vs and letteth vs not know wherfore therevpon we are amazed and we are angrie at it How so Is not God rightuous Then must not all that he doth needes be ruled by reason and vprightnesse Yes but I see it not to be so but rather the flat contrary See how men are puffed vp to pleade against God They make discourses within themselues yea euen discourses of hartburning and sumishnesse Thus yee see what Iob seeketh in this sentence But yet for all that God was able to shewe hym playnly yea say I and to make him perceyue that how rightuous so euer he had bene it was good reason that he should bee chastized for his sinnes And wherfore doth he then make such protestation for hee seemeth to beare men in hand that his case is good if God would chastize him by the rule of the law No no But he rather hath respect to the purpose of God which is that he should confesse himself vnfaynedly to be a sinner and that although God had good reason to punish him so greeuously yet notwithstanding hee did not punish for his sinnes sake And for proofe thereof he saw many wicked folke in the world who were spared whylest he was punished and as for his owne part he had always indeuered to serue God to the vttermost of his power VVherefore then was hee so scourged but bycause God had some other speciall cōsideration ye see then what Iob pretendeth heere that is to witte to obteyne that God should handle him after an ordinarie manner too the ende to make him perceyue his sinnes And heerewithall we haue to apply thys present lesson to our owne instruction and it will stād vs in great stead The applying of it is to pray God to shew vs wherfore he entreth processe against vs and why he calleth vs to iudgement For without that al the chastizements that we can endure are to no purpose according as we see that the greater part of the world doo harden them selues against god VVee see how Gods scourges do beate both great and small and in deede euery man crieth Alas that the wretched world is no better now adayes but in the meane season where is the repentance what auaile al these chastizements It semeth that men haue cōspired to withstand God and to beate backe his blowes insomuch that if God giue them neuer so great strokes with a hammer we see their harts are as stythes and so farre off are they frō softning that they rather harden at it VVherof commeth this but bycause we want the wisdome and discretion to know why God pleadeth against vs So then it is a very profitable petition for vs when we desire God that he should not simply condemne vs but rather make vs to vnderstand wherein we be guiltie and enlighten vs by his holy spirit that we may enter into the examining of oure owne consciences and when we haue well considered our sinnes we may mourne for them and not haue any other intent than to returne vnto him and to yeeld our selues confounded in them that he may haue pitie vpon vs Lo heere a speciall poynt And besides this there is yet another second request which is that Gods punishing of vs may not bee to oppresse vs
muche the more must wee marke this lesson which bringeth vs backe to that point which wee woulde not come at by our good will ▪ that is to witte to knowing that God tooke vs out of myre and dirt Behold what we be Let men go vaunt themselues and say they haue some worthinesse and vertue in them yet must they be faine in the end to knowe that it is but dirt and myre And wil not this serue to make vs itoupe we must returne too the same state againe Not that God will leaue vs there for we hope for the resurrection but I speake as now of that which is in our owne nature I say that all that euer is woorthy too bee made account of in our body is but as a building of mud If we haue any liuelinesse in vs as nowe soothly it is but as the greennesse of grasse as the Prophet Esay sayeth VVe florish awhyle but our florishing fadeth out of hand So then if we looke but to the order of nature death dispatcheth all that euer is of any worthinesse in men in so much that all returneth into myre and dirt and earth Sith the cace standeth so let vs learne to record this lesson ▪ oftentymes that we may shrinke in our hornes and not be puffed vp with vayne ouerweening as most men are but take our selues too bee beholden vnto God for all that wee haue and hold it of hym and doo him homage for it without lifting of ourselues vp against him For wee should bewray too villanouse an vnthankfulnesse in vs if we should take vpon vs the honour that belongs to God or vsurp the things wherein we haue no part at all So then let vs be fully resolued of this namely too know from whence we came and whither wee must returne The thing is meetly common of it selfe howbeit forasmuch as we practize it so slightly therefore the holy scripture speaketh often of it Furthermore on our parte also let vs learne to consider Gods infinite goodnesse towards vs better than we haue done bycause we be so defyled For if we looke vpon the metall where of men are made and vpon the shape that is giuē them and compare the one with the other the same will giue the greater glosse too that whiche God hath put in them If God had made vs of the substance of the Sunne or of the Starres or if he had made some heauenly substance to take men out of truly wee might haue cause to say that our beginning was honorable and thereby the grace of God should also be somewhat disgraced but when mē bethinke them of dirt myre who will regard that Behold a thing that importeth reproche men will scarse vouchsafe too cast their eye vpon myre If wee haue any dirt hanging about vs yea euen vpon the hem of our garment wee be defyled if we haue it on our hands we cannot abide that but if we haue it on our face that mislikes vs worst of all And yet what are we we are all wholly of clay VVe haue not so much as one rag of our garment or heele of our hoze or peece of our shoesoles but it is clay wee are nothing else but dirt and myre both within and without And yet notwithstanding when we come to the considering of the wonderfull woorkmanship which God hath put intoo vs as I haue sayd already therein we haue occasion too acknowledge Gods goodnesse power ▪ and wisdome so much the better and cleerelyer Ye see then that whē men behold from whence they came they ought to cast down their heads and vtterly to abace themselues And againe considering who they be and to what state and degree of honoure God hath aduaunced them they ought to be rauished vntoo wondering and to magnifying of God acknowledging themselues so muche the more bounde too him for that he hauing taken them out of so base and despyzed a kind of matter hath notwithstanding put intoo them his so preciouse hygh and noble grace that of force euen spyte of their teethe they muste needes confesse Behold here how God vttereth himselfe to the full And so as oft as we think vpon our selues let these two things come to our remembraunce namely the matter where of we be made that the same may rid vs of all pride and bereeue vs of all loftinesse and also the woorkmanship that god hath put into vs to the end we may the better know how much we be beholden and indetted to him and lette euery of vs crye Alas Lord wee bee not able to comprehend the hundredth part of the benefits which thou bestowest vpon vs Thus ye see what we haue to remember for the first place And herevpon it behoueth vs also too consider what Iob addeth here when he sayeth ▪ Thou hast poured me out like milke thou hast fashioned me like a cheese in setting me togither and thou hast clothed me with skinne and bones Truely his phraze of speeche seemeth somewhat straunge at the first blush And how so Had the holy ghost no fitter things to say had he no better kind of speech to expresse what the begetting of men is These are thinges that seeme not answerable nor agreeable to the maiestie of god But it is not for nought that Iob speaketh so For as I haue sayde heeretofore men must be abased be they neuer so loth or else they would alwayes be so puffed vp with pryde as they could neuer come to this cōsideration whiche notwithstanding is needefull too thinke what is it that God hath put intoo vs and what would become of vs if he should withdraw his grace and quite separate himselfe from vs Men will neuer come so farre but by force And therefore it behoueth vs too bee brought to this myre and dirt that are spoken of heere True it is that they which are suttle that is to say which weene themselues to be wise in their owne brayne wyll take exceptions heere that this manner of speech too their seeming is not such as they would haue wished it For if ye aske the philosophers they wil speake after another fashion But God knew what could edifie vs best For the matter standeth not vppon disputing of suttle scholepoynts nor vpon making of vs philosophers but vppon lerning how much we be bound vnto God and vpon the exercysing of our selues in the two pointes that I haue touched which are that on the one side wee should bee ashamed of our selues and of all that is our owne and be abasshed by beholding what our owne nature is And that on the other side we should bee rauished with the knowledge of Gods goodnesse and grace in making vs suche as wee bee and of so goodly and excellent a woorkmanship This I say is the thing wherevnto it behoueth vs to apply our indeuer and not to be curious in inquiring by peecemeale for the causes reasons and meanes that are in the begetting of men For why can our wit attayne too
God preserueth vs in the state wherin he hathe set vs and that it is not ynough for him too haue created vs at the first nor to haue giuen vs liuelinesse but that hee must be fayne to continue it also Now if this be to be acknowledged in respecte of this present life much more reason is it that God should bee praysed for renewing vs by his infinite goodnesse for repayring his image in vs and for leading vs as it were by the hande vntill such time as we haue finished our course For it behoueth him to worke with a greater power in that behalfe than in the order of nature Therefore let vs learne to magnifie Gods gracio us giftes in such wise as we perceiue them to be And further let vs marke well that if Iob hauing felt that God had bestowed so many benefites vpon him ceassed not to be so greeued as he was fayne to bewraye his excessiue passions the same may muche more befall vs when wee shall not haue mynded Gods goodnesse as becommeth vs and the gracious giftes which he dealeth out to vs dayly For as I haue declared heretofore the true remedie to assuage all our miseries is to feele howe bountifull God is vnto vs and what riches of his goodnesse he poureth out vpon vs If we know this throughly it is ynough to remedie all temptations in such sort as we may be able to take courage to call vpon him euen when wee shall bee as it were in hell And well did Iob knowe these things howe bee it that this affliction was so great and terrible as it ouermastered him Therefore let vs bethinke ourselues well and let vs marke that God will punish vs for our vnthankfulnesse if we make not accouÌ„t of the benefits which he dayly bestoweth vpon vs And there shall neede no great tribulation to ouerthrow vs but we shall bee dispatched out of hande as soone as we feele any little aduersitie And for proofe here of let vs come too that which Iob addeth If I haue sinned sayth hee thou wilt imprison me and thou wilt not let me goe vnpunished As if he should saye Lorde thou holdest mee as it were vpon the â—acke For hee matcheth imprisonment against some sodaine punishment which God myght lay vpon him and which should bee easier for him to abyde at leastwise to his owne seeming VVee knowe that the present harmes are greeuousest to beare Hee that indureth bitter colde could finde in his heart to bee broyled with heate and if he be hote he desireth extreme colde So then Iob being pressed with suche violence by the hande of God as there seemed not to bee any hope of recouerie would fayne that God should haue killed him out of hand and that he might not haue pyned any longer like as when a wretched offender is condemned and seeth he cannot escape and yet is let alone vnexecuted his miseries are encreased in that hee feareth to bee put to torture and that hee shall be charged with newe matters from day to day Iob beeing in such cace complayneth that God persecuteth him and sayth hee ought to take him oute of the worlde without anye more adoo Heereby wee are admonished that if God moderate not his roddes when hee myndeth to chastize our faults or to exercise our pacience we are so dismayde that in sted of profiting vnder his correction we shall do nothing else but storme and there shall be nothing but turmoyling and rebelliousnesse in vs Iob was pacient and yet for all that he fayled not to make a great broyle as though he had bene minded to stand at defiance with God And his infirmitie had driuen him therevnto if God had not preserued him by the grace of his holie spirite Sith the cace standeth so let vs marke well that it standeth vs in hande to praye vnto God that whensoeuer he shall be minded to chastize vs or to trie our pacience it may pleasehim to vse such myldenesse towardes vs as we may learne chiefly to knowe his hande and to profite our selues thereby and not to bee caried away by oure ouerheadie affections and further that although God suffer vs to be tossed too and fro and our owne flesh to carrie vs awaye yet neuerthelesse it may please him to succour vs and that we may haue wherewith to sence oure selues that wee giue not head to our affections And in the meane whyle let vs not be out of hart when we feele turmoyling in our selues though it see me to vs that wee be skirmishing againste God and that it is vnpossible for vs to returne vnto him to yeelde our selues vnder his obeysaunce VVee see heere what happened vnto Iob and therefore let vs call vpon him that is able to set vs vp agayne when we be vtterly ouerthrowne And thus ye see what we haue to marke in this streyne But nowe let vs come to the wells head If I bee wicked saith Iob wo is me If â— bee rightuous yet maye I not lifte vp my heade seeing my trouble and beeing fil 〈…〉 with reproche Iob goeth on forth with the matter which I haue expounded alreadie heeretofore For he considereth that if he be wicked the lawe of God shall condemne him and that if he be rightuous there is yet an other rightuousnesse aboue that whereby he shall not misse to be condemned That is a thing which is not so well knowne as this and no maruell For although God haue told vs in his law that we are all damned and the thing is manyfest of it selfe yet shall wee hardly finde one of a hundred whiche commeth to that poynt And why so For hipocrisie hindreth vs and blindfoldeth our eyes yea and vtterly blyndeth vs so as wee can not knowe that which ought to be best knowne and most familiar vnto vs Beholde Sainte Paule confesseth that although he had bin trayned vp from his childhood in the lawe of God and one of the order and companie of the doctors in great reputation yet notwithstanding hee vnderstood not what was the meening of Gods law but flattered himselfe so as he was puffed vp with pryde supposing himselfe to be rightuouse I liued saith hee that is to saye hee thought himselfe rightuous before God and had an ouerliking of his owne merites And why so Bycause hee had not the power to enter into his owne heart and to saye that God hath giuen vs the lawe for euery man to view himselfe in that all men might knowe howe there is nothing in them but vnrighte ousnesse and be ashamed thereof Saint Paule was not come so farre forward If a man that had bene trained vp in Gods lawe and therewithall lyued a blamelesse life was neuerthelesse dazeled with pryde what shall come of vs VVhat shall become of suche as haue no care at all to thinke vppon God nor vpon his worde but are spred in theyr vices and leade a law lesse life or what shal become of those that vaunte themselues and yet haue
shall go ouer the sea who is he that shall go downe into the deepe For yee haue the worde in your mouth and in your hearte S. Paule applyeth this saying too the doctrine of the Gospell and not wyth out cause For the lawe is in it selfe very darke and could not haue contented men nor giue them that which was need full for them if God had not sent them to Iesus Christe But now haue we that which the fathers of olde time had but in part For God putteth his worde into our mouth and into our heart not by giuing vs some little taste of it but by filling vs with it to the full if so bee that our owne lustes were not insatiable according as mennes lustes are verie gulfes I meane in all thinges For when wee come once too inquyring and searching beholde what an vnmeasurable gulfe is in vs so that wee coulde finde in our hartes too swallowe vp the whole maiestie of God and to packe vp his glorie all in one little fardell and that hee shoulde reserue nothing to himselfe Seeing then that we bee suche lette vs remember well Sainct Paules saying and let vs apply all our studie that way as long as we liue and lette vs profite more and more in the knowledge of our Lorde Iesus Christ to the intent that when hee hath once graffed vs into his bodie hee may increace his gifts in vs from day to day vntill we bee throughly filled with them Lo what wee haue too marke in this streyne Forthwith it followeth VVho is hee that can let God if hee liste too shet vp If hee liste too let looce If hee list◠too remoue all If hee liste too make a newe order who is hee that can disappoynte his purpose VVho shall sette himselfe agaynste his good pleasure After it hath bene tolde vs that we ought not to bee ouer inquisitiue of Gods wisedome furtherforth than he giueth vs leaue and licence Here the same knowledge is declared too vs namely that it is not lawfull for vs to grudge against his doings as though it were in oure power too restreyne him The reason is for that wee oughte too like well of all that euer God dooth although wee knowe not why hee doth it but that he hide it from vs not that hee is loth to haue vs conceyue the reason of his workes but bicause it behoueth vs to haue him trie our obedience that wee may know what we be If God shoulde giue vs a full declaration of his woorkes heere as now who should bee able to indure our pride what woulde wee thinke our selues to bee For although wee see our wit to bee so weake that wee feele our selues to be wrapped in darkenesse or cloudes and that our vnderstanding will not reach threefoote afore vs yet a man may see how wee ceasse not to auaunce our selues aloft and therefore what woulde become of vs if God should not reyne vs shorte Moreouer what honour yeelde wee to God when wee will comprehende all his dooings It shoulde seeme that we woulde bee hayle fellow well met with him For wee see what pryde is in vs alreadie And therefore it is good that God shoulde trie our obedientnesse too the ende wee may learne to glorifie him in all our dooings yea euen though they bee things to vs vnknowne and though we find them so straunge at the first pushe as they make vs to say by all likelyhood this ought to go otherwise But lette vs say seeing that Gods good pleasure is so it behoueth mee to yeeld thereto VVhen men are once come to suche a discretion then haue they greatly profited Yee see then what the cause is that God sheweth vs not why hee doth this or that Furthermore whereas here is mention made of Remouing shetting vp and letting out it is as muche as if it had bene sayde if God should chaunge and transpose all that euer wee see yet ought not wee to gaynesay it nor presume to stryue with him or to alleadge any thing agaynste him True it is that when wee beholde the order of nature that God hath set alreadie wee ought of right too glorifie him for it as it is And certainely God hath set vs in this worlde as on a greate stage too beholde his woorkes and to confesse that hee is wise rightuous and mightie yea euen after a wonderfull manner For it behoueth men not onely to bee taught too giue him glorie with all reuerence but also too bee throughly rapted aboue all their senses and vnderstāding to acknowledge and crie out with Dauid that it is impossible too atteyne too this wisdome of God which appeareth in his workes and that although God should chaunge all the orderlinesse wherein it is his will that wee shoulde beholde him and wherein it is his will too keepe vs occupied at this day yet neuerthelesse it should behoue vs to submit our selues therevnto and to say that hee doth it not without cause If we thinke it straunge then as I sayde afore let vs learne to say yea but who art thou wretched creature I pray you if a man haue gotten great vnderstanding and skill and yet knoweth not himselfe will men say hee is wise I say if a man haue applyed his minde too learning yea and haue practized himselfe in affayres insomuch that hee is able too giue another man good counsell and yet in the meane while is a starke soole and vtterlye witlesse in things that concerne himselfe and which touche his owne persone will not men say that suche a one hath no witte True it is that he hath witte and remembrance for other men but hee hath no discretion for himselfe Euen so is it with those that would restreyn Gods mighty power to their own fancie And why For they thinke themselues able to cōprehend all and they fayle in the cheefe poynt that is to wit in that they know not thēselues For he that entreth into himself looketh vpon himself throughly shall find himself to be vtterly vnskilfull and as weake as can be and therfore that he hath great need to walke modestly and humbly before god Ye see then how men are caried away and haue neither reason nor discretion when they go about after that sort to cōprehend Gods mightie power by their own conceyts So much the more therfore behoueth it vs too marke well this lesson that whether God shet vp or let out or chaunge all we must not therfore ceasse to honour his mightie power after such maner as he sheweth the same vnto vs And that although wee knowe not the reason why he worketh in that wise yet notwithstanding wee muste learne too glorifie him in all poynts saying Lord it is good reason that all things shuld be lawful to thee that thou shouldst vse thy creatures as it pleaseth thee so as thou mightest pul down the heauens and raise vp the earth aloft To be short whensoeuer thou dealest as thou listest with thy creatures
Gods name with full mouth as they doe How They call vpon him before men to their seeming it is ynough if the world thinke they haue a good will to returne vnto God and in the meane while God seeth no sparke of such good will in them Furthermore although it behoue vs to be withdrawn into our selues when we pray vnto God it is not ment that in the cōmon prayers we should not stirre vp one another by our example For then were it sufficient that euery man prayed in his own chamber or in his lodging But God will haue vs to pray togither in cōmon and as it were with one mouth to the end there may be one solemne confession of our faith euery man may be edified by his neighbor Neuerthelesse our open praying must be after such a sort as we may be withdrawne into our selues and euery man haue his eye vpon God aboue as if we were there before him Thus muche then concerning these wordes of lifting vp oure handes And by and by after Zophar commeth downe to the second table of the Lawe and sayth That we must put away all iniquitie from our handes and that it must not a Well in our houses It is a manner of speaking rife ynough to say VVe haue cleane handes for by our hands we meddle deale with the matters that are betwene vs our neighbors And therefore he that robbeth his neyghbor or doth him any violence or any anoyance hathe foule hands like as on the contrarie part it is said that the childrē of God do wash their hands when they kepe equitie and vprightnesse so as they giue not thēselues to misdealing but rather haue a regard to serue euery mans turne And Zophars meening in this place is that the man that wil be blissed of God prosper must withhold his hand from all vnrightfulnesse or driue away al vnrightfulnesse from his hand Haue we then called vpon God haue we protested that it is he only at whose handes we looke for saluation and all welfare haue we glorified him as becōmeth vs Then there remaineth that we communicate with our neyghbors also without doing any man wrong so as no mā may complaine that we haue put him to losse or hinderāce and that we be cleere frō al violence guile If we liue with our neighbours after this maner behold God will also draw neere vnto vs Thus ye see howe we shall perceiue that he is readie to bestow all good things vpon vs that we can desire and which are meete for our saluation But forasmuch as men do willingly beare with thēselues yea and that to excuse ourselues in euill doing we seeke so many shifts and starting holes as it is horrible to behold it is sayd that misdealing must be chazed banished out of their tents that is to say men must not only do none euill directly so as it might he cast in his teeth to his shame but also he muste beware that none euill bee done vnder his shadow As for exāple if he be the master of a household let him hold his wife his children his seruants in awe let him take good heede that there be no wrong done to any man by ouerthwart meanes or by wycked dealings Thus yee see why it is precisely added That misdealing must not dwell in our tentes And now haue wee in effect that which is sayde here But now remayneth that euery one of vs thinke better of it than we haue done For this doctrine consisteth not in wordes but must be put in vre by euery mā and euery of vs must thinke vpon it throughly There is nothing heere which ought not to be very cōmon and familiar to vs and why then are we so farre off from it Euen bycause the more parte of vs are contented to heare speake of it and yet notwithstanding leaue the chief point of it To the entent therefore that we may be touched the better the more to the quick let vs marke first that we must not go about the bush with God but keepe the right way that is shewed vs here My saying of this is to drawe vs out of all the superstitions fond Apes toyes wherewith men beguile themselues too too wilfully For as for these general principles men can finde in their harts to confesse them welynough namely That it is good reason that God should be honored and serued and that without we do so he will curse vs and cast vs away and that it ought to be no wonder though he punish vs and consume vs with aduersities in this world For seing that we worke spite against God must not he needes ouerwhelme vs Euery man say I will well confesse this Agayne for the seconde poynt it will not bee denyed but that God will haue pitie vpon vs when wee turne vnto him and that if wee serue him as we ought to do hee will not deale so hardely with vs but we shall finde him by experience to be both a father and Sauiour to vs Men will well ynough say so But when it commeth too the deede doing it will bee well perceyued that there was nothing but hypocrisie in all these goodly protestations and that men were very farre of from God so long as they thought to content him with their fonde fancies Then let vs learne that the true turning whyche God alloweth is not a tormenting of a mās selfe in vayne and superfluous things but a comming vnto him with a rightmeening soundnesse But let vs now looke vppon the lurkingholes of our hartes I say let euery man examine what is in himselfe let vs not flatter our selues too make our selues beleeue that blacke is white for we shall winne nothing by so doing Seeyng then that we haue so many startingholes in our selues wee haue good cause to fight against thē For it is no easie matter to haue a cleere hart and suche a soundnesse as God requireth VVhen men haue indeuered themselues thervnto all their tyme it is much if they come to the middes of their iourney before they die Yet neuerthelesse we must trauell still and desire God to strengthen vs that wee may compasse our intent by the power of his holy spirite Marke that for a speciall poynt And for the bringing heereof to passe let vs take heede that we bee angrie with our selues as oft as we feele any hypocrisie or feynednesse in our selues For if euery man looked neerely to himself it is certayne that we should sigh a hundred times in a day whereas now we be falne asleepe yea and will mightely and stoutly iustifie our selues There are many that would fayne haue men to thinke that they seeke God with a pure and freeharted affection and that they apply all their indeuer therevnto and yet in the meane while if they searched themselues throughly they should see that which the other men see For it would be manifestly perceyued that they be ful of hypocrisie and that
wisdome whervnto we cannot attayne in consideration wherof the same ought not to be made subiect to our vnderstanding neither ought God to yeeld vs an account of his doings But Iob repeateth againe That in him only is all power and all skill and rightnesse The second word which is set here commeth in the Hebrue of Beeing so as it signifieth Beeing and therefore a man may take it for all things that haue any seeming to be and yet are not firme and substantiall like as the creature may well make some shewe and seeme to flourish howbeeit the same is but a shadow it perisheth out of hand they theÌ„selues vanishe away vnlesse God maintaine them But in God there is an euerlasting firmnesse for it is he that euer hath beene and euer shall bee it is he also that giueth power too all creatures so as they continue in their state This sayde worde therfore is well deriued of Beeing Neuerthelesse it is oftentymes taken for Gods lawe and for instruction and it is also taken for a Princes commissioÌ„ or proclamation But wee haue seene heretofore that Iob speaketh not onely of Gods mightie power as who shoulde say he hath all things in his hand but also he sayd that he is perfectly wise that his prouidence is woÌ„derfull TheÌ„ let vs mark well that in this streyne he meeneth not to speake of Gods Beeing but rather of the vprightnesse or gouernment which he vseth For wee knowe that in asmuch as he is the Iudge of the worlde he must needes gouerne all things vprightly And so it is nothing but a repetition of the matter that had bene delt with before howbeeit not without cause doeth Iob repeate it For although Gods workes be before our eies yet is it hard to come too the consideration of them and when wee are com to it wee forget it by and by if the remembrance thereof be not refreshed in vs Then let vs marke well what this sentence meeneth that is to wit that in God is all power and also that the gouernment of the worlde belongeth to him too order all things with indifferencie vprightnesse VVheÌ„ wee shall haue recorded this lesson throughly wee shall haue profited greatly not onely for a day but for all the time of our life Also there is one speciall cause for whiche Iob repeateth this lesson For his intent is to enter into other of Gods iudgements which are straunger to vs than those that he hath spoken of and specially when hee sayeth That both hee that deceyueth and bee that is deceyued are both in Gods hande Yee see heere a thing that seemeth agaynst all reason namely that God hath the deceyuers in his hand and that he driueth them thervnto This semeth to be a point vtterly repugnant to his nature Iob theÌ„ hath purposely vsed this preface as it were to brydle vs that we should not râ—sh headlong agaynst God and that although wee bee troubled wyth some temptations at the first brunt yet notwithstanding we might be restreyned that we become not like many wilde beasts which lift vp themselues agaynst God rayling at him and blaspheming him if hee will not spoyle himselfe of his owne mightie power insomuch as wee see howe they are not ashamed to fâ—â—sh out this villanous and cursed speeche That they will not beleeue that God is rightuous if he bee the doer of all things specially so farre foorth as to driue forwarde the euill For by that meanes say they he shoulde be the author of sin and who is he that hath shewed that vnto them It is euen as much as if they would frame God to theyr owne fancie bycause they comprehende not hys wonderfull wisedome to honour the same though it bee hidden from vs Yee see then howe they be but arrogant beasts which cannot agree that God should be almightie except they might make him subiect too their owne fashion and fancie And as the common prouerbe sayeth none so bold as blind bayard O say they behold I conceyue it not And who art thou â–ª we haue seene this in sillie fooles For although they play the doctors in some one science or other yet notwithstanding they bee so ouerignorant as it is pitie to see and a man may perceiue how there is nothing but beastlynesse in theÌ„ yet neuerthelesse they will be so bolde as to say I vnderstand it not therfore I caÌ„not agree thereto But although it were the wisest and wilyest man in the worlde yet ought men to spitte in his face and to abhorre him if hee dare set vp his bristles after that maner agaynst god Now then we see that Iob hath giuen vs a good and profitable lesson namely that whereas he ment to say that God hath both the deceyuers and the deceyued in his hand he did put this preface afore it that all power and skil is in him Now let vs come to make comparison betwene our wits and Gods mightie power Are we able to inclose it in our brayne If a maÌ„ should go about to inclose it in heauen and earth it were to narrowe a roome for it And yet will a man aduaunce himselfe thither and I pray you is it not a monstrousnesse when a man knoweth no more whether there be a creator or no ne passeth what apperteyneth vntoo him Then let vs remember wel what is said here namely that although we think it very hard that God shoulde haue in his hande both them that deceyue and them that are deceyued yet is it so neuerthelesse VVhy For God were not almightie if things might bee done in this worlde against his will and without his medling in them For how were he almightie Yes truly but will some man say what reason is there in it Thou must seeke the reason otherwhere and bycause thou canst not attayne vnto it thou must with all lowlinesse honour that which surmounteth thy capacitie thou canst not stye aboue the cloudes God must be acknowledged to bee wise and almightie and if thou perceyue not the reason well tarie thou his leysure with silence and quietnesse vntill hee discouer that thing vntoo thee which as yet is vnknowne For what is ment by this saying that we shall behold that thing face to face which we cannot see now but as it were through a glasse or dimly would we make the scripture false â–ª These vaiâ—-glorious beasts that deface and darken the prouidence of God vnder colour that they conceyue not the reason of it and that they cannot brooke that which is coÌ„teyned in the holy Scripture would haue God to reserue nothing to the last day And why do they not finde fault with him then for not making them greater clerkes seing that men perceiue them to be so ignorant and dulheaded Although they make a greate shewe for they haue neyther iudgement nor discretion in deed although men haue them in estimation whether it be in way of scorn or otherwise yet is it to be seene that they
see the vnquietnesse that beginneth to martir men But is a man come to fiftie yeeres old It may be sayde that deathe is seene too summon them dayly Although there were no diseases at all to assayle vs yet it is well seene that we draw neere our ende Is a man come too fourescore yeeres It is seene that his graue is at hande so as in a manner hee is no more alyue For it wyll greeue a man to see himselfe vnmeete for the world hee seeth that hee is a burthen and it brings many troubles and if he be combersome to others hee is more combersome to hymselfe Therefore it is not for nought that this is told vs And why for as I haue earst sayde wee set more by one yeere in this worlde than wee ought too doo by a hundred and agayne wee consider not howe oure lyfe is misguided when it is not put to the true vse of of it So muche the more then standeth it vs in hande to bethinke vs well of suche sayings and warnings that is to witte that man borne of woman is of a very shorte and flightfull lyfe But for the better conceyuing of this shortnesse we must also match it with the troubles that are in it For put cace that our life were farre longer what cause haue we to like so well of it seeing we be so vexed in it VVhy do we not rather come to the seeking of the rest that is prepared for vs in heauen And heerewithall we haue further to marke from whence these troubles come vpon vs that is to witte from our owne naughtie affections For if wee were troubled but by other folks and in the meane while were at rest in ourselues yea verely at true rest we might well complayne of our disquietnesse that this present life had not his free course and that it went not in his owne pace But forasmuch as euery man is a hangman to himselfe as I haue sayd already and our owne lusts passions and desires are the cause of our vnquietnesse and incomberance to whome or against whome shall we make oure complaint Then let vs learne that when we haue considered all well we must not blame God nor commence action against him but only find fault with ourselues For the finall poynt whervnto we must come is to know the shortnesse of our life and to bee abashed at it when wee thinke thereof But this is yet better expressed in that which foloweth when he sayth who is he that is pure or how can that thing be cleane which commeth of vncleannesse or filthinesse By this saying we bee admonished that all the miseries which we indure proceede of the coruption of mans nature And for the better comprehending of this doctrine let vs note that when there is any speaking of mā or of that whiche is in him the question concerneth not Gods worke or creation for Adam was created another manner of one than we be at this day VVe be falne from the state wherein God had set Adam and all mankinde in Adams persone Adam was created after the image of god and endewed with excellent giftes of grace yea and vnsubiect to death And what importeth that image of God A perfectnesse a rightuousnesse and a soundnesse wherethrough God vttered his great riches so that in effect mā was as a mirrour of the excellent glory that shyneth fully in god But by sin we be bereft of all gifts of grace banished out of the kingdome of god And bycause he hath forsaken vs we are also destitute of life whereof he is the fountayne and welspring For wherein lyeth the fulnesse of al good things but only in God Then must we needes conclude that being cut off from him wee bee left in all miserie yea and euen in death But say I this proceedeth not of our creation but of that wee be destitute of the benefite that God had giuen vs and hencefoorth haue it not any more And how are we bereft of it By sin Here a man mighte moue a question It seemeth that Iobs meening is that the cause of our vnbeleefe of all the sinnes and vices that are in vs is bycause wee come and descend of Adams race and we come not of Adam but as concerning our body VVhere doth sinne dwell where hath he his proper seate In the Soule But there is no shew of reason that means soules also should come of the race line of Adam Therefore it seemeth that Iob reasoneth not aright But we haue to marke that like as God created all mankind after his owne image in the person of Adam euē so also through Adams sin not only Adam himselfe but consequently also all his ofspring were depriued and shet out from the grace that had bin bestowed vpon him And whereof commeth that Bycause wee were all inclosed within his persone according to the will of god VVee must not heere dispute by naturall reason to knowe whether it be so or no. It behoueth vs to know that it was Gods will to giue that to our first father which he would haue vs to be and when he tooke the same from him we also were in the same ruine and confuzion with him Then let vs haue an eye too this ordinance of God let vs settle ourselues therevpon and let vs not beleeue our own wit and imagination Thus yee see shortly what we haue too beare away True it is that this matter might bee dilated more at large but it is ynough for vs too vnderstande the cheefe poynt in two or three words which is to mind the thing that is conteyned here namely that it is no maruell though men be full of vncleannesse and that there is nothing in them but filthinesse And why For they be taken out of a corrupt lump and therefore there is not so much as one that is otherwise True it is that although Iesus Christ was very man yet was he exempted from all our vncleannesse but that was bycause he was conceuyed by the holy Ghost God ordeyned peculiarly that oure Lord Iesus Christe should bee conceyued by power from aboue And why To the end that Adams vncleannesse might not light into hym nor hee bee defiled therewith But when that wee be conceiued forasmuch as it is by the common order of mans nature we be subiect too the said corruption It is not possible to find any one mortall wight that is not full of all vnrighteousnesse sauing only our Lord Iesus Christ And why For let vs marke from whence we come So then wee haue to call to rememberance what hath bin touched that is too witte in what wise wee ought to alledge vntoo God the shortnesse of our life and the miseries wherevnto the same is subiecte which is to the end he shuld haue pitie vpon vs and not to murmure against him Howbeit therewithall we must also mislike of our owne life And that is it that I haue touched already namely that if we wist well
is in this world But God hath appointed it an ende and when he calleth vs to himselfe then is the good and sure reste And the cace standeth not therevpon hauing a lyfe that is equall with this life in length of tyme but God maketh vs partakers of his owne life which is endlesse And therefore let vs be of good cheere seeing wee haue whereof to reioyce in the shortnesse of oure life and cause to bee pacient and no cause at all too bee very muche out of quiet And why For if we had a hope of the heauenly life then should we perceiue that this world is nothing And if wee be now and then disquieted VVell may wee sigh for the matter but we shall be comforted by and by bicause wee bee sure that God will bring vs to a good end by receyuing vs intoo his euerlasting reste Thus yee see in what wise wee ought to marke this doctrine if we purpose too fare the better for it Furthermore sorasmuch as wee see men so turmoyled with vnquietnesse and tormenting themselues with their owne affections and lusts we haue so muche the more cause to bridle our fleshly affections For which of vs coueteth not to liue in peace VVee can well confesse that although we haue all the world at wil yet notwithstanding if wee bee vnquieted in oure selues behold it is so greate a corzie that all the reste is nothing woorth we caÌ„ confesse this And wherin lyeth our peace In hauing our eye vpon God and in resting in suche wiâ—e vpon the loue that hee beareth vs namely vpon his free loue as we do acknowledge our selues to be alwayes vnhappie till hee receyue vs to himselfe and moreouer in traueling towardes him and his kingdome withoute setting our harts vpon these corruptible things Lo where in the peace of men coÌ„sisteth But in steade hereof it seemeth that we will make warre with God to the ende he should rise vp againste vs and make vs feele what an enemie wee haue when he is faine to set vpon vs And therefore let euery of vs beware that he bridle his passions affectioÌ„s For if we come like wilde beastes to lift vp our selues against our God muste we not be worse than starke mad Then let vs beare well in mind what is sayde here coÌ„cerning the troublesomnesse of maÌ„s life let vs so thinke vpoÌ„ it as it may serue to rule and correct oure wicked lustes which stirre vs thrust vs forward vnto all euill Ye see then in what wise wee ought to practize this lesson to receiue good auailable instruction by it to our saluation Specalâ—y vpon this poynt where it is sayd that no man can make that thing pure cleane which commeth of vncleannesse and filthinesse let vs marke well that here our Lord ment to send vs to confusion to the intent we should not haue aught wherof to boast but onely in him and of his meere goodnesse And it is requisite that men should be shamed after that sort bicause they blindfold their owne eyes beare themselues in hand that there is much worthinesse in them VVee see the diuell neuer ceassed yet to deface that which is coÌ„teined in the holy scripture coÌ„cerning the corruption that is in maÌ„ There haue bin heretiks inough which haue borne the world in hand that originall sinne is nothing except we follow Adam of our owne will. But yet Gods will was that they shoulde not altogither preuaile Neuerthelesse in the papacie ther is forging of free will and there is buylding of morall vertues the reason whereof is set downe afore And too what ende tendeth all this but that men should like well of themselues and thinke themselues to haue some goodnesse in them Not that any body dareth saye that a man is able to saue himselfe For euen in the papacie it will be confessed that wee haue neede of Gods grace not onely in forgyuing oure sinnes but also in aiding vs with his holy spirite And yet for all this they saye not that all commeth of him The Papistes will not confesse that But they say that we haue a certayne portion of goodnesse in oure selues and that God had neede to helpe vs out with the reste Lo howe God is made a cohelper that is to say he must help our infirmitie but yet muste wee on our side be companions with him The deuill hath so bewitched men as hee maketh them beleeue they bee I wote not what and yet for all that wee see also that to the worldwarde men stande greatly in their owne conceits How commeth it to passe that suche as haue any witte or knowledge do so aduance themselues As for them that are in credite and authoritie are they not as idols that honoure themselues To be short there needeth nothing to perswade men that there is greate worthinesse in them For althoughe no man tell it them yet dooth euery man forge and frame store of leazings to beguyle himselfe withall and if there be any flatterings put to vs besides wee receyue them as easily as may be and they be suger to vs God therfore is fayne to knocke vs harde vpon the heads with greate beetels to beate vs downe for if he shoulde let vs alone as wee bee pryde woulde dwell continually in vs and we would not bow downe our necke nother wold we bee acknowne of our dette as they say And that is the cause why the holy Ghost speaketh to vs of the vncleannesse whiche is in vs by nature as when Dauid in the one and fifteth Psalme sayeth that hee was begotten in sinne and that his mother conceyued him in sinne hee accuseth not nother his father nor his mother but pleadeth gyltie for himselfe as if he had sayd that he was vncleane before God euen from his byrth Howbeit we see that Iob was so carryed awaye in his former passions as hee applyed this thing too the cleane coÌ„trarie VVherfore sayeth he that the thing which commeth of vncleannesse cannot be pure cleane His intent is to seeke some startinghole to abate the damnation that lyeth vpon all men But it is cleane coÌ„trariwise as we see in the text that I alledged out of Dauid For after that Dauid had acknowledged his horrible sinne whereby he had offended God he hilde not himselfe coÌ„tented with that but passed further saying Alas Lorde it is not onely in my life time that I haue done amisse but I haue also brought suche a possession of sinne from my byrth that euer since I was borne into the world I haue still increased more more in the euil wherof I haue the seede within me Thus ye see how Dauid did set originall sinne before hys eyes not to hunt for any pretence too cleere himself before God but to passe the coÌ„demnation wherin he was Then must we so deale when we speake of originall sinne as it may not bee too exempt our selues from Gods iudgemente as wee see these skoffers doo whiche say that
heauens and that thing is reueled and knowne to vs whiche the Angells wonder at See ye not an inestimable honoure howbeit when Sainct Paule sayeth that this is done by Gods giuing of his spirite too vs hee excludeth not hys word For when God intendeth to disclose his secretes he not only sendeth vs inspirations but also speaketh vntoo vs Neuerthelesse it is not without cause that S. Paule imputeth that thing to the spirit For we may well reade and heare but we shall not profit awhit except God open our minde that wee may vnderstande what hee telleth vs by word of mouth Therefore wee must match the spirit and the word togither that is to say we must beleeue that our Lord hath layd foorth the treasures of his infinite wisedome vnto vs in giuing vs his law and in teaching vs hys will by his Prophetes but specially in his Gospell And on our side let vs also consider that his opening of oure eyes is to the intent that the things which are conteyned in the holy Scripture should not be as a strange language to vs but to the intent wee shoulde acquaynt ourselues therewith for by our owne wit we should neuer atteine to it Now then wee see how men must humble themselues knowing well that they be not of Gods counsell therfore ought to honour his secretes And furthermore forasmuch as it hath pleased God to make vs priuie too hys will Let vs conceyue hys meening according as hee sheweth it vnto vs But yet for all that we must not be ouerwise for when God giueth vs his spirite to shewe vs the things that are hidden from vs and passe the reach of mās reason it is not to the ende we should know all that is in him for we must hold ourselues contented to knowe but in part as yet as sayeth Sainct Paule Therefore let vs beware we passe not our boundes but only let vs discreetly seeke that which God would haue vs to know And we shall finde that in the holy scripture let vs go no further Furthermore although we vnderstand not the tenth part of the things that are in the holy scripture let vs pray god to discouer dayly more and more the things whiche are hidden from vs as yet and therewithall let vs walke vnder his subiection that we be not rash to runne too farre For it behoueth euen the forwardest and perfectest men to vnderstand that it is not for them as yet to know a◠the secretes of God for that is reserued til the latter day And surely it is not without cause that Dauid though he were so excellent a Prophet crieth out that Gods determinations are a wonderfull thing Heereby he sheweth vs how it is impossible for vs to atteyne to the perfection of such vnderstanding vntill God haue bereft vs of this mortall flesh and so let vs assure ourselues that as long as wee be in this worlde wee are but in the way Thus yee see what wee haue too remember in this streyne Nowe Eliphas addeth weenest thou that Gods comfortings are but a small thing and is there any secrete in thee or is it strange to thee For this woorde Secrete betokeneth straunge Eliphas meeneth heere to reproue Iob of pride and vnthankefulnesse for hee sayth to him Howe nowe It seemeth that thou despisest the consolations of God and thou thinkest it straunge that he should comfort thee If any man were at that point surely it were and ouer great pryde yea and a despyzing of Gods grace whych were not to bee borne withall And why for we ought to esteeme Gods comfortings aboue all things If we be troubled what shifte or what remedie is there for vs except God bring vs backe againe into the right way So then let vs marke well that if we be combered with any perplexitie and bee at oure wits ende in any matter wee can not dispatch our selues of it nother is there any other shifte for vs than that God do pacifie vs and content vs and that is such a meane as we must make great account of aboue all things For whē we bee in the greatest trouble in the whole worlde God can well inlighten our wittes and bring vs to quietnesse Then neede we no more but that God should shew him selfe and we be rid out of all trouble If heauen and earth should as ye would say be confoūded togither so as ther were nothing but confusion ouer all yet if it please God to appeare vnto vs hee will set all things in order againe after such a sort that the things which were as greatly intangled as could be before shall become cleere so as wee shall see nothing to trouble and vexe vs Lo what cause we haue to commend Gods comfortings But this consisteth more in deede than in worde For they that flee to God for refuge maye well perceiue of howe great force his comfortes bee and what a strength they haue to appeaze vs If wee haue but the leaste comberance of the world behold we be in vexation and distresse according as we knowe that men are giuen to vnquietnesse and as soone as they haue neuer so light an occasion of greefe it seemeth that they them selues kindle the fire to torment them selues withall to the vttermost See I pray you in what state men are so long as God leaueth them a sleepe But when we be in such troubles then we perceiue dayly howe God bringeth vs backe Verely it seemeth to oure selues that we shall neuer scape out of some perplexitie and therefore we are astonished at it and say Alas what shall become of me VVee bee drowned so deepe as wee thinke we shall neuer be able to get out of such confusion and yet notwithstanding God setteth suche an order as wee bee vtterly abasshed and our mynds are in quiet and appeazed VVhereof then commeth such alteration but bycause God worketh so mightily in our heartes too the ende we should magnifie his comfortes exceedingly But what Although wee bee conuinced by experience that none but onely God can comfort vs in our perplexities and anguish and that when it pleaseth him so to doe wee haue well wherewith to content our selues yet notwithstanding we forget it in the turning of a hande ▪ and if any greefe befall vs there is none of vs all but hee feedeth the humour by chafing vpon the brydle There is no talke of repayring vnto God to say howe nowe Beholde thy God hath shewed thee heretofore how it is he to whom thou must repaire and yet notwithstanding thou thinkest not of him So much the more then must we marke well this sentence that is to wit that when men make not account of Gods comforte to bee deliuered thereby from anguishe perplexitie and trouble of mynde they bee too too vnthankfull and besides their vnthankfulnesse they haue also a shamefull pryde in that they perceyue not their owne necessitie that they might seeke remedie for it And their pryde is expressed yet better
there bee any vanitie or good instruction in it that we may knowe it to apply it to oure owne vse And therewithall lette vs pray God too bee so graciouse to vs that when any man ministreth any good doctrine vnto vs it may not slippe away from vs nor vanish into the ayre through our owne heedlesnesse For when a man commeth to informe vs of Gods worde it behooueth vs to knowe that there isalwayes some good instruction towardes But many take no profit at all by it And why For they applie not their whole witte and minde to it but are fleeting too and fro and Gods worde doth as it were vanishe into the winde and that is bycause they haue no sure groundednesse in them Neuerthelesse for the better applying of this lesson to our vse euery one of vs as I sayde afore muste looke narrowly to himselfe For it followeth in Iob That if his freendes were in his cace hee coulde speake as they doo and holde them company in talke and pleade with them and nod his heade at them Truly some expound this sentence that Iob woulde not render the like vnto them if hee sawe them in like trouble but woulde rather indeuer too asswage their miseries and too giue them some releefe than increase their sorrowe as they did towardes him according as wee haue seene their vnmercifulnesse how there was none other talke among them but too dryue this holye persone too despayre if God hadde not hilde him vp They that take the sentence in that sense are mooued thereto by this reason namely that it were an vnseemelye matter that Iob woulde bee desyrous of reuengemente when God had withdrawen his hande from him and that hee woulde then mocke poore menne that were in like calamitie when hee were at his ease For although there were none other cause but the affliction that hee himselfe indured yet shoulde the same teache him too haue pittie and compassion vppon suche as had neede of it But when all is well considered Iob meeneth not too shewe heere what hee woulde doo but what a man myghte doo if hee were in lyke plyghte Therefore hee meeneth not that hee woulde bee euen wyth them that hadde troubled him wilfullye but onely that hee coulde bee merrie if hee were as they were Then in effecte hee meeneth thus you talke well at youre ease yee shake your heads at me yee passe not of condemning mee no nor to plunge mee into the bottomlesse pittes And thus yee doo as folke that knowe not what it is too indure miserie If I were in youre cace coulde I not doo as muche And how woulde you take it if I should come shake my head at youre calamities when I sawe the hand of God nippe you with extremitie If I shoulde say O it is well bestowed God muste bee fayne to chastize you and to make you feele howe hee punisheth sinners If you were ouerwhelmed with miserie and I should speake to you after that sorte might yee not saye I were a skorner and a cruell persone Then bethinke youre selues well Lo in effect what Iobs meening is Nowe then we see he was not sharpened vnto reuengement as those that haue no feare of God bee who when anye man disquieteth them woulde fayne that it laye in their power to render twice as muche displeasure as hath bene done them Iob was not of that minde And truely it standeth Gods children in hande to brydle themselues Although men trouble and vexe vs yet it is not for vs to runne vpon those that haue persecuted vs wrongfully For God sendeth them vnto vs too meeken vs and it behooueth vs too knowe that they bee roddes which come from his hande Neuerthelesse when men come too trouble vs without cause why wee maye well after the example of Iob tell them that wee coulde doo the like too them And why For a man shall neuer knowe his faulte well vntill hee bee tolde it too his face But when a man perceyueth that the mischeefe may retourne vppon his owne heade then hee restreyneth himselfe and falleth too saying Howenowe VVhat doe I Beholde God too bring vs to vpright indifferencie sayeth Thou shalt do none otherwise to thy neyghboure than thou wouldest be done vnto thy selfe Truely hee coulde haue sayde VVhen yee haue too doo with youre neyghboures see that yee deale indifferentlye and vprightlye with them and that yee bee not giuen too wicked couetousnesse too spoyle other men of their goodes looke that yee desire not to enriche youre selues by the losse of any man And verely so sayeth hee in the Scripture But for a conclusion hee setteth downe this saying doo as yee woulde bee done vnto For there is not that man but he is a great clerke if the matter concerne his owne profite Then wee lyke well too dispute and too say VVhat Suche a man hath do one this wrong Is it a Christians parte to doo so Is there no vprightnesse Is it not the poynte of a lewde and cruell man Euerye man therefore can skill too dispute well of reason equitie and righte when the cace concerneth his owne profite And it is the poynte whervnto Iob sendeth his freendes bycause they bee blynde saying that if they were in suche extremitie as hee is they woulde bee gladde that other men shoulde handle them more gentlye Therefore hee coulde doo no lesse but bryng them backe too this naturall equitie by making comparison betweene them and himselfe And so hee sayeth to them come on If yee were in like plighte as yee see mee were it reason that I shoulde minister such talke vnto you as you do to mee If a man shoulde handle you after the fashion that you go too woorke with mee howe woulde you take it Then oughte they too bee mooued And why For as I haue sayde already so long as wee bee out of oure selues that is too saye so long as the matter toucheth not vs ne lyghteth vppon vs wee runne crossing in and out but if the cace touche our selues then we learne to be better aduised Thus yee see in effect what Iob meant to say Nowe may wee gather a good lesson hereof according to our Lord Iesus Christes forealleadege sentence that wee shoulde not doo that to another man whiche wee woulde not haue done to oure selues For wee haue Gods lawe printed in our hartes we haue generall principles that abide with vs And what is the cause then that our iudgement is so peruerted and corrupted that we drawe alwayes backwarde God hath no sooner giuen vs a good rule but we be straightwayes moued to ambition hatred pride and couetousnesse Lo how all is peruerted Then if we bee ambitiouse and that to vaunte our selues wee fall to despizing of oure neyghboures If wee bee rashheaded so as oure tungs runne at rouers before wee well vnderstande the grounde of the cace If we be led with pryde so as we woulde aduaunce our selues by plucking those backe whome wee see to go afore vs If wee bee
maner of speeche that is verie ryfe among the Hebrewes as when it is sayd that the Prophet and the wise man will lay their hande vpon their mouth it is to do vs too wit that things shall bee so confuzed as the skilfullest and best practized men that are shall not knowe what to say but shall bee vtterly past their wittes And so sayeth Iob nowe that such as are so abasshed must lay their hande vpon their mouth to keepe silence And why For the iudgement that God executed vppon the persone of Iob was terrible and dreadfull to mannes vnderstanding and if a manne shoulde iudge of it after the fleshe hee coulde not bee but amazed at the sight of Iobs persone But nowe let vs gather the common doctrine of this which is that when God worketh after such a maner as wee are not acquainted with wee haue too glorifie him for when he sheweth vs the reason of his woorkes and will haue them knowne to vs then he putteth words into our mouth that wee may bee able to speake of them Againe when we see that Gods workes outpasse our vnderstanding so as wee knowe not why hee disposeth the things so which we see what is to be done VVee must lay our hande vpon our mouth that is to say we must not be so bolde as to prattle of them VVherefore let vs lerne to knowe our owne abilitie that wee fling not our selues astray ouer all the feeldes but rather follow alwayes the right way For the doing heereof we need to knowe no more but what is giuen vs according also as Saint Paule bringeth vs to the same rule namely to knowe no more than God leadeth vs vnto So long as he reacheth vs his hande let vs go boldely but when he leadeth vs no further we must stoppe there and be as dumbe True it is that we must always haue our mouth open after one sort that is to glorifie god But when wee presume to bring him vnder the compasse of our vnderstanding and would haue him too reserue nothing too himselfe whither go wee then Is â—it not an open despyting of God Hee intendeth too hyde the thing from vs And why Too the intent wee shoulde knowe our owne ignorance and yet not ceasse to acknowledge him to bee rightuous and too honour his woonderfull and incomprehensible ordinance So then as I haue touched alreadie whensoeuer God sheweth vs the reason of his works let vs thank his goodnesse and say Lorde thou commest downe verie lowe to vs wretched creatures when thou vouchsauest to shewe vs why thou doost this or that and thy goodnesse deserueth well to bee magnified by vs when thou communicatest it so familiarly too suche as are not woorth it But if God hyde the reason of his woorkes from vs and that it bee to highe for vs to reach vnto Let vs shet our mouth that is to say let vs not be talkatiue to babble after our owne fancie but let vs glorifie God and not bee ashamed to be ignorant For the verie wisedome of the faythfull is too knowe no more than it hath pleased God to shewe them Therefore let vs make silence vnto God after what sort soeuer he worke till the last day of discouerie bee come when wee shall see him face to face in his glorie and maiestie Now let vs fall downe before the face of our good god with acknowledgement of our sins praying him to make vs feele them better so as we being cast downe in our selues may not seeke to be set vp by any but by him that we may be taught to pitie our neighbours and to reache them our hand and not to be cruell iudges when we see other men in aduersitie but that euery one of vs may bethinke himself to the ende that when we our selues be in perplexitie and our God afflicteth vs we may assure our selues that he will pitie vs as no doubt but hee will shewe himselfe a pitifull father towardes vs if wee returne vnto him with true humilitie and obedience and grauntvs the grace to holde our selues contented with that which hee maketh vs priuie vnto as nowe till hee haue gathered vs to himselfe too bee made like vnto him in glorie That it may please him to graunt this grace c. The .lxxix. Sermon which is the second vpon the .xxj. Chapter 7 VVhy do the vvicked liue and grovv olde and vvelter in riches 8 Their seede is mainteyned before theyr eyes vvith them and their generations is in theyr presence 9 Their house is quiet vvithout feare the scourge of God is not vpon them 10 Their Bull commeth to gendering and his seede misseth not their Covve calueth and is not barrein 11 They sende forth their little ones like sheepe and their children daunce 12 They play vpon the Taber and the Harpe and make merrie vvith the sounde of the Organs WE saw yesterday for what intent Iob did set down a saying which at the first sight might haue seemed euill which was that God leaueth the wicked vnpunished For that seemeth not too bee agreeable too his office but rather that in as muche as hee is iudge of the worlde it is his dutie to redresse the mischeeues that are done here beneath Ought he not to restreyn men when he sees them out of square Or when he seeth himselfe despized ought he not to mainteyn his owne glory to pul down those that are so mounted vp in pride and rebelliousnesse But wee see that the wicked do rage against god and abide by it It seemeth theÌ„ that God is a sleepe Therfore doth not Iob blaspheme God in making such complaints No for his meening is to shew simply that although God be the iudge of the world yet it foloweth not that the chastizings and punishments which he executeth vpon sinnes should always be apparant so as men might see them with their eies and point at theÌ„ with the finger Then if God delay his iudgements it behoueth vs to stay our owne wisdome and not to suffer it to rauÌ„ge abrode after the imaginations of mans brayne least we be to hastie And though we see that the punishments are not so executed as were to be wished yet let vs not be troubled nor offended at it but let vs quietly wayt till the coÌ„uenient time be come which god knoweth and not we Now then we see in effect what Iob intended Howbeit he intermedleth it also with the teÌ„ptations which the faithfull may haue For inasmuch as god maketh such delay and seemeth to them to be ouerâ—â—w it cannot be but they must needs conceiue some greefe and weerynesse but yet must we resistit Nowe let vs see after what maner Iob speaketh VVheefore saith he do the wicked liue wherefore become they old wherfore increase they in riches As if he shuld say Among al their desires men think the cheef and happiest to be in helth and secondly to haue long life and thirdly to haue abundance of goodes These are
vs and let vs knowe that to obey him and to submit our selues vntoo him in all things is our true wisdome And when things come not to passe as we would wishe so that we be casily stirred vp to enter into some disputation let vs stay our selues and say yea but God hath such a perfection in him that there can nothing proceede from him but it is good and rightuous and his will only ought to suffice vs for it is the rule of all well doing this is the fountaine thereof let vs drawe out of it boldly So when he sheweth vs the reason of his workes let vs giue him thankes and with all humilitie receyue whatsoeuer hee teacheth vs But if hee hide them from vs let vs bee content to bee ignorant so farre foorth as it shall please him knowing well that hee reuealeth vnto vs what soeuer he knoweth to be profitable for vs Howsoeuer it be he will kepe vs within a certeine measure to the ende we should learne what it is to obey him and too confesse that hee is iust although hee shewe vs no reason of his dooing This is the summe of that which we haue to learne out of this place Nowe to shewe the greatnesse of this temptation it is sayde afterwarde that both of them are conered in the dust and that the wormes eate them In deede when we see that a like ende happeneth to them bōth although wee haue beene diuersly delte withall in this worlde ▪ it might seeme that God playeth no more the iudge But oure sayth muste surmount the graues and what so euer wee can beholde with the eye And this is it that is oftentymes taught vs that fayth is a sight and beholding of thinges inuisible VVe shall see some good man that shall haue serued God all the dayes of his life and shall haue walked verie vprightly and sincerely and neuerthelesse hee shall bee in continuall greefe and paynes and God shall not ceasse too sende hym may tormentes euen too the death to the whiche also hee must goe pyning on a long tyme And others that shall runne headlong too all euill shall dye at their ease As I haue sayde this in the consusion of things And what is the ende of it they come to the graue Are they in the dust they consume away there the woormes eate them it semeth that he that toke paines to serue god hath lost his labor And why Behold they are all gathered into one heape the good and the bad as well those that haue liued heere in great mirth and pleasure as they that haue sound nothing but sorrow and trauell in this world VVhat shall we say to this It is certaine that we shall be amazed if we stay ourselues vpon that which may be seen with the eye VVhat is to be done then VVe mustascend higher and knowe that God reserueth vntoo himselfe a iudgement that appeereth not presently Yea truely For faith beholdeth things inuisible and things that are hid Let vs knowe then that although in death all be like yet there is a far diuers condition And when shal that be our God shal declare it in time conuenient But in the meane season it is our dutie to walke alwayes in his feare and to conclude that seeing hee is iudge of the worlde iniquitie shall not remaine vnpunished And they that haue taken paynes to obey him and to walke according to his rightuousnesse shal not haue labored in vaine nor be disappoynted of their expectation Thus must we conclude and go stil forward And we see also that god ment to declare the same vnto vs by the mouth of a deceiuer For although Balaam endeuered to ouerthrow all truth and to turne it to a lie yet God hilde him as it were in a racke that he was forced to say that the death of the rightuous is to be wished Let my death saith hee be like vnto the death of the rightuous He saith not this of his own head For hee would as much as lay in him haue brought too naught atd vtterly abolished the maiestie of god But yet seeing God maketh him speake thus it is more than if he had sent all the Angels of heauen God I say did then authorize this doctrine with a peculiar marke when he did constrein and inforce a wicked man and an enemie of the truth to speake on this wise This is it then that wee haue to learne to wit that we must not fasten our eies vpon the graue when wee see that all is there brought vnto one heape and that there is no difference betweene the good and the bad betweene the rich and the poore betweene those that haue liued at their ease and those that haue alwayes bin in sorrow and paine It is true that in death all things are turned vpsidedown ▪ but God knoweth how to bring all things into an order and perfect state as it is said that at the coming of our Lord Iesus Christ when he shall appeere to iudge the world then shall be the restoring of all things If it be so then that Iesus Christ shall come to restore the world It followeth that the world at this day is out of frame and things therin are out of order but in the meane season let oure faith surmount all these things here and let vs paciently abide till God finish his works and finde a remedie for all Nowe Iob addeth furthermore that the thoughts of them that went about to confounde him are not vnknown vnto him nor the ways that they vsed to do him wrong as if hee should say I see whereto yetend For yee are as it were suborned of Satan to bring men to dispaire But I will hold me fast in the hope that I haue in my god And although I be here so much oppressed as is possible for any man to be yet will I still continue calling vpon him that hath promised to be my sauiour and I shal not be ouercome for any of your temptations Thus then doth Iob arme and defend himself against al that was obiected against him by his friendes For hee sawe well ynough that they tended to no other end nor purpose but to bring him to dispaire Nowe this place here conteineth a profitable doctrine which is that wee should alwayes learne to knowe the subtilties of Satan when he goeth about to bring vs into dispaire and that we should bee armed against him For if we haue the wisdome to take heed of the malice of men when we see that they go about to hurt vs and seeke our vtter ruine and destruction must wee not much more sharpen our wits and spirites to resist Satan who is the Prince of all iniquitie The thing then that we ought to knowe is that when men goe about to do vs harme we must stand vpon our garde and consider the force and strength that is in our enemies And if we cā not ouercome him by force we must fall to pollicie If we see
I pray you how shall we comprehend what God is So thē the holy Scripture mocketh at suche pride as is in men when they will enquire beyond their measure and more than apperteineth vnto them dispute of God at their pleasure and so discouer him as too leaue him nothing at all He is then hid in a cloude saith the scripture yea but it is not for that he seeth not it is in respect of vs for we cannot comprehend him the cloude letteth vs and our senses are too weake And for this cause Saint Paule saith in the place that I haue alledged that men do vanish away in their owne imaginations VVhat is ment by saying that they vanish but that after men haue wandred this way and that way they fade away as smoke Euen at this point are we but God on his behalfe hath so cleere a sighte that hee can passe through all the cloudes of the world so as there shall be nothing darke vnto him And for this cause it is sayd that he dwelleth in vnapprochable light This saying is very notable God then cannot be knowne of vs And why seeing that there is nothing but brightnesse about him This woord vnapprochable importeth that wee cannot come neere him The more a man will lift vp himselfe the further he shall go from him I meane to lift vp himself with pride and presumption as to say I can tell what God is and I will comprehend him as I list And in deede is not this a diuelish ouerweening For as I haue said no mā can attaine to the brightnesse of God and againe there is nothing in vs but pouertie weakenesse and vnabilitie So then men of their selues cannot approch vnto God but he must approche vnto vs and we must conceiue him to be such as he doth offer himself by his word contenting our selues with that which is there cōteined But it is sayd that although this way be such as by it wee cannot come vnto God yet he dwelleth in brightnesse that is to say that his eyes are not blinded but that he seeth and knoweth all things Now then we vnderstand how the cloude is a couert for God to hide himself in yea so as men cannot come vnto him but yet it is not a couert in respect of himselfe so as a mā might say that he gouerneth not all things by his prouidence or that he seeth not plainly not onely all that is done here beneath but also whatsoeuer men do here cōceiue in their minds Now in the meane season we must note that certaine men thinking to honour God thereby haue imagined that which is heere saide which for all that is an horrible blasphemie and thus whiles men will honour God after their own fantasie they marre al. Some foolish men therefore haue thought that it was not meete that God should be troubled with vs and that it shoulde be great derogation too his maiestie thus to gouerne all things VVhat say they shall God be carefull for a flie for a worme for a birde of the ayre and for this and for that that were a proper thing in deede Thus whiles mē attribute vnto God such an honour as seemeth good vnto themselues they spoyle him of his power maiestie VVhat must we do then Let vs learne to honor God as he requireth it of vs and let vs not as hath bene already declared do him such seruice as wee haue forged in our owne brayne but let vs simply herken too that whiche God hath spoken and declared of himselfe to that which he hath spoken with his owne holy mouth let vs hold vs to that resolution let vs know that when we shall haue knowne God such as he sheweth himself in the holy scriptures we may glorifie him as it becōmeth vs for that is also the due honor which he requireth alloweth Now when it is sayd in the Scriptures that the prouidence of God and his mercie is stretched out euen vnto the brute beasts and that there is nothing but it is susteined by his hand power herein is first declared vnto vs his power and besides that we see his infinite goodnesse in that he is carefull euē for the wormes of the earth in that a birde of the ayre falleth not to the ground without his wil forsight and ordinance And behold what goodnesse is there in God who vouchsafeth too haue care of so vile and despized things which wee also set so litle store by Furthermore thereby wee may also conclude what loue he beareth vs according to the reasons proufes of our Sauiour Iesus Christ how much more worth are you than litle sparrowes Now if they be nourished of your heauēly father thinke you he hath no regard to mainteine you or thinke you that you are not alwaies vnder his wings or that he turneth not al things to your saluation or that any thing hapneth vnto you without his good will Thus must we honor god not bringing him in subiectiō to our senses fantasie but accepting all that he declareth vnto vs of himself in the holy scripture If we do so we will no more say God walketh in the circle of heauē therfore medleth not with our matters it were an vnseemely thing for him to be troubled with humane and earthly affaires wee will speake no more on that sorte And why so for god needeth not to take pleasure in idlenesse It is a beastly opinion which they conceiue of God that would shut him out of this world thinke that al things are not gouerned by his prouidēce and power saying tush God is of suche glorie as he must bee aboue in a happie life he muste haue no care of any thing This is as much as too change God into an other shape For our God as I haue already said is not like vnto mortall mē which do place a great part of their felicitie in liuing at ease or in rest and idlenesse God is not troubled as we are he needeth not to breake his braines about things to trauayle with his hāds with his feete or with any thing els he gouerneth all things and by what meanes doth he it Is it by remouing himself by going by cōming by framing of things by making great discourses No truly but he gouerneth and mainteyneth al things by his word alone which is of such strēgth that all creatures must needes obey it So then we know that God doth not walke there aboue as it were in galeries but filleth the whole world and we must behold him as alwaies neere vnto vs And bicause that on our behalf we be neare vnto him wee must walke as before his face knowing that we cannot go one foote but he beholdeth vs that al things are marked out before him This is the brief summe of all that wee haue to note vpon this place Now Eliphas asketh Iob whither he haue marked the way of the elders and what is become of the wicked who
him although his creatures perceiue it not This is the cause why he sayeth That the rightcouse might go too lawe with God if he woulde voutsafe to deale by the order of his lawe But yet it is certaine that if we shoulde go that way to woorke we must all of vs needes bee condemned For what mortall man can boast that he hath fulfilled the law of God And it is written cursed is he that perfourmeth not all the things that are conteyned in the lawe Thus ye see that all mankinde is shut vp vnder the curse if God listed to extend the rigour of his law towards vs according as Sainct Paule treateth specially therof in the thirde Chapter to the Galathians Iob then is farre ouerseene in saying that a ryghtuouse man maye pleade hys cace if God will giue him audience according to the rule of his law For as I haue said we must needes yeeld ourselues giltie not onely for offending in some one poynte but for transgressing in all poynts insomuch as we neuer serue God as wee ought to do nor with suche perfection as hee deserueth and as our dutie requireth VVherefore it followeth that men are transgressers of the lawe not in some one parte of it but in euery poynte Moreouer it is true that the rightuouse maye shewe themselues before God howbeit not to come to account for wherein consisteth oure blissednesse but in hauing our sinnes pardoned and as it were buried at Gods hand as it is written in the two and thirtith Psalme And who draweth open his mouth to pleade against the heauenly iudge It standeth vs then in hande to haue Iesus Christe for our aduocate and he in pleading our cace alleadgeth not our deserts ne setteth himselfe in our defence to say that God dooth vs wrong in punishing vs but he alledgeth the amendes that he himselfe hath made and that forsomuche as hee hath released vs our dettes we be now quit before god Thus wee see that Iob offended in saying that the rightuouse and iuste dealing man may pleade his cace before god Now as concerning the other poynt where it is sayd that if he seeke God before him he shall not perceiue him and if hee come behind him be shall not ouertake him and if hee go on the left hande he will bee hidden from him and if hee turne on the right hande hee shall not see him thereby hee meeneth that Gods iudgements are incomprehensible to him which is a very true saying Some expound this of the foure partes of the worlde and all commeth to one poynt For according as it is sayd in the Psalme who shall giue mee wings to flie away If I go ouer the Sea the hande of God is to long it will ouertake mee If I go downe into the deepes there he will find mee out If I flye aboue the cloudes yet will his hand ouerreach mee and plucke mee backe from thence Therefore it is all one in this text when wee vnderstande it to bee spoken of the East VVest South and North. Iob meeneth that it is to no purpose for men too make long discourses for when they haue trotted vp and downe all the world ouer yet shall they neuer attayne to the great secretes of God for they surmount all their capacitie and reache But the sense continueth alwaies the same that I haue spoken of namelye that Iob meeneth heere that the manner of dealing whiche God vseth towardes him is so high and profounde as mans reason can neuer reache vnto it And it is a very true saying so it bee well applyed but Iobs fault is that forasmuch as hee perceiueth not the reason of Gods dooings hee imagineth him to vse an absolute or lawlesse power as they terme it that is too say that God woorketh at his owne pleasure withoute keeping anie order or rule and that hee doth as he listeth like a Prince that will not bee ruled by reason but followeth his owne liking In so saying Iob blasphemeth God howbeeit that is bycause of the suddaine pangs of his passions wherethrough woordes escaped hâ—â— without aduisednesse Neuerthelesse hee fayleth not to conclude alwaies that God is rightuous blamelesse he sticketh euer vnto that in himselfe But yet notwithstanding hee is not able to brydle his tung from casting foorth woordes out of square by reason of his passions This is it that wee haue to marke in effecte Nowe that we may applie this doctrine to our vse let vs vnderstande that wee muste not preache before God to pleade our cace with him for we muste needes bee condemned without any long procesmaking on his behalfe and the mo defences excuses that we thinke we haue so much the more muste our sinfulnesse needes increace Then is there none other remedie but to acknowledge ourselues giltie and to craue forgiuenesse and mercie Thus our coÌ„ming vnto God muste not be to pretende any iustifying of our selues nor to make any satisfactioÌ„ but to acknowledge our sinnes and to beseeche him too admit vs of his owne meere goodnesse and mercie and not to open our mouth to pleade our cace For that manner of debating belongeth not to vs it is the office that is giuen to oure Lorde Iesus Christ Therefore let vs on our parte holde our peace and suffer Iesus Christ to bee our spokesman and to make intercession for vs that by that meanes our faults may be buryed and we be quit in sted of being condemned Thus much haue wee to beare away in the firste place and that is the meane to deliuer vs from our iudge for euer according as S. Paule sayeth who shall lay any thing to the charge of Gods children seeyng hee iustifyeth them VVho shall stande against them seieng that Iesus Christe hath taken theyr cace in hande too pleade it That say I is all our refuge and without that we be vndone and we muste not thinke to come vnto God without it For we shoulde be ouerwhelmed with his wrath as we be worthy As touching the second point it behoueth vs to marke that Gods iudgementes are oftentimes hidden from vs but yet muste we not therfore thinke them straunge so as we should check against them or say there is no reason in them Lette vs rather acknowledge that Gods rightuousnesse is too highe a thing for suche rudenesse as is in vs and that it were too greate a presumptuousnesse for vs to desire to atteyne therevnto This say I muste wee be fully resolued of I sayde that Gods iudgementes are very secrete and that when wee haue sought serched and ransacked to the vttermost that we can wee shall bee confounded but doth it followe therefore that God hath no rule of himself No. And why Let vs make comparison betwixte him and vs and what a difference is there My wayes sayeth he are further off from yours than heauen is from earth Truely he vseth that manner of speach to shew that we must not esteeme of his mercy according to our owne nature
Neuerthelesse God doth generally shew that it is against all reason that we should measure him by our span as the Prouerb sayth VVhat remayneth then VVe muste honour Gods secretes when they be hidden from vs and therwithall confesse that all his doings are disposed with infinite wisedome vprightnesse goodnesse and that if any man attempt to doubt of that he muste needes come to shame according as it is said in the Psalm Lord howsoeuer the world goeth thou shalt be found rightuous For Dauid saw wel the diuelish pryde that is in men who will needes bee alwayes replying against God and controlling of him But what winne they by it nothing but that God muste maynteyne his owne right and they bee ouerwhelmed with theyr malapertnesse Thus ye see a poynt that is well woorthy to be borne in minde when it is sayde that if wee go from the sunne rising to the sunne going downe and drawe about from North to South when wee haue hunted ouer all the worlde yet shall we not attayne vnto god Heereby wee be informed that Gods determinations are suche a bottomlesse Sea as wee can neuer atteyne to them and that the rightfulnesse whiche is in them is an infinite thing Now lette vs consider our owne abilitie and marke what infirmitie is in vs If a man shoulde bestowe all his whole life in traueling yet could he not know the whole world And what shoulde we know of God when we had atteyned to the centre that is too say to the bottome of the earth Little or nothing And surely if we coulde stye vp aboue the cloudes yet shoulde wee come farre shorte of knowing all that is in god So then lette vs learne two things breefly the one is that when God woorketh not after our manner wee muste not thinke with our selues that the creatures are able to do this or that or that men haue bin wont to doo so or that the ordinarie manner of woorking is thus and thus or that this is the order of nature Gods mighty power muste not be shut vp within the order of nature nor within such bounds VVhat then Let vs confesse that his iudgements are so depe a Sea as we cannot found them And therewithal let vs hold it for a sure principle that God continueth euermore rightuous notwithstanding that hee seeme too deale crookedly and ouerthwartly and although we finde fault wyth his doings and haue apparant surmises and colours so to do yet say I let vs alwayes conclude thus with our selues Lorde thou art rightuous according also as Ieremy sayth True it is that it greeued him to see the wicked haue their full scope and the godly men to bee vtterly troden vnder foote so as all things were out of order and might ouercame right and there was no more conscience and vpright dealing among men Ieremie lamented it and was sorie for it Againe hee sawe the wicked liue vnpunished as though God had bin asleepe and had thought no more vpon his charge Thus ye see it was a very hard and combersome temptation that the Prophete indured But forasmuch as he knew that fleshly wit cannot conceiue gods wonderfull iudgements hee maketh a preface before hee enter into his complaint and moane saying Lorde thou art rightuons and thy iudgements are rightfull His speaking after that manner is to shewe that he intendeth not to enter intoo disputation with God and to pleade with him as with his fellowe or matche or too call in question whether God woorketh by reason or no. Ieremie abridged himselfe of that libertie and cut off the occasion of that which he might haue conceyued in his minde Therfore before he enter into his matter he maketh this conclusion Lord howsoeuer the world go and although men may surmize that thou dost things without reason yet art thou rightuous and vnblamable in all poyntes and all respects Euen so must wee do and not say with Iob It is impossible for vs to knowe the reason of Gods woorkes That is verie true howbeit it is but faintly spoken But we cannot mount so high neuerthelesse if God woorke after a maner that we cannot comprehende we must not therfore ceasse to acknowledge him to bee rightuous and to honour him and to humble our selues before him This is in effect the thing that we haue to remēber here Furthermore let vs take warning that we may wel make large discourses but we shall gaine nothing thereby True it is that men may haue great quicknesse in their wits but yet must not the same giue vs occasion or ouerweening as we see many do who bicause they haue their wits wel sharpned thinke themselues able to finde out the reason of all things and that causeth them to run so astray that in the end they bee doted in their owne vnderstanding that is to say God punisheth their pryde for taking toomuch vpon them Therefore let vs consider well that when wee haue trudged vp and downe we shall be neuer a whit the nerer to the finding out of the end of all things For our Lorde will shew vs that our wit is too weake and rude to attaine to such heighth Our knowing therefore must bee but in part and it must suffise vs to tast in some certaine measure the things that are for our welfare wayting for the latter day when wee shall haue them fully discouered vnto vs Thus ye see more what we haue to marke in this streyne Now Iob addeth immediatly According as hee knoweth my way so will he trie me and I shall go out as gold Hereby Iob betokeneth that God hath a great aduauntage ouer him I cannot know him sayth Iob and he knoweth me I vnderstande not his workes and he iudgeth of mine to bee short he trieth me as golde in the furnace insomuch that there is not so little a peece of froth or infirmitie in mee but he seeth and discerneth it and therefore it is too no purpose for me to go to law with him This is the conclusion that he maketh Now this saying of his is verie true that God knoweth our wayes and trieth and proueth vs as gold in the furnace but yet notwithstanding haue wee any cause to cōplaine that we be not his matches Should the creature checke after such a sort as too take part agaynst his maker Though God make vs not haile fellow with himselfe ought wee to say that he doth vs wrong or iniurie Therefore whensoeuer it commeth to our minde that God knoweth all our wayes and that hee tryeth vs and that he purgeth and sifteth out all the sinfull affections and superfluous thoughtes that are in vs let vs vnderstand that the same must teach vs lowlinesse and feare and not prouoke vs too make any complaint as Iob dooth in this text And herewithall we see how God intendeth to bridle vs by al meanes for our owne welfare For when he trieth vs after that sort commeth there any profite of it vnto him No but he knoweth it to bee
mudder but of the iniuries that are notorious whiche are knowne ouer all the Citie euery streete rings of them euery man speakes of them And they that are so misused make such outcries as many men may be witnesses of the wrongs that are done them Beholde the very necessitie of them is so extreme as it appeereth playnly that it is high time to helpe them now or neuer for they be readye to runne out of theyr wittes and yet of all the while God maketh no countenance that he is minded to helpe them it should seeme that their crying is in vayne and that it is but lost time for men too resort vnto god VVhen men see this what shall they say but that God worketh not after our maner and that all our wittes must needes be dazeled at it Therefore let vs learne to honor the wisdome which wee cannot comprehende and to say Lorde it is true that our flesh and our nature prouoke vs to grudge against thee but yet must not wee rule thee after our appetite VVherefore wee will waite paciently till thine houre come and then wilt thou worke as thou knowest to be profitable and expediēt This lesson is wel worthy to be noted For we see how hastie we be And besides that if a man do but touch vs with his finger wee bee so wayward as there is no calling vpon God with vs If hee help vs not out of hād as soone as we haue but cast foorth some sigh we thinke he doth vs great wrong Seeing then that there is such hartburning in vs and that our passions are so excessiue wee haue so much more neede to marke well this lesson where it is sayd That men crie from out of the Citie yea euen they that are already at the poynt of deathe and yet God dispatcheth them not from theyr sighing after that sorte but suffereth men too tormente them still If this seeme straunge to vs first we must vnderstande howe oure Lorde hathe threatned that suche as haue not pitied their neyghbours shall crie and not be heard themselues For he sayth the poore haue desired you to shew thē mercy but when they came to find any fauor at your hand you became cruell to them your eares were deafe to all their requests and therfore the time wil come that you shall cry and no man shall heare you VVhen we heare such threatnings of God it behoueth vs too looke whether those that crie and lament haue not vsed crueltie towards other men and if it be so there is no reason why God should not punish them so as they might sob sigh and yet not be succoured So then whereas it is sayd here that the cries went vp to heauē and that the parties which cried were put too extreme paine let vs consider a little whither they were worthie to be so hādled and therwithall let vs acknowledge that God is a iust iudge Furthermore if it cannot bee sayde that God suffering of vs to bee so oppressed is too punishe vs As it may come to passe that suche as are so greeued and oppressed haue alwayes beene gentle and louing and not doone anye such wrong or iniurie too their neighbours as maye bee worthy of such punishment that is to say that is knowne of then lette vs reuerence the woonderfull secretes of God sith it is not his wyll that wee should knowe the reason why hee dooth so Beholde I saye howe wee ought too practize this sentence Therefore if wee bee afflicted and crie vntoo God and yet can perceyue no willingnesse in hym too helhe vs let vs not thynke that he hath forgotten vs nother let vs be out of hart VVhy For hys prouidence passeth oure vnderstanding And therefore we must learne to holde our selues quiet euen when wee see the graue afore vs and haue cried and besought God to haue pitie vpon vs Yea and then also if he seeme to be shet vp in heauen so as wee perceyue not his hande to gyue vs any ease let vs not ceasse to sue to him continually and we shall not be disappointed of oure hope Yet notwithstanding it behoueth vs too mount aboue all mans vnderstanding And this is it also why S. Paule sayth that According to the example of Abraham we ought to hope aboue hope VVee haue the like to marke in this text For so long as men will be selfewise it is impossible for them to trust in God or to rest vpon his goodnesse or vppon the saluation that is promised them And why For God to exercise our fayth will make vs to bee beseeged of a hundred deathes so as we shall bee as good as swallowed vp into the gulfe VVhat is to be done then Let vs learne not to iudge of oure saluation which we looke for at Gods hande after our owne mother wit and reason for that it is too small a measure But let vs practize this lesson of S. Paules of hoping againste hope Do we not see a whit God seeth for vs Is there no meane for vs to escape God will finde a meane Is deathe to our seeming readie to catch vs God is able to remedie it Although we know not after what manner yet is it not for vs to scan of it But let vs do God so much honor ▪ as to beleeue that hee will saue vs beyonde all that man can conceyue yea euen in such wise as wee shall be compelled to be rauished with woonderment For behold also how it is sayd of the welfare of the Church that when the faythfull bethinke them in what sort God hath deliuered them they shal take it as a dreame insomuch as the thyng cannot bee comprehended by mans reason bycause it is not according to the order of nature Beholde I say howe we ought to keepe ourselues quiet that we may rest vpon Gods goodnesse and feede our selues with the hope of the promises that hee hath gyuen vs Yea and when wee crie vnto him and hee maketh no likelyhoode of hearing vs let vs not ceasse to continue our sute still and to hope beyond all hope that is to wit beyond all that we can see or discerne Thus muche concerning this text Nowe it followeth that suche as doo euill shunne the light and bide themselues as a theefe that alwayes seeketh for darknesse and night and whē the day commeth he thinketh it to be the shadow of death The aduouterer and whorehunter watcheth till the euening shette in that hee may shrinke intoo the brothelhouse Lo how men hate the light in doing euill And to what purpose doth Iob speake it heere To shewe vs that God iudgeth not the worlde after such maner as Eliphas speaketh of For as wee haue sayde Eliphassis meening was that things are ruled in suche wise here bylow as men may perceiue that God guideth and gouerneth all things True it is that wee may well perceyue it howbeit not by our mother wit. Our faith muste bee fayne too reigne in that behalfe and wee
must looke further than to the present and visible things Then what sayth Iob heere Beholde sayth hee howe menne condemne themselues when they sinne and yet they be not condemned by God too the sight of the worlde that is to say God executeth not his vengeance vpon them at the first dash but letteth them alone in quiet Men therefore are compelled to accuse themselues and as it were to make their owne indytement they condemne themselues and God spareth them And what is ment by that but that God reserueth a greater iudgement to himselfe and that in the meane while hee suffereth things too bee partly out of order too the intent wee shoulde drawe to him aloft and vnderstand that this is the tyme wherin we must be exercised with many battels temptations thys is the tyme of trouble and there is no other thing to lift vs vp withall but the reposing our trust in Gods worde so as wee walke not after our owne fancie nor rest vpon the things that can bee seene as nowe for that were the next way to make vs swarue aside from all ryght and reason This is it in effect whereat Iob ameth Therefore let vs marke well howe it is sayd that such as seeke the darknesse of the night to work naughtinesse in are sorie when they see the day appeere and it is to them as the shadowe of death True it is that somtimes men become so shamelesse as they sticke not to doe euill at high noone dayes and as it is saide in the Prophet they resemble harlottes which vncouer their legges and haue neyther shame nor discretion to discerne good or euill They are no more sorie as sayth Sainct Paule and as Salomon speaketh wheÌ„ they be once come to the bottome which is to despize God and all honestie they become brute beasts and discerne no more betweene good and euill but yet doth God leaue them some tracks whereby they bee forced to condemne their owne sinnes spite of their teeth If wee had neyther Scripture nor lawe nor pollicie nor anye thing else let vs but only looke vpon that which is sayd heere namely that when menne purpose vpon any euill they will finde some meanes to hide themselues and we can not but conclude that euill is euill and that the same is to be condemned VVhat maketh a man to shunne the sight of the worlde when hee would take his pleasure in whoredome in robberie in drunkennesse in wantonnesse and in such other like things He could find in his heart to glorie in his wickednesse and to make a vertne of it and yet neuerthelesse hee hydeth himselfe VVhat is it that constreyneth him to do so If it be sayd that there is but some one man that doth so and no man else will consent with him in his euill behold the whole worlde is full of vngraciousnesse It is to be seene that verie ofte men make compactes togither and suche as be giuen too some vice desire nothing so much as to haue other men doe as they themselues doe and yet notwithstanding as well the one as the other hyde themselues when they go about their naughtinesse and they would faine that their lewdnesse might neuer be knowne Hereby then the wicked do shewe that there is a certaine lawe euen in nature which can not be abolished yea and a discerning between good and euill And for as much as we see this we must of force conclude that God is the iudge For who is hee that hath printed such feeling in mens harts as to be ashamed and sorie for their sinnes It commes not of their owne good will and yet they shunne the light of the Sunne whereas they ought rather to shunne the light of Gods iudgement VVe see how men besotte themselues wilfully and would faine rock their consciences asleepe that they might haue no more feeling to think vpon god But when they haue all doone they muste spite of their teeth enter into themselues and bee hilde fast with this brydle to say in their consciences I haue sinned and wote not how to excuse my fault Then sith we see it must we not conclude that God iudgeth the worlde For that commeth of him men should neuer haue any consideration of them selues to bee wounded of their sinnes and to bee sorie for them excepte God constrayned them by force Nowe if God inforce mens consciences after that sort and seare them with a searing yron making them to haue as it were a burning fire within them thinke wee that hee must not one day call men before him and take a reckening of all things and lay open his registers as it is sayd in Daniell and discouer the things that as now lie buried in darknesse as S. Paule sayth to the Corinthians â–ª So then if there were no more but the shame that the wicked haue the same alone were a sufficient and infallible proof of Gods iudgement in so much that we must be faine to come to that which S. Iohn sayth namely that God is greater than our own consciences VVhen S. Iohn hath sayde that if euery man enter into his owne conscience hee needeth none other witnesse nor aduersarie too accuse him for he himselfe shall finde his owne misdeed and bee sufficiently conuinced of it there My freendes sayth he if we perceyue our owne sinnes yea euen whether wee will or no what shall God do Thinke we that hee is blinde when wee our selues are so cleeresighted Hath not he much more power than our consciences can haue So then if a man condemne himself for one sinne he must conclude that he is damnable before God for an hundred If he finde himselfe astonished and afrayde at his euill doing howe shall hee bee able to beare out Gods horrible vengeance which is prepared for vs if wee continue wilfully in our sinnes Behold heere a lesson which of all other is most necessarie and least put in vre For as I haue sayde alreadie if men had but one sparke of reason in them though there were no more but this remorse and shame that they haue of their sinnes yet should they bee conuicted that they could not scape the hande of god And surely as ofte as wee see a man wilfully giuen to doe euill or feele our own sinnes it is all one as if God summoned vs to his iudgement and constreyned vs to think vpon it And this is not done once a yere but we haue infinit examinations euerie day insomuch that we haue no soner offéded in any thing but by and by the said re moâ—se by and by the sayd sting pricketh vs which is as much as if God should sende a pursiuant to vs to say yee must appeare before the Lord he is your iudge VVee see a number of suche as haue doone amisse which labour to couer their sinnes and are verie cunning in it And why is that but bycause they know their sinne is damnable Behold God warneth vs and yet who is he that
regardeth it Do not men wilfully harden their hearts againste Gods warnings And may it not well be sayde that Satan hath bewitched vs Yes but there is yet more For beside suche warnings God sheweth vs by his worde what our faultes are and maketh vs to feele them and draweth vs to himselfe And yet for all this wee ceasse not to welter still in our owne filth and to growe as it were senslesse Hereby therefore it appeereth that this lesson is verie yll put in vre But yet is it not written in vaine and as I haue sayde it is well worthie to bee marked as in respecte of it selfe That is to say for as much as men labour to excuse and iustifie them selues in their euill dooings and yet can not bring it to passe it standeth euerie one of vs in hand to awake and to consider that we shall gaine nothing by our colouring of things for that can serue no further but to eschue the reproch of the worlde If a man haue spent the night secretly in whoredome if he haue gone a theeuing if he haue beguiled his neighbour or if he haue shet the doores to him to practize some treason truly menne can not condemne him till his lewdnesse bee knowne abroade but can he eschue the presence of god Furthermore let vs marke well howe the Apostle telleth vs that the worde of God is a two edged sworde and entereth through the bones and the maree so as there is nothing hidden from it but God examineth vs in our thoughtes and in our affections when he appoynteth his worde to be preached vnto vs Also let vs adde the lesson which S. Paule giueth vs which is that sith wee haue the Gospell to enlighten vs we be no more the children of darknesse but of light Suche as haue not Gods worde thinke they haue made a fayre hand if their sinne be once buried and come no more too their remembrance But what God doth so inlighten vs by his doctrin that we haue daylight in the night according as it is sayde that the Sunne shall no more shine vpon the Church by daye nor the Moone by night but the Lorde shall be the continuall light of it Truly the order of nature continueth always in his state but yet therewithall let a man lay himselfe in his bed or shet himselfe in his chamber or hide himselfe so close as no man may knowe what hee sayth or what he doth and yet the doctrine of the Gospell doth alwayes shine vpon him he can not quench the knowledge that God hath giuen him And out of doubt although the scornefull and heathenish sort labour to do it as we see howe there be mad beastes in these dayes which seeke mothing but to abolishe all religion yet will God haue the sayde Lampe of his worde to burne alwayes before them that they maye perceyue their owne damnation by it Then seeing that God hathe giuen vs the doctrine of his Gospell the brightnesse whereof wee can not dimme let vs bethinke ourselues and vnderstand that when theeues whoremasters and other euill dooers seeke couert they teache vs howe we ought to walke seeing that God is with vs and we present with him and that hee sheweth himselfe as it were with open face eyther as our father or as our iudge VVherefore let vs learne to dedicate our whole life vnto him and whereas wee see that such as would couer their euill dooing shunne the light as the shadowe of death and are glad when night commeth let vs vse the light that is giuen vs to keepe vs from straying out of our waye and from swaruing aside specially seeing that our Lord calleth vs and reacheth out his hande to drawe vs to him Thus ye see howe wee ought to profite ourselues by the grace that God giueth vs in making vs to know our sinnes and wretchednesse by meanes of his Gospell Furthermore let vs marke that like as the wicked doe hate the light of the day and could find in their heart that the Sunne were plucked out of the skie to the ende that they myght alwayes haue freedome to do euill so do they much more shunne the light of the Gospell And heere ye see also the cause why the same doctrine of the Gospell is so yll receiued of the world as our Lord Iesus Christ sayth It is a wonder howe that men should bee so stubborne againste God specially seeing he sendeth his own sonne to be our redeemer and offereth vs forgiuenesse of our sinnes desiring vs with a great gentlenesse and freendlinesse as can be Howe can it be will many say that men should bee so stubborne as to forsake the goodnesse of God Is it not an outrageous churlishnesse Yes certainly is it But behold the reason why the world hateth the Gospell is bycause that as our sauiour Christe sayth who so euer doth euill hateth the light Now the cace standeth so that most men giue themselues to all euill yea and ouen they that are conuicted of their wilfulnesse ceasse not too harden themselues but would faine shet their eyes to spite God with all their heart Then seeing it is so is it any wonder that men bee loth to tast of the Gospell or to byte of it but rather play the mad bedlems Ought it to be thought strange No For we see that theeues murtherers whoremongers and all other euill doers could wel find in their hearts to haue the Sunne darkened and that it should no more shine in the world But as I haue sayde the brightnesse of the Gospell is yet farre greater For that serueth not to gyude our eyes only and to shew vs the way outwardly but it entreth euen into oure secrete thoughtes and must examine that which is hidden in the verie bottome of our hearts So then yee see why the wicked are loth to come to this doctrin or to frame thēselues by any means vnto it But yet must we on our side deale cleane contrariwise as I haue sayde alreadie And therefore as touching the order of nature when God maketh his daisunne to shine let vs vnderstand that it is to the ende that euerie man should giue himselfe to goodnesse and do his dutie Marke that for one point Againe when wee shall haue walked according to our calling and state euery māseruing God and his neighbor all the day long let vs assure our selues that wee must not abuse the darkenesse of the night to libertie of dooing euill And why For the Lampe of Gods worde neuer goeth out as I haue declared alreadie Therefore both day and night let vs bee the children of light and let vs awake and be inlightned as Saint Paule sayth I say let vs not fall asleepe by soothing our selues in our sinnes neyther let vs thinke our selues to be innocent before god But rather let euerie one of vs quicken vp himselfe and not be drowned in our owne conceits so as we should bee past shame of doing of euill but let vs bee sober
rather become firebronds themselues Behold the maner of our dealing So then ought we to thinke it straunge if things bee so intermedled as there is neyther brinke nor brimme but al is shuffled togither like a hotchpotch For as I haue sayd when the fire is once kindled wee neuer leaue throwing of woode into it VVherefore lette the riche and suche as are in authoritie haue regarde of the poore and when they see any outrages and wrong done or the poore oppressed let them reach them their hand and indeuer to succour them Now if this perteine to rich men and to such as are able to help the poore how much more perteineth it to those that haue the sword of iustice in their hand If these be negligent they bee well worthy that all the euill which they winked at should light vpon their owne heads and that God should set them as vpon a scaffolde for men to beholde his iust vengeance in their persons And therefore so much the more ought they to marke what is sayde here And thus yee see to what ende we ought to referre the doctrine that is conteyned in this verse Therewithall we ought to marke well the wordes that Iob vseth For it is not without cause that he sayeth that men shall bee faine to buie out and to raunsome out themselues from the hands of the wicked when they haue their scope and that when they shal haue giuen them such boldnesse alreadie as too eate vppe some and too pill and poll other some their crouching to them and their greazing of them in the hands shall boote them nothing at all For they be as mad dogges whom nothing can content Therefore all that euer a man doth to them is but a sharpening of their appetite and such bribes doe but harten them and harden them the more For they take it as a due rente and when a man hath gyuen them one present they would haue him hold on still and neuer leaue suche is their vnsatiablenesse It followeth that the poore folke distrust their owne life Yea and I say that euen those that were rich and in credit before must be faine to tremble As how I see shall they say that these wicked men haue the worlde at will and it will not bee long ere they will seeth me such a broath as I wote not howe I shall bee able to shift it from me and therefore I must bee faine to fawne vpon them afore hande and they must gayne somwhat by me or at leastwise I must not prouoke them to displeasure See how they that were erewhile out of danger are faine to quake and distrust their owne life for giuing bridle to the wicked so as they wote not where they bee till they haue pacified the wicked and yet they fynde no meanes howe to do it Therefore they must be fayne to liue in continuall perplexitie and anguish Heerein we haue a fayre looking glasse to shewe vs what it is not to remedie euill doings in due time and place and to suffer shrewde weedes to growe so long till they get the vpper hand For a man can not plucke them vp when he would bycause he tooke them not in due season VVee see what an inconuenience insueth yea and euen God maketh the hearts of those to faynt that might easily haue remedied the mischeefe at the first in so much that they fare as if their armes were brokē and they haue neither courage nor stoutnesse in them but become as weak as water And why As I sayd it is a iust punishment for the negligence that they vsed in forslowing their duetie to represse the mischeef at the first rising For when men see poore folke harried and misused by crueltie and outrage and yet redresse it not the mischeef must needes growe so strong that such as nowe faine would and heretofore also could haue disfeated it can not afterward preuaile bycause our Lorde graunteth them not that honour nor that grace Now then let vs bethinke vs I say let vs bethinke vs well of it And further let vs consider what a wretchednesse it is when men rest not themselues vpon God nor haue regarde to discharge their cares vnto him whereby they might leane vnto his protection And why For the thing that Iob describeth to vs here namely that men put not their trust in God is an ordinarie matter in the world If we see the wicked haue their full scope what do we O we must deuise how to creepe into fauor with them and in the meane while we consider not that it is a feeding of the cuill that is to wit that we make them much bolder than they would bee It is all one as if there were a mad man that desired nothing but to kill men and one should put a sworde in his hande and another bring him store of stones and some ▪ other giue him where with too poyson folkes beside As much doe they that fawne vpon wicked men when they see them in credite One commes and presents them with a bribe to set iustice to sale and another commes to wind himselfe into their acquaintance by some fine deuice and all this is but an inflaming of them more and more and sharpening of their rage to make it the egerer For whereas some misdoubt hild them backe before now they conclude that al which they list is lawfull and that they neede no more to be afrayd bicause all the worlde standes in awe of them O say they such a man is come to my lure at length and the residue shall be faine to come vnder myne arme to I will make them play me an apish tricke See howe the wicked become the bolder when men come to fawne vpon them after that fashion and yet too the worldwarde men deale alwayes after that sorte For when wee haue not a respecte vnto God wee must needes bee euermore in feare and perplexitie and say I had neede too beware of suche a man for I see I muste bee fayne too passe through his handes and howe shall I doe then If I come to him with reason and plaine proofes it is in vaine for he hath his eares to full of them alreadie Therefore I must goe another waye to worke which is to fill his wooluishe throte with some present I muste carie hym somewhat Or else if I see him full of vaineglorie and desirous to be aduaunced howe so euer it bee so as it standeth vpon his reputation and gazeth at his owne Peacockes feathers I winne the gole if I can skill too couche lowe like a Spaniell I see none other remedie I muste goe that waye to woorke See I say the ordinarie manner But what is too bee doone on the contrarie parte VVhen wee see the wicked so full of couetousnesse and vaineglorie and so lyke wilde beastes in destroying all thinges let vs saye vntoo God yet doest thou Lorde holde the reynes of mennes brydle thou canst restreyne them For if God woorke
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
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
thus with oure selues how nowe I like not of this it is a blasphemie to thinke that God pitieth not such as call vpon him or that he wil not succour such as seeke him it is all one as if we would denie that he gouerned the worlde Therfore whensoeuer suche things come to our thought surely it is a faulte it behoueth vs to conclude alas Lord wretched creatures are wee and full of vanitie sith we can conceyue so monstruous thoughtes The seconde poynt is that when aduersitie presseth vs and our griefe increaseth more and more wee fall to such murmurings as this Alas shoulde I linger after this sorte if God thought vpon mee woulde he not haue a care to helpe mee he doeth it not but dissembleth and therefore it seemeth that he hath quite gyuen mee vp VVhen we conceyue such thoughts and debate with ourselues whither God hath a care of vs or no then it behoueth vs to consider what a one he hath declared himselfe to be towards vs and to receyue his promises and to ground ourselues vpon them to say no howsoeuer the worlde go yet will I truste in my God and flee to him for refuge Howbeeit although we finally atteyne to this assurance and vndoubtednesse yet notwithstanding if we wauer and doubte before we come therevnto it is a greater fault than the first and we are already guiltie of mistrust vnbeliefe before God bicause we haue receyued so wicked a temptation Lastely commeth the third degree when we be vtterly ouerthrowen and know not what to say but onely after this sort See my miserie hath gotten the vpper hande and God hath forslowed to long to reach me his hand I see I am quite paste hope of recouerie VVhē we be so cast downe as we can no more call vpon God nor take tast of his promises to rest vpon them and to comforte our selues with them that is the third degree of sinne For like as when a childe is full shaped in the mothers wombe there remaineth no more but that it shoulde bee borne so in this cace there wanteth no more but the comming of it into the outwarde deede But now let vs come to Iobs woordes I haue made a league sayeth hee or couenawit with myne eyes I haue tolde you that this is a token of greate perfection And why For if a man can withholde his sight so as hee conceyue not any thing that might drawe him vnto euill by looking about him ▪ and shewe that there is true chastitie and honestie in him It must needes be sayd that he is cleere as an Angel from all corruption And Iobs protesting heereof is not in vayne wherefore let vs consider that hee liued in this worlde as an Angell of god True it is that of nature hee was not so and also wheras he sayeth that he made a couenaunt that was doone after hee had so profited in the feare of God as hee had thruste his vnruly lustes vnder foote and so ouermastered his affections as hee was able to bridle them and keepe them vnder to say I wil not lust any euill too couet it or wishe it I wyll haue no vayne in mee that shall tende to the displeasure of God but I wyll brydle my selfe both in myne eyes and in my mouth and in mine eares Thus yee see in what wise Iob made his couenaunt It was not by hauing suche a soundenesse in his nature for he was a man subiect to affections as we bee and no doubte but hee had many temptations in his lyfe Howbeeit hee walked in suche wise as hee was so inured with the feare of God as not to admit any wicked lustes Thē was it become an habite as men terme it that is to say he was so inured vnto it as he was no more wauering to starte out on the one side or the other or too pouoke himselfe to this or that To be short we see here how Iob mēt to declare that he not only indeuered to serue God but also had inforced himselfe in such wise to it as he had tamed and subdued all the affections of his fleshe insomuch that it was nomore payne to him to serue God bicause he had not the battails which we haue in vs by reason of our frayltie yea by reason of the corruptiō that is in our nature But let vs marke that this came not of his owne power neither could he of himself haue purchaced such perfectiō but it behoued god to reforme him in such wise by his holy spirit as he was after a sort separated frō the cōmon range of men For it is not without cause that Dauid maketh this request vnto God Lorde turne away mine eies that they may see no vanitie If Iob had of himself had the things which he protesteth here no doubt but Dauid might haue obteined such a stedfastnesse as well as he so as he should not haue cōceiued any vanitie nor had his eyes misseled caried away by any menes But forasmuch as Dauid cōfesseth that he neither had it nor could obtayne it but by the meere grace of God it followeth therfore that Iob coulde not through his owne free will make such a couenant as to say that reason beareth suche sway in him as he could ouermaster all his affections but he meeneth here to yeeld God the prayse of that benefit Then doth he not vaunte magnifie himselfe as though he had purchaced such a grace of his owne trauell but hee acknowledgeth that god had so gouerned him as his eye-sight did not prouoke him any more vnto euill Furthermore whē Iob speaketh so let vs marke that on the other side he doth vs to vnderstand that if a man behold a wife or a mayde and thereby be tempted vnto euill it is sinne already before God yea although there be no outwarde acte nor any putting forth of a mans selfe to deflowre or to beguyle the woman nor any will at all to consent in a mans selfe to wish it Then although a man haue not that intent with him but resist the sayd temptation wherewith he is prouoked yet notwithstanding he fayleth not to offend god And there is not a poynt better worthy to bee marked than this Verely wee heare the sentence whiche our Lorde Iesus Christ gyueth vpon it namely that wee must not thinke ourselues to be cleere discharged before God by absteyning frō whoredome in respect of the body but that if a man do but looke vpon a woman with an vnchaste looke he is already condemned for a whoremonger before god And moreouer as I haue sayd alreadie although our will consent not vnto it yet muste wee confesse that we haue done amisse before God so that we must humble ourselues The Papists can wel ynough say that if a man consent vnto euill that is to say if he lust after it in such wise as he woulde fayne do it if occasion serued they graunt that such a consent is a damnable sinne
yesterday shuld be pure and clean with out any infection and all our lokes should tend to god So sone as we should looke vpon any creature the glorie of God would vtter it self in it and we should be led by it to honor him and to bee wholly inflamed with his loue There would be no vanitie nor disorder and much lesse would there bee any wicked rebelliousnesse in so muche that we should not see any thing but it would further vs to goodnesse Then let vs marke that all vnchast lookes and all other temptations which we conceiue by mean of our eyes do spring out of the sayd fountayne of originall sinne that is to say out of the saide corruption which wee drawe from our father Adam and from the frowardnesse of our nature in as much as wee bee alienated from god Now then we see that these two things may wel stand togither namely that a man should be tempted to euill by the wickednesse of his hart and yet notwithstanding that the conceit which commeth of the eyesight should be before the affection of the hearte And howe is that I haue told you alreadie that our eyesight is a tempting of vs to followe the wicked lustes of our hart when the euill is alreadie conceiued within Ye see then that sinne goeth formost and so it must needes be concluded that if the hart were not infected with corruption our eyes shoulde bee cleane It is true but yet for all that it is true also that we are sometimes tempted without any inward affectiō like as Iesus Christ him selfe was often tempted and yet notwithstanding had not anye vncleannesse in him but was tempted after such manner as a sound nature might bee he had outward sightes but his will continued stedfast in goodnesse for there was no corruptnesse at all in his senses But it is otherwise with vs for all oure senses are corrupted by reason of sinne Neuerthelesse there may be some corruption in our senses and yet our will shal abide sound still according as was declared yesterday by the distinction that I did set downe then and which I repeated euen now If this be to darke I will treate of it yet againe a little plainelier if we be tempted with hautinesse when wee lift our eyes to heauen or if we be tempted with coue tousnesse when we loke vpon the goods of this world so as we desire to haue this or that saying I would suche a house were mine I would I were owner of somuch medowe or of so many Vineyardes or if wee see any other things and bee stricken with any couetousnesse if oure hart imcline that way so as we haue any inward desire or feele any burning within vs and that it be not long of vs that wee haue not the thing which our liking lusteth for then doth our hart walke after our eyes that is to say our heart hauing conceiued amisse thought by reason of the eyesight thorough the corruption of originall sinne hath followed it that is to say hath yelded to a motion which was contrarie to Gods law and we haue not bridled our affections in such wise but that somewhat hath stirred vs vp vnto euill But if wee haue the conceyte to say this is fayre and yet notwithstanding do stoppe there or else do say this thing is to be liked and yet therewithall haue suche stay of ourselues as to say also It is meete for mee to be contented with that which God hath giuen mee I say if our heart abyde fettled there and be not shaken nor tossed nor pricked and prouoked but stand stedfast in our contentation and pouertie then doe oure bodily senses make vs to conceiue some euil thought and yet notwithstanding the heart is settled without mouing To be short our eyes may pechance wander and bee excessiue in gasing about which are to be condemned bycause they proceede of originall sinne But God imputeth it not vnto vs as I haue sayde Furthermore whereas Iob sayth heere that his heart walked not after his eyes we haue to mark thervpon that our eyes which were created to loke vpon Gods workes to the ende wee might be taught to loue reuerence and feare him are become as it were the bandes of Satan and are as it were inticers which come to beguile vs and worke our destruction God I say hath created our eyes To what ende To the ende that whiles we be in this worlde wee should haue abilitie to discerne betweene things and that the same might lead vs vnto him VVhither we looke vpward or downward do we not see that our Lord calleth vs to himselfe Are not all the creatures both in heauen and earth meanes to allure vs too come vnto God Then doth he not onely say come vnto me but also hee draweth vs thither by his goodnesse according as wee see howe hee sheweth him selfe liberall towardes vs and therein also ministreth occasion to vs to walke in his feare Thus ye see to what ende our eyes were made For if we had no eyes we shuld not haue such meanes to behold Gods glorie in all poyntes as we haue But we are so froward that we vse our eyes cleane contrarie to the will of god For as I haue said our eies dazel vs and deceiue vs and as oft as they open it is to hale vs away and to make vs run astray to the end we should become like brute beasts full of wilde and vnruly lusts And besides that they are as two firebrondes to set vs on fire VVheras they ought to receiue Gods glory to transform vs therevnto they receiue Satans firebronds to kindle all our affections to the intent our whole desire might be to offend our God and to aduaunce our selues against him Thus ye see a poynt which we ought to marke wel to the end that euery one of vs might beware And furthermore for as much as wee can not vtterly bee discharged of our frailtie and corruption but that our eyes wil be wandring and drawe vs away and there will euer bee some sodaine conceyts to allure vs vnto euill let vs at leastwise bridle our heartes and let not our affections bee gadding wyth our eyes to make vs straye from the way aforesayde but let vs learne to holde our selues vnder the obedience of God in all subiection and feare In the ende hee addeth that if he had any spot cleaning to his bandes This is yet one other similitude whereby he meeneth to declare yet better the vprightnesse of his life For like as we hādle things with oure handes so also when wee haue to deale with men all things that wee deale with doe as it were passe through our hāds are handled by vs Iob then meneth that in his affayres and dealings with men hee was neuer stayned with any craftinesse violence corruption or such other things And surely that was a greate vprightnesse Neuerthelesse wee must alwayes marke that Iob speaketh not of him selfe in waye of boasting
is it that wee haue to marke here for one poynt And further it behoueth vs also too make comparison heere betweene two degrees that is too wit that if it bee God that giueth speciall vnderstanding vnto men too discerne things that pertaine too this transitorie life what is too bee saide of the doctrine of the Gospell and of the true and pure Religion Haue wee those of nature Can wee purchase those by our owne trauell Alas wee must needes come farre too shorte If it fall out that a man bee a good schoole maister too teach chyldren or a good Aduocate or Phisition or a good Marchant of a Citie or a good laborer in the countrey It is continually the spirite of God that worketh in all these things A man shall haue neede too bee sharpe witted in some one thing more than in some other like as there is required a greater skill in some handycraftes than in marchandize Nowe then euen in all these things which seeme too bee common and of no value in themselues God must bee fayne too distribute his holie spirit vnto men But if wee come to the doctrine of the Gospell there is a wisedome that surmounteth all mans vnderstanding yea and is woonderfull euen too the verie Angelles They bee the verie secretes of heauen whiche are conteyned in the Gospell For it concerneth the knowing of God in the person of his sonne And although oure Lorde Iesus Christe came downe heere beneath yet muste wee comprehende his godlie Maiestie or else wee can not grounde and seetle oure fayth in him I say it concerneth the knowledge of thinges that are incomprehensible to mans nature Nowe if God must bee faine too deale his spirite in respecte of the handicraftes and worldly trades that concerne this transitorie life muche more ought wee too thinke that oure owne sharpe witte is not able too knowe the things that concerne God and the secretes of his kingdome and that it behoueth vs to bee taught by him and in the meane season too become fooles in respecte of our selues as Saincte Paule sayeth that wee may bee partakers of that wisedome I or this is the sentence that is giuen thereof namely that the naturall man doeth neuer comprehende the doctrine of God that is too say as long as men abyde in their owne naturall kynde they neyther knowe what God is nor can at any time taste of his worde but which worse is it is follie too them as Sainct Paule sayth For to their seeming it is an vnreasonable doctrine and therefore it is the only spirite of God that gyueth vs fayth and inlightneth vs And this ought too bee well marked For when wee see there are so fewe that know God yea and that many men whiche are well stricken in yeares and haue liued long time in the worlde are starke madde in their Superstitions and fight feercely against the doctrine of the Gospel oftentimes it dazeleth our eyes and we are amazed at it Yea but heere is a texte which ought too arme vs against such stumbling blockes It is the spirite of God which dwelleth in men It is the inspiration of the Almightie that giueth vnderstanding Do we see wretched men blinded so plunged in ignorance as they cannot come to the Gospel Let vs not maruell at it And why For it is mans naturall kind not to discerne any whit of Gods secrets vntill wee be inlightned But contrariwise when wee see a man that knoweth God whether he be yong or old or if we see an olde man that hath bin saped a long while in the dotages of Papistrie come too right Religion let vs assure our selues that God hath wrought a miracle in that cace Also if wee see yong folkes come to it let vs assure ourselues that God draweth them to him after a maruellous fashion For they do not easily receyue the yoke bycause they bee full of presumption as I sayd afore Then if God tame them and make them teachable it is his mightie hand that hath brought thē vnto it And so we se that this text ought to serue vs in two things The first is that seeing that by our wit can neuer reach so highe as to knowe God or his truth we ought to put our owne reason from vs and to renounce it vtterly And that is the thing whiche Saincte Paule termeth too bee made a foole Then if we will haue our Lorde to fill vs with his wisedome it behoueth vs to become fooles that is to say wee muste not bring anye thing of our own nor weene our selues to haue one thing or other For that were a shetting of the doore againste god VVherefore if wee will haue God to continue the grace of his holie spirite when he shall haue giuen vs any portion of it wee must learne to exalt and magnifie him as he deserueth and to acknowledge that there is not one drop of good vnderstanding in vs till God haue put it into vs And agayne the same must cause vs to persist alwayes in his obedience and to walke in greate feare and carefulnesse seeing that if God should quenche the light that he hath put into vs wee should bee in darknesse yea and in so horrible darkenesse as wee could neuer get out of it This is the firste vse of this place The seconde is that although wee see the greater part of the worlde goe astraye and scarcely any man willing too submitte himselfe vnto God we must not thinke it straunge that men shoulde bee so farre out of order as too playe the wylde beastes And why For it is the spirite of God that gyueth vnderstanding VVherefore let the same bee a ground for vs to magnifie Gods grace the more which we shall haue receyued and therewithall let vs not bee caryed awaye thoughe wee see suche rebelliousnesse And why For men do but followe their owne kynde they followe their owne heade and in the meane while resist God and that is bycause the doctrine of the Gospell surmounteth all mans reason and God must bee fayne too worke by his holie spirite in opening their eyes or else they shall abyde continually in their beastlynesse Finally Eliu concludeth therevpon that great men are not alwayes wise and that sometimes aged menne haue no vnderstanding skill nor discretion more than other men Truely Eliu meeneth not heere to peruert the order of nature For hee hathe protested heeretofore that hee woulde hearken to the aged and was willyng to submitte himselfe too theyr doctrine But he meeneth that which I haue touched alredie namely that God is not bounde too age nor to the states and qualities of men VVhen it pleaseth God too aduaunce a man too dignitie if hee will haue him to serue for the welfare of his people hee indueth him with grace to be able to discharge his office otherwise he leueth him destitute and the higher that a mā is in degree the more shall hee bee knowne to bee a double beast As for example
Seeing then that Eliu was instructed by God with skill too speake as wee haue seene the same was an extraordinarie matter And therefore we must not thinke strange that there is a great operation in him and that God sheweth heere an vnaccustomed power and that Eliu also feeleth him selfe as it were chaunged For to the intent that Prophesies should haue the more authoritie wee see that God hathe at times set some apparant markes in them Like as when God called Saule to the kingdom he so changed and renued him as he seemed to be 〈…〉 ite and cleane another man than he had beene afore And the texte it selfe sayth is Saule also among the Prophetes Then if God so touched those Prophetes too the quicke which were called to that state according too his promise and that the same was a customable order I say if he chaunged them in suche wise as it appeared that they were as menne rauished muche more reason is it that when he wrought in a heathen man which was out of his Church there must needes be some notable marke in that behalf so as the world might know that Gods hand was vpon him Howebeit for as much as the Diuell is alwayes an Ape of God and a counterfayter of his workes the like befell to the false Prophetes also of the Infidelles whiche brought them reuelations in the name of their Idols For they also were rauished VVhen a man came to inquire of any secrete thing at the Idolles which had the fame and renoume of foretelling things to come they had there their Prophets eyther men or women whiche were as it were halfe deade when they shoulde answere suche as came to inquire of them They drewe out their wordes like those that were falne intoo the falling sicknesse they fomed at the mouth and their eyes turned in their heades And this was done purposely bycause the Diuell would bleare the eyes of ignorant wretches and sot them after such a fashion as they should be moued to reuerence whether they would or no. As howe Needes must this bee through a heauenly power did folkes say seeing that men and women are so changed But as I sayde all this was doone by Satans pollicie who through a certeine slight did counterfait Gods workes and so disguise himselfe after that sort to the end that men shoulde not discerne but rather thinke that thinges which came from hell proceded from heauen Neuerthelesse we see wel that the cause why we ought not to think it strange that Eliu had such a vehement pang in his mind was for that God had ordeined him of purpose too vndertake the incounter against Iob and his freends Yea and it was requisite that God should woorke after a newe fashion in this man And why For youth of it selfe shall not be heard among men bicause that old men make great account of their age and thinke themselues to be of great abilitie and wisdome and that maketh them so much the more arrogant For by meanes thereof they are so forepossessed with a foolish opinion as they cannot finde in their harts to be taught but with great hardnesse and as it were by force Therfore it behoued God to touch Eliu to the quicke and to make a great alteration of mind in him to the end that his doctrine might haue some entrance be receyued amōg his elders To be short God mēt to authorize Eliu when he gaue him such a vehemēcie of mind But there is also the reason which I haue touched namely that he sawe the truth oppressed insomuch as Iob had mainteyned his quarell amisse although it was good and the other men had disguised things made an euil foundation abusing the talke which concerned God by alledging good and holy reasons for the proof of a wrong principle which they had taken Therefore at the sight of this he was moued with a zeale that he conceiued in himselfe and his heart did as it were boyle within him it would haue made him to burst if he had not discharged himselfe of it This ought to serue vs to double vse For first of all sith we see that God hath printed such a marke in the doctrine of Eliu and that the heauenly spirite is apparant in his mouth So much the more ought we to be moued to receyue his sayings For to what purpose hath God marked it so but too the ende it shoulde haue the more reuerence among vs So then forasmuch as God hath put his Seale to the things which Eliu shall discourse hereafter and woulde that his doctrine should thereby be made the more certaine vnto vs ▪ let vs not receiue it as the doctrine of a mortall man but let vs learne hereby to submit oure selues vnto it and let vs bee sure that our fayth shall not be grounded vpon the doctrine of a creature but that it is God which speaketh by the mouth of a man and vseth him as an instrument Lo what we haue to marke Howbeeit it behoueth vs to passe further namely that if the marke which was dimme in Eliu ought too serue to make vs receyue his doctrine with fuller obedience what is to be sayd of the great and notable proofes which God hath giuen vs by his law and by all his Prophecies True it is that Eliu bringeth the pure worde of God and that it behoueth vs too take the things that proceede out of his mouth as things that come of the holy ghost And why Bicause God hath stirred him vp to such a vehemēcie But if we consider how God hath magnified and approued his lawe and the doctrine of the Prophetes wee shall see a fashion that is much more mightie For when the lawe was published the ayre rored the Skies were shaken with thunder and lightning the Trumpettes sounded in the cloudes the earth quaked the Mountaynes remoued as sheepe at the voice of God and to be short there was no Element which gaue no recorde of that doctrine in shewing that it was altogither heauenly Also there followed miracles when the Prophet spake the heauenly power appeared alwayes with so great proofe as ought to put out our eies ▪ if we do not see it And therfore seeing we know it was Gods will that that one onely marke which he gaue vnto Eliu should cause the doctrine of Eliu to be receiued as of sufficiēt authoritie let vs vnderstand that when the law and Prophets come in question we ought to haue reasō to be more moued stirred vp according as the thing which is spoken of Eliu is but an appurtenance of the other Thus ye see what we haue to mark in the first place And in the second it behoueth vs also to marke that lyke as Eliu was moued with zeale when he saw men disguise Gods truth and falsifie his worde So must we also haue the like minde at the least Then if false Prophets 〈…〉 se vp to deface the good doctrine if wicked men disguise their
our enterprises which is the pryde that is in vs VVhat is the cause then that men do leape after that sort and fling thēselues in the aire and make such kicking and wincing Euē their foolishe ouerweening which blindeth them For if men knewe themselues they would be tame ynough But they take them selues to be maruellouse wights They knowe not that they are borne and created to obey god Then vntill such time as pryde be abated in vs surely we wil be ouerbold to run astray therfore if God intend to withdraw vs from our enterprises it behoueth him first of all to cure this disease of pryde which reigneth too much in vs And here is expresse mentiō made of hiding our pride not that it is ynough to bury it to the end it may not shew it self but Eliu vseth here the same similitude which we oftentimes vse towards men to make them ashamed as if a man shuld say go hide thy self like a villeine to one that made great countenances in a brauerie and should deface him with such reproches as he durst no more shewe himselfe but should be fame as it were to bury himself in his house Lo after what sort his pride is as it were hampered And after the same sort doth God worke towards vs For whereas we would faine play the wise men our folly bewrayeth it self and God suffereth not our pryde to be always concealed but it bewrayeth itself VVel then when this is perceiued what doth God hee afflicteth vs to the intent to meken vs howbeit he doth it to our shame that is to say he buffeteth vs and therewithal worketh vs such reproche as wee perceiue our owne dishonestie and are faine to goe hide our selues like leude lozels that went about to exalt themselues beyond measure and reason Ye see then what Eliu ment Therfore God couereth not the pryde of men but sheweth that hee beareth it downe and thrusteth it vnderfote yea euen in such wise that men are ashamed of it wheras they had erst bene to bold thinking themselues able to worke wonders So then let vs marke now that God sheweth vs a singular fauor when he speaketh to vs seeing that we should be but as wretched brute beasts if we were not taught by him Agayne hee sendeth vs hartbitings to nip vs to the quicke If they doe vs no good and we be afterward afflicted by his hand let vs assure our selues that that is bicause wee bee too hard and stubborne and therefore must bee tamed as wild beastes Yet notwithstāding let vs consider that they are al of thē Gods seales wherby he heleth and ratifieth the warnings which he had giuen vs by his word And therefore let vs make much of them and receiue them paciently seing that by that means he procureth our welfare and saluatiō And so let vs desire nothing all our life long but to shewe our selues true children towardes him and to giue ouer oure selues wholly to his obedience and seruice Nowe let vs fall downe before the face of our good God with acknowledging of oure faultes praying him to make vs feele them better than we haue done And for as much as hee hath chosen vs to be of his housholde let vs desire in any wise to be guided by his hande in all simplicitie and reuerēce and that for asmuch as he hath kindled the light of his worde amongs vs we may be gouerned by it vnto the end and our mynds maynteined in such purenesse as they ought to be so as we may from day too day growe and increase in the knowledge of his worde vntill we come to behold his glorie fully and perfectly and bee transfigured into the same and that althoughe it behoue vs as now to passe through many battels and to fele vnto what wretchednesse we be subiecte in this world yet notwithstanding we may be vphild alwayes by his power to get the vpper hand of al temptations to the intent that his goodnesse may strengthen vs more and more to walk in his obedience That it may please him to graunte this grace c. The Cxxv. Sermon which is the fourth vpon the .xxxiij. Chapter This Sermon is yet still vpon the .xvj. and .xvij. verses and then vpon the text which is added heere 18 He plucketh backe his soule from the graue and his life that it should not come to the svvorde 19 He chastizeth man vvith greefe vpon his bed and breaketh his bones vvith chastizementes ▪ 20 So as his soule refuseth bread and his life the pleasant meate 21 His fleshe is consumed so as it is seene no more and his bones also vvhiche are not seene doe clatter 22 His soule dravveth to the graue and his life vnto them that follovve at death 23 If there be an eloquent messanger one among a thousande to shevve a man his rightuousnesse 24 That God hath pitie of him and sayth deliuer him to the end he go not dovvne into the pitte I haue found attonement 25 His fleshe shall come agayne more freshe than a chyldes and shee shall returne to the dayes of his youth WE saw yesterday that God must bee faine too drawe vs by force from our foolishe enterprises bycause that naturally wee bee so presumptuous as ther is nothing but we would be medling with it If God should but only warne vs to be myld and not to thrust forth ourselues ouerhastily it were not inough For ther is a folish boldnesse in men which can not be held in awe but with great violence as if a man should tie vp a wild beast with cheynes God therfore must be faine to deale with vs as is shewed vs in this text that is that man wil neuer turne away from his own enterprises excepte God subdue him by mayne blowes And what is the cause thereof Euen pride as hath bene sayd alreadie Therfore vntill the pryde which is in mans nature be beaten downe and thrust vnder foote they will needs be always roisting and starting out on the one side or the other yea flinging away like wild beasts And so let vs marke wel that the chefest thing which we haue to doe in our afflictions is to learne to humble oure selues that wee bee not so foolish and ouerbold as to take more vpon vs than God gyueth vs leaue too doe but that wee walke vnder his gouernment asking counsell alwayes at his mouth holding ourselues stil to that which is cōmaunded and not chalenging aught at all to our own strength and power Yee see then a lesson which it behoueth vs to remember earely and late when God afflicteth vs But Eliu expresseth yet more the thing whiche I haue touched that is to wit that God procureth our welfare by the sayde meanes of humbling vs And how is that Bycause it is the destruction and vndoing of mē to be so puffed vp and to exalt themselues more than is lauful for thē Therfore there is no other meanes to drawe them oute of the ditch and
shall be lawful for thee to speake as thou listest If thou haste any thing to defend thy selfe withall alledge it bring it foorth and lette it bee debated Nowe that wee haue the naturall sense of this texte let vs see howe wee can apply it to our instruction Firste of all then wee haue too gather that althoughe God haue all power ouer vs yet notwithstanding hee iudgeth vs with suche vprightnesse as there is no fault to be founde in it and although wee had leaue to pleade our cace yet shoulde wee bee put to shame And this is it whiche hath bene handled sundry times heretofore namely that God vttereth not his power agaynste vs after the manner of a tyrante which putteth no difference betweene good and badde but intendeth to trie the vttermoste of his power no God hath no such lawlesse power as yee might terme it but as his power is infinite so are all his doings indifferent and rightfull True it is that wee doo not alwayes perceyue the reason of his woorkes neyther oughte his rightuousnesse to bee inclozed within so small a measure as our vnderstanding but yet notwithstanding it behooueth vs alwayes to be fully perswaded of this poynt that God is in suche wise mightie as hee dispozeth all things with iustice and vprightnesse Furthermore lette vs not presume too call him to the lawe but lette vs assure our selues that wee muste before all things yeelde our selues gilty And herewithall let vs marke also that if we had lybertie to pleade it would not be for our profite for wee shoulde alwayes be founde guiltie and although that he iudged vs not yet would our owne cōscience condemne vs And therefore let vs learne too humble our selues before God to know that he hath such power ouer vs as he may iustly confounde ouerwhelme vs yea and that with such rightfulnesse as we shal not haue one worde to answere which hee cannot disproue if he list But lette vs nowe come to that which Eliutreateth of cheefely here He findeth fault with Iob for complaining that his plague was greeuous and vndeserued on his parte and that God had so peruerted his right that he was driuen to be a lyer although in very deede hee had wherwith to iustifie himselfe Yee see here in effect what things Eliu chargeth Iob withall But lette vs consider whether Iobs meening were so or no. I haue declared heeretofore that Iobs meening was not directly to blaspheme God howbeeit that he exceeded measure in his passions Herken then where in Iob did amisse He knoweth himselfe to be a sinner hee confesseth himselfe to be so neither said he that God had no cause to punish him but yet in the meane while he compared himself with others thought that God handled him to roughly Thus the chiefe thing wherein Iob overshot himselfe is that he conceyued such a rigor in Go 〈…〉 as he thought him to bee ouersore and that he ought not to haue pressed him so harde considering that hee was but a silie poore creature that his life and strength were nothing but smoke But herein we cannot excuse him For I haue told you afore that in hādling of a good cace he followed not a good order Like as his aduersaries dealing in an euill cace vsed good arguments substātiall reasons Therefore as concerning Iob although he had a rightfull cace yet did hee misguyde it And why For although hee were pacient determined to submit himself vnto god yet did he not restreyne his passions from all excesse like as when a Christen man indeuereth to tame himselfe and to hold himselfe prysoner vnder the obedience of God he cānot do it with such perfection but that in the meane while he shall feele that the fleshe fighteth against the spirite that we do not the good which we would do as S. Paule sayth In which place he speaketh not of those that are fleshlye and whiche giue themselues the brydle in all euill but of such as haue best zeale to serue please god And surely he setteth forth himselfe for an example saying that although he inforced himself asmuch as was possible for a mortall man to frame himselfe wholly too the will of God yet was he not able to bring it throughly to passe For when the temptations are great and violent as they were in Iob it is impossible that we should be so cōstant as not to be shaken that we should not be tickled nor suffer muche infirmitie in the battels which wee haue agaynst our fleshe VVe see what happened to Iacob hee wrestled with an Angell and therfore is called Israell that is to say preuailing with God but yet notwithstanding he halted and was fayne too haue a lame hip as long as he liued to the ende he might feele that hee had not gotten that victorie in suche wyse as there was no feeblenesse in him And that is an example and patterne for vs that although God strengthen vs by his power so as wee ouercome our temptations yet the same is not done without some markes of our infirmitie Euen so happened it vnto Iob and Eliu doth iustly reprooue him heere Yet neuerthelesse Elius meening is not that Iob intended to accuse God directly of vnrightuousnesse and crueltie but hee sheweth that he did not so glorifie Gods rightuousnesse as he ought to do Truely hee speaketh roughly and seemeth to wrest Iobs wordes to make them worser than they were but let vs marke that it is good reason that the holy ghost should bewray the vices that are in vs althogh they seeme not greate vnto vs As for example Iob confesseth here generally that God is rightuous yea and hee knowledgeth him to be such a one euē in his own person but yet was he tosse so roughly with his passions that it slipped from him to say why doth God punish mee after this sort There is no reason why he shoulde do it and if I might pleade my cace I would shew how I haue not deserued that he shoulde bee so violent agaynst mee Suche wordes scaped from Iob without knowing what he sayde Howbeeit if a man examine his meening it is not of the worst sort Onely he was caryed away with his pangues and it coulde not be that he shoulde not be so turmoyled with his passions as not to skirmishe against god VVhy then doth Eliu reprooue him now with suche rigor Bycause the least doubt which we can haue of Gods rightuousnesse the least disputing that we cā make with him is blasphemie though it seeme not so to vs Let vs marke wel thē that here the holy Ghost discouereth the malady that was as it were hidden to the ende we should vnderstand that whensoeuer any fancies come in our heade to darken gods rightuousnesse or to deface his glory by any meanes although we purpose them not yet are they horrible faults and we cannot condemne them ynough nother are they venial sinnes as the Papists make them For
they say that if a man doubte of Gods rightuousnesse yea haue many cursed imaginations running in his minde yet are they in deadly sinne so he cōsent not to them But this is too beastly a doctrine and yet among the Papistes men holde it for a certayntie Contrarywise let vs marke well that heere the holie Ghoste thundreth agaynste the conceytes that come in our thought although we knowe them not to be so contrary to Gods glorie and more ouer that although we minde not directly to accuse God yet when we be so intangled with wicked thoughtes and our passions tosse vs too and fro so as we are not peacheable to glorifie God and to obey him in all respectes we cannot bee excused but do deserue to bee reproued as if we had intended too iustifie our selues and to make God guyltie in respect of vs or as if wee had charged him with iniquitie purposed to mainteyne our selues as though there were no faulte in vs And this ought too warne vs to yeelde our selues alwayes guyltie withoute any disputing when we haue to deale with god For although our shiftes myghte bee allowed of men and that we be wont also too fall asleepe in them yet in the ende wee shall spyghte of our teeth feele that God can in one woorde ouerthrowe all our long replies and all the fayre colours that wee shall pretende And therefore if there come any wicked thought to diminish Gods glory and to make vs to doubte of his rightuousnesse let vs learne to knowe that we are already entred into blasphemie and that wee are greatly to be condemned yea though those thoughts passe away out of hand and that our minds rest not vpon them Agayne if we haue any thought which tendeth not too any purpose of accusing God but onely too some intent to iustifie our selues against him it is a blasphemie VVhat is to be done then Let vs learne to confesse that God is rightuous and condemne oure selues For they are twoo things which cannot matche togither that men should go about to cleare themselues and therwithall be able to glorifie God as becōmeth them as he is woorthy God then neuer hath his whole right except we be confounded and all things quite and cleane dashed so as wee haue no defence agaynste him nor any thing lefte vs but onely to hang downe our heades Lo what we haue to gather in the firste place of this texte Neuerthelesse to the ende that this thing may bee the better imprinted in our heartes let vs marke howe Eliu sayeth here that Iob had walked with the wicked As howe Dooth Eliu accuse Iob too haue beene a despyser of God and a man of disordered life seing that heretofore he had protested that he had walked in suche perfection as it was harde too finde a man like vnto him For wee haue seene that hee was the eye of the blinde the feete of the lame and the father of the fatherlesse that his hād had not bin shet to the poore that he had not suffered the sides of them that were acold too curse him that his house had alwayes beene open too such as had neede that he had bene freendly to strangers that although he had had credite yet hee neuer abused it and that although he might haue bene borne out in place of iustice yet had he walked simply and oppressed not any person Howe then doth Eliu now accuse him to haue walked with the wicked This is according to the matter that he hath taken in hand namely that whē a man replieth agaynst the iudgement of God hee walketh not with him Therefore let vs marke well that although a man be nother whoremonger nor theef nor drunkard nor murtherer nor quareler yetnotwithstāding he fayleth not to be accessary of the greatest wickednesse that can be if hee glorifie not God but haue any poynte of pryde in him so as hee cannot submit himselfe to Gods iustice rightuousnesse and goodnesse Then if we yeelde not God his due honour wee be wicked in so doing although the reste of our life were Angelicall And it is a point which we ought to marke well For to our seeming a man is rightuous so he cannot be charged to the worldwarde and haue led a vertuous life But in the meane while thinke we it is no sinne if a mā serue not god in such humility as he ought VVhen wee haue yeelded our neyghbours that which is their duetie and God is disappoynted and robbed of that which is due to him must we therfore needes be rightuous still No for if I bee faultie for robbing of any man and deserue euerlasting death for the valewe of fiue shillings Then if I rob God of his honour and go aboute to diminishe his maiestie is not that a much more haynouse crime than all the robberies all the whoredomes all the murthers all the poysonings all the periuries and all other things in the world So then let vs marke well that whereas Eliu chargeth Iob too haue walked with the wicked it is not mente of the vices that are apparant to the worldwarde as that hee were a whoremonger or a theefe but that he had not glorified God in acknowledging him to be rightuous but rather had contrarywise intended to condemne him howbeit not that he did it directly but that hee murmured agaynst God by reason of the torment of his miserie and that althoughe the sayde impaciency were mingled with pacience yet notwithstāding it was to be reiected as a blasphemie and Iob was to be condemned for it as an euill doer And heereby we be warned that our liuing without anoyance and without working any deceyte harme or wrong to our neigbours must be in such wise as in the meane while our cheefe regard must be of God to walke before him in suche humilitie as his prayse may alwayes sound both in our heartes and in our mouthes that we may glorifie him say I both with heart and tongue alike and when any heartburning or incomberance commeth in our mindes lette vs yeelde our selues guilty out of hand and not tary till we be condemned of other nor tyll God sende vs iudges too pronounce open and solemne sentence against vs nother let vs tary till he thunder from heauen but lette euery of vs acknowledge the euill that is in himselfe mislike euen the leaste and flightest thoughtes that can enter into oure imaginacions assuring our selues that they bee horrible and deadly sinnes Herewithal let vs marke wel that God will not fayle to receyue vs to mercie sobeit that we also be readie and willing to condemne our selues But as for those that deale stubbornely and will needes dispute and checke with him they shal find in the end that their wilfulnesse shal serue them to no purpose but to put them to double confusion And so wee see it is not without cause that God hath distinguished his lawe into twoo tables to shewe vs that the seruice and honour which
fall to blaspheming of God were it not that he holdeth vs backe and declareth vnto vs that the things which he doth are not in fauor of the vnbeleeuers So then although he seeme to haue forgotten vs yet notwithstanding we must assure our selues that he will pitie vs and that in the middes of his rigor he wil asswage his stripes yea and that we shall be discharged at his hande for we should bee ouerwhelmed a hundred thousand times and vtterly perish if hee preserued vs not by his infinite goodnesse Thus muche concerning thys poynt wherein Iob was condemned for saying that it shal not boot a man at all to haue walked with god It is not for that he was throughly perswaded it was so but bicause he was amazed in his sorowes and considered not Gods guiding and ordinance as he ought to do True it is that he alwayes knew it in part but yet is he condemned bicause he hilde not himselfe so quiet and peasable as he ought to haue done Then are we a hundred thousande times more to be condemned than he if we learne not to be our owne Iudges to the ende we may be acquit before god Now it is sayd for a conclusion God forbid that euer there should be iniquitie in God or vnrightuousnesse in the Almightie Here we haue to note what the summe of Elius wordes is that we may take profite by the whole discourse that we shall see in this Chapter It is that it behoueth vs to glorifie god as rightuous That then is the summe of the whole Chapter Surely this seemeth verie common and that it is no neede at all to speake of it bycause that to see to no man dareth denie that God is rightuous But yet notwithstanding a man shall hardly find one amongst a hundred that acknowledgeth gods rightuousnes as he ought to do but that euen they which do it best do fayle in some poynt I say that euen the rightuousest shall bee tempted too the doubtes which I haue spoken of ▪ VVhat shal become then of the worldly brutish sort which are acquainted with the magnifying of God nor haue giuen their minde to it And therefore let vs assure our selues that whosoeuer shal haue borne away this doctrine of confessing that God is rightuous and bee throughly perswaded in it shall haue profited greatly not for a day or twaine but for a hundred or a thousande yeares if hee liued so long in the worlde Howbeeit it behoueth vs to consider after what sort wee shoulde confesse God to be rightuous Truely this matter cannot as nowe bee treated of at length but yet must I speake a worde of it to open a gap to that which shall follow After what sort then do wee confesse God too bee rightuous It is when his onely and single will counteruayleth all reason with vs and that we be fully perswaded that all things which God doth are good and rightfull although we know not the reason why he doth them For if a man will acknowledge God to be rightuous no further than he himselfe is able to conceyue in his braine what a thing were it Shoulde God not be subiect vnto vs But we must fully conclude in ourselues that God is rightuous And why Bycause his will is the rule of all rightuousnesse insomuch that whatsoeuer proceedeth of him it behoueth vs to honour it although we finde it straunge to our imagination And although it seeme too vs that it ought not too bee so yet notwithstanding let vs bee restreyned with such reuerence as too confesse that forasmuch as God is the fountaine of all rightuousnesse it behoueth vs to think all his doings good Thus ye see in the first place what we haue to marke And againe let vs acknowledge this rightfulnesse in all things that come too our imagination in such wise as wee may alwayes beare in minde that God is rightuous As how VVe see the wicked raigne and haue their ful scope and that greeueth vs and to our seeming God is all that while a sleepe in heauen and when hee remedieth not things at the first dash we thinke he doth not his dutie But yet neuerthelesse it behoueth vs to confesse that God is rightuous in al these things Againe when we bee troubled and afflicted one while in our goods and another while in our persons and we see that the whole Church in generall is trampled vnder foot and subiect to the tyrannie of the wicked VVhat is to be said to it Yet must we still acknowledge and confesse that God is rightuous And seeing it is so let vs tarie till he shewe vs why things go so vntowardly to our seeming and let vs assure our selues that his disposing of things after that sort is not without cause VVherefore let vs shet our eyes when things go clean contrarie to our lyking and let vs only settle our selues vpon the said poynt to say Lord thou art rightuous and I will content my self with thy rightfulnesse vntill thou make me to enter into thy sanctuarie and there perceyue why thou orderest the state of mankind after that sort Truely if I shoulde follow mine own fancie as now I should murmure yea repine agaynst thee too see howe things are confounded heere But forasmuche as wee knowe that thou gouernest the whole worlde by thine infinite wisedome and iustice it is meete that thou shouldest be allowed and that we should confesse that thy disposing of all things after that sort is rightfull although we perceyue not the reason why Thus ye see how we ought to practise this lesson in effect Now let vs fall down before the face of our good god with acknowledgemēt of our faults praying him to make vs so to feele them as we may be sorie for them that wee may hate our wicked life past and do our indeuer heereafter to frame our selues to his will that he may receyue vs to mercie and that in the meane while he will so gouerne vs by his holy spirite as we may seeke altogither to please him and to frame our life to his holy seruice And so let vs all say Almightie God our heauenly c. The Cxxx. Sermon whch is the third vpon the .xxxiiij. Chapter 10 God forbid that there should be vnrightuousnesse in God or iniquitie in the Almightie 11 For he shall render vnto man according to his vvorke and cause euery man to finde according to his vvayes 12 God vvill not condemne for nought neither vvill the Almightie ouerthrovv right 13 VVho is hee that hath visited the earth besides him or vvho is hee vvhom he hath set ouer the vvorlde or vvho hath builded it 14 If he turne his heart tovvardes him and dravv avvay his spirit and his breath 15 Then shall all flesh faile togither and man shall returne into dust WE haue too lay foorth this sentence which seemeth to bee meetely common namely that there is no vnrightuousnesse in God. Euerie man confesseth it but fewe do knowe
speake not of things vnknown neither stande wee here vppon the examination of mens thoughtes nor of seeking vnder the earth for the things that are vnknowne too men but the worlde seeth that the mischeefe doth so ouerflow as it is pitifull The very ayre stinkes of it and yet notwithstanding these good Catholikes that would bee taken for good Christians and haue alwayes the Gospell in their mouth yea too bite it like mastie dogs that are mad woulde that men shoulde still dissemble it and they thinke that men do them great wrong to discouer their lewdnesse which to say truth is not discouered by vs but onely spoken of bycause all men knowe it Yet neuerthelesse as I haue sayd they that cannot nowadayes abyde that God should lay open their lewdnesse to the ende that they might bee ashamed of it and repent it shall feele in the end that they must be faine too come before his iudgement seate where there shall bee no more darknesse nor mist to hide them So then let vs vnderstande that it is greatly for oure profite that God doth nowadayes sende vs his worde too inlighten vs that we may well bethink vs of our sinnes Insomuch that although wee haue not knowne them for a time yet they maye come too our remembrance and wee put the thing in vre whiche I haue alledged oute of Saint Paule which is to cast our selues downe and to be ashamed before God and too condemne oure selues by feeling the naughtinesse that is rooted to deepe in vs Beholde I say how God worketh our saluation by making vs too feele such a power and affectualnesse in his worde as we indeuer too examin our whole life throughly to the ende to mislike of it but as for those that are stubborne and despise God and come like straught men to iustle agaynst him and cannot abide any warning hee must send them as vnreasonable folke to the daye whereof Eliu speaketh heere wherein there shall be no darkenesse nor couert so close but it shall be layde wyde open yea euen before all creatures They cannot nowe indure that God shoulde make them ashamed to the ende to burie their sinnes for euer howbeeit spight of their teeth both Angels men and deuilles must knowe their wickednesse and they must bee ashamed euery where by the power of this light which shall discouer all secrets Thus yee see howe wee ought too applie this text too our instruction For surely our Lordes threatniug of men with the great daye is too the ende they shoulde preuent it and so the remedie is readie for vs As I haue earst sayd God delayeth not the inditing of vs till wee appeare before him altogither but he executeth his iurisdiction dayly by the Gospell according also as our Lorde Iesus Christ sayth that when the holy ghost came he should iudge the worlde Therefore when the gospell is preached then doth God execute a soueraine iurisdiction not properly vppon mens bodies as they bee at this day but vpon their soules and hee will haue vs to be condemned there for our own welfare And therefore as I haue touched alredie seing that God doth so much and so often warne vs that wee must in the ende come to the great light let vs not stil shet our eyes wilfully nor wittingly be blinded when he sendeth vs his word to discouer our filthinesse and to shew vs that we cannot hide our selues from his sight And so let vs profit our selues by the meane that is giuen vs at this daye But if wee play the wilde beasts and seeke lurking holes still yet in the ende we shall feele whether we will or no how it is not sayd in vaine that there is no darknesse before god For he will make vs to beholde those things in his countenance and glorious maiestie which wee woulde not see heere in the mirrour of his worde And Eliu addeth immediately that he will not lay more vpon men that they should come to iudgement with him This text is dyuersly expounded for some take it as though God would lay no more burthen vppon a man than hee ought and than a man coulde beare But when the whole proces of the text is well considered wee shall finde that forasmuche as this treatise concerneth Gods iudgements Eliu vpholdeth that God afflicteth vs not after such sort as we may haue occasion too pleade agaynst him It behoueth vs alwayes too consider what matter hee dealeth withal If a man will knowe what is ment by a sentence let him consider with himself the cace concerneth such a thing that is the groūd which is treated of and therevnto must the whole sequele bee referred Then if all things bee considered the generall grounde of this text is that men may peraduenture grudge agaynst God but in the ende they shall be confounded And why For although God seeme as nowe to handle vs with great rigour yet when things are throughly well knowne our mouthes shall bee stopped and God shall bee glorified as it is sayde in the one and fiftie Psalme Let vs marke well then howe it is shewed vs heere that for all our fayre pleading agaynst God our cace shall quayle in the ende And why For it will bee founde that God hath not handled vs vnindifferently nor layde too sore a burthen vppon vs that is too say hee hath not afflicted vs out of measure For although hee doo nowe and then strike men more than they are able too beare yet is it not more than reason nor more than they haue deserued And heereby we be put in minde of the pryde or rather of the rage that is in vs which driueth vs too murmure agaynst god For howe doo wee pleade with him It shoulde seeme by vs that there is some Iudge or Vmper by whome hee should bee iudged If God were to make an accounte should we be the bolder too spight him when hee handleth vs not after our owne liking and that thinges come not to passe as wee would haue them Then let vs learne that men are here condemned of the diuelish pryde which prouoketh them to pleade against god Howbeit it behoueth vs to consider well that God will not abace himselfe so farre as too answere vs when wee summon him to the lawe hee will not in this cace appeare as oure counterpartie True it is as I haue declared afore that hee will doubtlesse come thither but to what ende Euen to shewe the thing that is tolde vs heere that is to wit that although we had the power to cyte God and that he were to make answere so as hee were bounde to cleere him selfe of all his doings and we might haue our tung at wil to speake against him yet would that stand vs in no stead for it the end when it comes to the vpshot it will be founde that God hath not charged vs too sore nor aboue reason And why Bycause our sinnes are knowne vnto him and so known as he can tell what measure
vpon their heads So then let the faythfull vnderstande that when God listeth to punishe them hee needeth not to beginne at one poynt and afterwarde too delay ere he can goe forwarde with his worke as mortall men do by reason of the lets which they haue And why Hee will condemne and execute his sentence all at once he needeth not to trouble himself with making long proces for vs wee shall haue no leysure to breathe vpon the matter neither shall we pine in distresse till wee may bee quite dispatched at his hand but we shall bee confounded quickly as if heauen fell downe vpon our heades Then if we will not be ouerwhelmed with Gods horrible vengeance let vs feele our owne faultes Furthermore when we feele them let vs assure ourselues that we haue wherwith to comfort ourselues in him at leastwise if we be sorie for them and seke not to hide them but lay them opē before our God and sorowfully condemne them that we may receiue mercie at his hand For it is sayd that he quitteth those that condemne them selues and burieth their sinnes which haue them before their owne eyes and willingly confesse them vnto him Therfore let vs not doubt but that God will wipe out all our faults if he see that we confesse them freely Yea but yet must we passe this way also namely to beare in mynde this saying that God punisheth without inquisition to the end that euerie of vs do his dutie in entering into himself and in examining his life throughly that we may be ashamed and humble our selues And nowe it is sayd that God hauing so broken the great and mightie men doth put other in their places And againe on the other side it is sayd that hee punisheth them in open sight yea and that he punisheth them as offenders I haue sayd alreadie that whereas it is said that God discouereth their workes and punisheth them in such sort it is to the end that we should alwayes stand in awe of Gods iustice and not imagine that hee vseth any tyrannie or crueltie Therefore let vs kepe vs from surmising any such power in God as shuld be vttered without reason True it is that the reason which he holdeth is vnknown vnto vs and we must be cōtented with his onely single will as with the only rule of right and howsoeuer the world goe let vs not wickedly imagin that God dealeth crossely and ouer thwartly or that he iudgeth otherwise than with reason but contrariwise let vs fully beleeue that althoughe his iudgementes seeme strange vnto vs yet are they ordered by the best rule that can be that is to wit by his will which surmounteth all rightuousnesse This is the thing that Eliu declareth in this texte And the same ought to serue cheefly for vs Then if any man bee afflicted in his owne person he ought alwayes to consider that God is rightuous to the end he may repent him of his faults for we shal neuer haue true repentance except we know that God afflicteth vs iustly neyther can we glorifie God and confesse him to be rightuous except we haue first condemned our selues as I haue sayd Thus ye see how we must apply to oure selues this doctrine that God discouereth mens workes and bringeth them too light when hee punisheth them Verely although we examine not word for worde the sinnes and offences that we haue committed yet notwithstanding the chastizement whiche God sendeth vs ought to profite vs in that behalfe And therfore it is sayd that God punisheth them instead of the wicked that is too say in such sort as the wicked to signifie that they can winne nothing by their replying nor alledge any thing to cleere themselues specially seeing they appeere not to be cleere before men Mark that for one point And another is that he sayth that he putteth others in their place And that is to the end we should know the cause of the chaunges which happen oftentimes in this worlde According also as it is sayd in the hundred and seuenth Psalme which is a right exposition of this sentence VVee be as it were straught when wee see a plague to vnpeople a countrie or if there happen a famine or if the land that hath bin very fruteful becommeth barren as if salte had bin sowne vpon it or else if all things be so troubled with warres as a countrie is layd waste or the Princes therof are changed when we see any of these things we are astonished And why For we know not Gods prouidence which raigneth aboue all worldly meanes neither do we thinke vpon men For if we considered after what sort men behaued thēselues we would not thinke it strange that God should make suche chaunges and alterations Thus ye see why it is expresly sayde that God putteth other in their places namely to the end that when wee see things change in the worlde wee shoulde not thinke it any noueltie And why For therin God sheweth himself to be a Iudge Let vs not father them vpon fortune but let vs assure oure selues that God doth there vtter his arme bycause men can not mainteine them selues in the possession of the benefites which he had bestowed vpon them And therevpon let vs consider what our vnthankfulnesse is that we may amend it For as sone as our Lord hath made vs fatte and set vs vp in any welth byandby wee turne our selues too kicking against him like horses that are too much pampered And is it any wonder that God layeth his hand vpon vs seeing we are so proude and vnthankfull Let vs marke what the modestie of men is nowe adayes VVhen God doth them any good do they so behaue thē selues as they may possesse it long No But contrariwise they spight God to the ende he should bereeue them of it by and by Seing then that the pride and vnthankfulnesse is so heydous as I haue sayd we must not grudge at the change of things nor at the great number of alterations And why For we prouoke God vnto it Howbeit it is not inough to knowe that God taketh away one people and putteth another in their place and setteth newe inhabiters in a countrey and remoueth men after that sort It is not ynough I say to knowe these things yea and that hee doth them iustly but also euen when wee be in our best state let vs praye him to graunt vs the grace to inioy his benefits in such wise as wee may still possesse them and bee guided by them to the euerlasting heritage which is prepared for vs in heauen Thus yee see how we ought to put this sentence in vre and as for the rest it shall bee reserued till tomorow Now let vs fal downe before the face of our good God with acknowledgement of our sinnes praying him to receyue vs to mercie therwithall after he hath humbled vs vnder his mightie hand and made vs feele his iust corrections to our amēdment to indue vs with the
It followeth when God giueth rest who shall make trouble and when he hideth his face who shall see it as well vpon a man as vpon a nation Here Eliu ment to represse in Iobs person all the quarels that wee make against god For wee would controll him in all his doings yea and wee woulde couenaunt with him that hee should gouerne vs after our owne liking Truely we will not say so but yet in the meane while it is seene that we haue that pryde in vs VVhat man is there which could not finde in his heart to abace the maiestie of God to the ende that things might fall out to his owne liking If wee be discontented when God doth otherwise than we wold wish it is as much as if we would put a barre before him to say I intend not that this thing shall go so Ye see then why it is nowe sayd if God giue rest who can make trouble And if he hide his countenaunce who can see it Nowe this rest that God giueth is of diuers sortes For the faithfull haue the rest whereof the Scripture speaketh which is that they leane vnto God and put their trust in his goodnesse and doubt not but that he gouerneth them Heerevpon they may sleepe at their ease according as the Prophet speaking thereof sayeth that euerie man shall sleepe vnder his figge tree and vnder his vine when hee is so in Gods custodie and that we shall knowe it And this peace is the verie frute of faith as the holie Scripture sayth Yee se then that the cheefe rest which men haue or can inioy is to commit themselues to Gods prouidence and that in respecte of his fatherly care ouer them they can say my God I commit my life vnto thee it is in thy hand order it thou at thy pleasure and I in the meane time will kepe on my course Marke this for one point But besides this also there is another rest For God doth spare the wicked outwardly although he beat them within so as their consciences do alwayes gnawe them according as it is said in the Prophet Esay For although it be sayd there that their thoughts be like waues beating one against another yea and as a sinke that is filthy within bicause that vnbeleefe must alwayes bring vnquietnesse yet notwithstanding God casteth them into a sleepe bycause hee doth not punishe them oute of hande So then it is sayde that if God giue rest who shal make trouble Hereby it is shewed vs that when God deferreth and prolongeth the punishment of the wicked wee must not be ouerhastie For wee shall gaine nothing if we pleade against God and say why doth he not punishe the offenders out of hande That were as much as to trouble those whome God will haue to be at rest And therefore let vs learne to submit our selues paciently to Gods will and to beware that wee runne not a heade after that sort For it is sayd that it becommeth not anye mortall creature too make trouble where God will haue quietnesse And therewithall let vs vnderstand that it is to no purpose to haue bodily prosperitie except wee haue Gods fauoure with it that the feeling thereof maye make vs quiet in our heartes Againe if we haue not that quietnesse let vs vnderstand that it belongeth to God to giue it vs For if peace and wâ—r be in his hand and that he can giue trouble and quietnesse when he listeth in the traÌ„sitorie state of this world much more hath he the spirituall rest which is far greater and excellenter Then let vs consider that it lyeth not in vs to quiet oure selues when wee bee in trouble but wee muste resorte vntoo God for it is a singular and inestimable treasure that commeth from him too holde vs so in quiet as wee may alwayes in the middest of the turmoyles of this worlde abyde still vpon our feete and that being tossed as it were with great stormes and tempestes yet neuerthelesse wee may haue our anker fastned in him to hold still our owne This say I is as a singular priuiledge that God giueth to his children So then are we combred are we full of anguishe trouble and perplexitie what is to bee done let vs take vs to this settlednesse knowing that it abideth within vs True it is that we must alwayes seke the means that God offereth vs to keepe vs to it and to indeuer to attaine it but howsoeuer the world go let vs fully resolue vs of this that it is onely Gods office to quiet vs and to deliuer vs from al vnquietnesse This is the thing which we haue to marke And further although the faithfull haue this sayde peace so as they bee quiet in the midst of their afflictions and of all the miseries of this world yea and that they betake them selues vnto God when they be tempted with distrust yet is this no let but that their life is subiecte to much vnquietnesse Therefore let vs not storme thoughe it please God to turmoyle vs For it is not sayde that hee will so handle vs in this worlde as that wee must not bee tossed too and fro but yet for all that wee must hold our selues fast as we bee not vtterly shaken downe with temptations Lo what wee haue to remember in this sentence On the contrarie part it is sayde If God hide his face who can see him Heerein wee are warned that it is not for vs too searche too farre aforehande what God doth but that wee must content our selues with the knowledge of that which hee sheweth vs VVhat is this face or countenaunce of God It is not a shape like vnto a mans visage whiche hath nose eyes and mouth but the face of God is the record which he giueth vs when we knowe his wil. God therefore sheweth vs his face when hee telleth vs why hee doth this thing or that and it is all one as if wee sawe him before oure eyes Contrariwise hee hideth his face from vs when he afflicteth vs when thinges seeme straunge too vs and when wee knowe no reason why hee worketh after that sorte Therefore when God holdeth vs so in ignorance it is a hiding of his face from vs And let vs marke well how it is sayd that we may well straine our selues to see him but wee shall neuer attayne too it Then is it a Diuelish presumption when men doe so enter into disputation of Gods workes storming and chasing if God do things otherwise than they thinke good desiring to frame him to their will euen as though they woulde looke vpon him whither hee will or no when hee hydeth himselfe or as thoughe they would pull him downe too them And may they bring that to passe No what is to bee done then that wee may take profite of this saying Truely this lesson deserueth to bee layde foorth more at large Howbeeit as at this time to the intent the matter be not broken of let vs marke that whensoeuer it
pleaseth God to shewe himselfe vnto vs it behoueth vs too knowe him and to consider his workes as he sheweth vs them and to be attentiue to mark the reason why he doth so And when hee worketh after a straunge fashion that is vnknowne to vs let vs reuerence such secrets acknowledging neuerthelesse that he is alwayes rightuous howe so euer the world go and let vs dwell continually in that beleef hold vs quiet wayting paciently til he shew vs more fully the things that are hidden from vs as now assuring our selues that during this life our knowing muste be but onely in part Nowe let vs fall downe before the face of oure good God with acknowledgement of our sinnes praying him too make vs so too feele them that all the time of oure life wee maye mourne before him desiring him of forgiuenesse and acknowledging our selues exceedingly giltie vntill that hee of his free goodnesse deliuer vs from the damnations wherein wee are and from the dangers wherewith we are besieged That so long as we be in this world we acknowledging our infirmitie and weakenesse may suffer him too gouerne vs and guide vs too the right way of saluation in such wise as we may neuer be shaken downe but that what so euer temptations befall vs wee may stande stedfast in the calling of our God till he haue taken vs out of this world to bring vs into his heauenly kingdome where wee shall inioy the euerlasting rest that he hath prepared for vs That it may please him c. The Cxxxiiij Sermon which is the seuenth vpon the .xxxiiij. Chapter 29 And vvhen hee hideth his face vvho is hee that shall see him hee is vpon nations and vpon men togither 30 In that an Ipocrite reigneth and there is a stumbling blocke to the people 31 It belongeth to God to say I haue forgiuen I vvill not destroy 32 But that vvhiche I haue not receyued teache thou mee if I haue doone vvickedly I vvill doe so no more IT was partly declared yesterday after what maner God hideth his face from vs that it be not seene that is to wit when meÌ„ are troubled in this worlde and see not the reason and ende of his dooings like as on the contrarie part if God graunt vs the grace to see that he gouerneth all things and to perceiue a fayre and well disposed order then is it as thoughe his countenaunce shone vpon vs as the Sunne Doe we then see the state of the worlde so troubled as wee wote not what to say to it It is all one as if God hild his face from vs And in that cace what is there for vs to do but to huÌ„ble our selues according as it is sayd in the Prophet that in the time of aduersitie the wise man will lay his mouth to the ground and hold his peace verely as one knowing that wee shall gayne nothing by striuing when God listeth to handle vs so with extremitie Ye see then that the end wherevnto this sentence tendeth is to exhorte vs to modestie and sobernesse bycause our wittes are too rude and to grosse to comprehend Gods secrets and moreouer bicause God intendeth purposely to humble vs when he withdraweth himself from vs And this is done saith Eliu as well vpon a whole nation as vpon one man. Both generally and particularly God caÌ„ so intangle things as we shal not know the reason of them and if we will speake of them we should not know at what end to beginne And for the better expressing of his mynde he addeth In so muche that the hypocrite reigneth True it is that this present sentence may be layde forth diuersly but the sequele of the texte sheweth wel ynough that the meening is that when a wicked man or when a naughtypacke reigneth and there is a stumbling blocke or a snare caste among â—he people for the wordes import eyther of both it is a trouble to vs when wee see the wicked reigne so as there is nothing but tyrannie or any equitie and vprightnesse remayning but we bee as it were vtterly folorne and God is not seene If enormities bee committed so as there is quareling and snatching on all sides or if snares bee layde so as poore folke knowe not howe to scape then is God as it were withdrawne from vs True it is that he is neuer the further from vs nor hath the lesse care of vs howebeit wee see it not On the other side when we be not able to consider what is done it seemeth to vs that God regardeth vs not we see nothing but darknesse the light that ought to guide vs shineth not vnto vs Nowe then what should we do but shrinke down our heads hold our mouthes shet wayt Gods leisure paciently til he remedie the inconueniences that trouble vs Also let vs always be at this point neuer to inquire further than is lawful for vs It behoueth vs to think well that God doth such things without cause why but we must enter into the consideration of our sins for if wee will enter curiously into the discussing of Gods secrets and incomprehensible determinations it is a pride that wil vtterly ouerthrow vs And therfore as I haue said afore let vs learne not to be otherwise knowing that god will somtimes lead vs like poore blind soules As touching this sentence where it is said that the wicked man reygneth let vs marke that although it bee a sore temptation to see such reygne as are naughtypackes despizers of God and giuen to all euill and to see that might ouercoÌ„meth right so as a man can not tell whither to go for refuge surely it is a great and hard crosse to ouercome neuerthelesse the holy Ghost intended to set it before vs to the intent that we shold be armed against it So theÌ„ hath vnrightuousnesse gotten full scope Are the wicked growne so Iustie as to confound all things and to handle matters with such corruptioÌ„ as there may be no more remedie The holy ghost aduertizeth vs that it is Gods will to hide his face after that maner to the intent to trie our obedience Therfore let vs rarie till he inlighten vs and then shall wee knowe how that he hath not sent these troubles among vs without cause Thus ye see in effect after what maner wee ought to put this sentence in vre Now Eliu addeth that it beloÌ„geth to god to say I haue forgiuen I wil no more destroy As if he should say that god holdeth the raines in his hand to guide men at his pleasure and if it please him to punish our sinnes wee haue nothing to replie why he should not condemne vs and if hee beare with vs yea or list to forgiue vs altogither who shall resist him who shall let him to shewe vs fauour True it is that this is straunge too mans vnderstanding at the first sight For seeing that God is no accepter of persons wee aske why he forgiueth one rather than another VVhy
to himself by afflictions Therfore let vs learne heere that there is a horrible frowardnesse in our nature Furthermore although our Lorde haue touched vs so as we haue some good will desire to come to him yet let vs be sure that we haue still nede of his help namely that our Lord should pricke vs and spurre vs forward and by all meanes possible subdue vs to him And it standeth vs in hand to serue our owne turnes with all the troubles aduersities that he sendeth vs so as we may apply them to the sayde vse assuring our selues that there would be nothing but rebellion in our fleshe if it were not subdewed after that maner Thus yee see what we haue to beare in minde Furthermore lette vs learne not to be stubborne against God when hee afflicteth vs but seeing we knowe that his intent is too open our eares let vs pray him that our afflictioÌ„s may so auayle profit vs as we may come vnto him and he make vs to go forward still in the good way when hee hath once brought vs into it And to bring that to passe let vs learne not to gad after our own lusts as we see moste men do who are caryed away and when God calleth them to him runne from him and can finde no way to come to him Therefore let vs set our selues aside that is too say lette vs as it were bee gathered vnto God and not be so sotted in our owne vanities and wicked affections as wee see our selues too much giuen too them Thus yee see in effecte what wee haue to remember in this sentence Nowe hee addeth immediatlye that God will plucke a man from the â—rim it is properly from the mouth of anguish affliction and set him in a large place where be shall bee no more in distresse and the reste of his table shall be full of fatte The woord Rest may be taken as well for the things that are set vpon the table so as it shall bee furnished with all good things as also for the ease and quietnesse that shall be at the table And this is purposely spoken vnto Iob bicause he had felt gods bountifulnesse and doubtelesse Eliu vpbraydeth him with his vnthankefulnesse Come on sayth he hast thou not knowne heretofore that God made thee to prosper â–ª VVhence came al the riches whiche thou diddest possesse but of the bounteousnesse whiche God shewed towards thee And surely he would still shew himselfe the same if thou wart meete to be haÌ„dled so gently at his hand It is certaine then that he would go through as he began but thou hast perfourmed the iudgement of the wicked Thou seest then that thou canst not abyde that God should do thee good Now it is true that Iob is accused partly wrongfully Neuerthelesse it is not withoute cause that Eliu condemneth him for grudging against God and telleth him that iudgement and iustice shall hold out not withstanding all his murmuring In the meane whyle wee may gather a good lesson out of this verse which is that wheÌ„ God scourgeth vs we must cal to minde the good that he hath done vs to the end we be not troubled but consider that the chastizemeÌ„ts of his hande are not done without cause And that is the poynt also wherevntoo Dauid bringeth vs for after that God had exalted him to the seate of the kingdome and giuen him so many victories against his enimies when he came to be extremely afflicted and it seemed that he should be vtterly ouerwhelmed he acknowledged that forasmuch as we be Gods creatures it behoueth vs to be in his haÌ„d that hee may dispose of vs at his pleasure and wee muste beare patiently the chastisemeÌ„ts which he sendeth Therfore let vs learne to apply this sentence to our instructioÌ„ so as when we be beateÌ„ with Gods roddes we may cal to minde what benefites hee hath bestowed vpon vs to the ende we may yeelde our selues wholly to his will and acknowldge it to be good reason that hee shoulde turne vs to and fro at his pleasure And therwithall this remeÌ„bring will also serue to assuage our greefes for if we had neuer felt other thaÌ„ rigor at Gods hand we would be so far out of pacience in our afflictions as we should haue no heart to call vpon God or to flee to him for refuge But when wee knowe that hee hathe shewed himselfe a father towards vs and drawne vs to him by gentlenesse then maketh hee vs to feele that suche as truste in him and suffer themselues too bee gouerned by his hande are happie Thus ye see what giueth vs courage and comfort euen in the middes of all our troubles And therfore let vs marke well that when wee bee pinched with aduersities and afflictions the things that wee feele presently muste not so amaze our wittes that we shoulde not thinke vpon Gods goodnesse and vpon the comforts that he hath giuen vs For it were a goulfe of hell too thinke vpon nothing but our present chastizements VVhat then Lette vs mingle Gods goodnesse with his rigor Haue we receyued good at Gods hande Then lette vs not ceasse to flee vnto him when he afflicteth vs hoping that he will bring our troubles to a good end seing he hath made vs to feele already by experience that such as do so referre themselues vnto him doo finde him a good and pitifull father Thus yee see what the holy Ghoste ment to teache vs heere by the mouth of Eliu Nowe let vs come too the verse where it is sayde that Iob had fulfilled the iudgemente of the wicked True it is that these wordes may also be taken as though it were sayd that he had filled iustice and iudgement with the iudgementes of iniquitie But the true meening is that Iob had ouershot himselfe so farre as to cupple himselfe with wicked men Neuerthelesse this is not ment of his life as though he had bene a theefe a whoremoÌ„ger or a murtherer or as though hee had bene a blasphemer or a looce liuer Eliu ment none of all those things but the meening is that Iob had not glorified God in his aduersities but had repyned to muche agaynst him yea and had gone aboute too exalte himselfe as though God had done him wrong and vsed crueltie towards him Thus ye see wherein Iob is condemned here Not that he had led a leude life but for that hee had not borne his aduersitie paciently ynoughe And that is called a fulfilling of the iudgement of the wicked that is to say an agreeing to theyr fashions and enormities For wee haue also to note that nothing is more precious vntoo God than the glorie of his owne name True it is that when menne gyue themselues some to whoredome some to outrage and some to gluttonie therein Gods iustice is impeached and the order that he hath sette among vs is peruerted and broken and as much as in vs lyeth Gods maiestie is alwayes defaced But yet notwithstanding
to do it it behoueth vs too come vnto him and hee muste not onely teache vs by his woorde but also inlighten vs and order our thoughts and bring vs vnder his lure to holde vs fully in awe Thus yee see in effect what wee haue to remember in this sentence Now it is sayde anon after who shall ouersee him in his way And who shall say to him thou hast done amisse or else whom hath be set ouer him in his way for the Hebrue worde signifieth to giue preheminence and lordship and sometime to visite or ouersee Neuerthelesse the meening of Eliu is euident inough namely that it is not for mortal creatures to controll God or to make search to finde fault with his doings and to blame them as though he were misaduised and knewe not howe to order things as they should bee This is the summe of that which is conteyned here Now to the intent wee may gather a more familiar doctrine of this sentence let vs set it downe for a grounde that men muste bee iudged by God and that they haue not authoritie too bee iudges ouer him That is the thing which is shewed vs heere by these woordes which Eliu vseth VVill wee then iudge God It is high treason for wee vsurpe that which is his It is written that all knees shall bowe before him And why To come before his iudgement seate as Saint Paule declareth in the fourtenth too the Romanes Seeing then that God reserueth the iudging of vs to himselfe alone what remayneth for vs too do but to absteyne from that Diuelish boldnesse of desiring so to control him and to striue against him as though there were any fault too bee founde in his doings and hee were blamewoorthie and that wee were of some better discretion and skill than hee Nowe were this well put in vre we should see another maner of modestie in men too lyke of God and whereas blasphemies flush out of mens mouthes wee shoulde heare Gods prayses sounde euerywhere so as there shoulde be one agreeable melodie too magnifie hys inestimable rightuousnesse wisedome power and goodnesse But what Although eueryman confesse at the first blush that it is good reason that God shoulde woorke after such a maner as no man might aduaunce himselfe agaynst him yet notwithstanding all men do it and there are verie fewe that can refrayne such pryde when they see themselues inclined thereto by nature Therefore it standeth vs the more in hand to holde fast the doctrine that is giuen vs here by Eliu or rather by the holy Ghost which is that wee must bee mindefull to magnifie Gods woorkes yea euen those woorkes of his which are knowne too men Nowe then after that Eliu hath sayde that no man can reproue God in any of all his workes he telleth vs that wee must remember to magnifie them And why For at length we shall finde men to bee conuinced by experience that God dooth not any thing but in all vprightnesse and equitie Therefore lette vs consider it that our mindes may be restreyned to the end wee fall not to straying and gadding ouer all the fieldes And it behoueth vs too ioyne these two sentences togither as they be matched here The first is who is hee that can say vnto God thou hast done amisse And the other is That wee must remember to magnifie him Truely moste menne can well ynough presume so farre as too accuse God of misdealing and in very deede a man shall heare nothing but grudgings agaynst God and although hee be vpright in all poynts yet do not men ceasse too finde fault with him but yet for all that they bee not able too reach vnto him And that is the cause why Eliu scorneth that foolish ouerweening of theirs in that hee sayeth that no man is able to charge God with any misdealing Men may well spewe out their blasphemies but yet shall they vanish and shed away like water and in the meane while God shall continue in his perfect state still and laugh such presumptuousnesse of menne to scorne when they will needes rushe after that maner agaynst him Then let vs marke well that such as hold not themselues in such modestie as I haue shewed that they ought to do shall not auaile at all when they haue replied neuer so much against god And why For hee hath not set any persone ouer himselfe Herein is shewed vs that men are ouerfoolishe and distitute of reason when they dispute so agaynst God VVhy For who hath set them in any such office If a man shoulde take vpon him to iudge those ouer whome he hath no authoritie and to set taskes and tallages vpon them and too giue sentence vpon their doings woulde the world thinke well of such presumptuousnesse would it not take such a man to be a starke foole But wee bee farre more fonde in lifting vp our selues agaynst god If a poore Begger shoulde giue away Dukedomes and Lordships and appoynt Iudges and Lieutenantes in a Countrie euerie man woulde laugh him to scorne But we do much more when wee take vpon vs to rule God and to giue him his lesson And what a presumptuousnesse is that If wee would take in hande to subdue all Princes to our lure it were not so great and furious statelinesse as this Nowe then Eliu sheweth here that if wee be tempted too iudge ouerhastily of Gods woorkes and that our reason wexe to bolde and prowde we must come to this poynt to say VVhat when all things are throughly considered is it meere for vs too looke vnto God to controll him or to spie out his doings too finde faulte with them when they haue passed his handes Haue we the ouersight of him Is it for vs too examine his wayes Then if wee be once fully resolued of that poynt it will bee ynough to barre all curious questions and to hold vs in awe For to be short it behoueth vs to conclude that gods shewing of his workes vnto vs is to the end that we being vnder thē should looke vpon them and consider them It is sayde heere who is hee that shall ouersee or ouerlooke him This saying importeth much for there are two sortes of looking vpon Gods woorkes The one is when we perceyue our owne smalnesse and acknowledging that wee do but creepe here bylow do lift vp our minds aloft by fayth assuring our selues that we bee not able to comprehende so high profound secrets and to bee short when with our fayth there is matched this lowlinesse of honouring the things that are vnknowne to vs Thus yee see one good maner of looking vpon Gods workes for it is vnder him Therfore when we be so lowly and meeke harted and hauing considered our owne measure do lift vp our heades and cast vp our eyes desiring reuerently to knowe what it pleaseth God to shew vs and no more then do we looke vppon Gods woorkes vnder him But contrarywise it is sayde in this text who is he that
shet their eies yet can they not bring to passe that god shoulde not set himselfe afore them and that his works should not be knowne to them Hereby we be warned that if any man knowe not God the same commeth not of simple ignorance but rather of stubborne wilfulnesse bycause hee turneth away from him For as I haue sayde afore Gods workes are to manifest vnto vs they shew themselues euery where and therefore we can not bee ignorant of them except we list ourselues In respect whereof it is sayde That men beholde them a farre off For this similitude importeth that they bee so excellent and that there is such a greatnesse and maiestie in them that although there be a farre distance betwene them and vs yet are we able to see them VVe knowe that if a man be farre off from vs our eye sight will not reach thither but it fadeth by the way or if there bee a great Castell it will seeme to be but a little cabban if we looke at it a farre off and a whole towne wil seeme to be but a two or three houses Thus doth farre distance diminish the outwarde appearance of things which are great when wee see them neere at hande VVe haue experience ynough of it in the Sunne For it seemeth to bee scarcely two foote broade and yet notwithstanding if a man knowe the reason and the things which the Philosophers and those that are acquainted with the secretes of nature do shew he shall perceyue that the Sunne is much greater than the whole earth And here it is sayde expresly that men beholde Gods workes a farre of How farre off So farre as our eye sight must needes be vtterly dazeled But yet as farre of as it is we perceyue how God worketh and therefore it followeth that there is such a maiestie in Gods woorkes as wee ought of duetie to honour him therein Nowe then let vs marke that such as glorifie not God as they should do can not cloke themselues with ignorance for it is but a vaine couert bicause his works cannot but be knowne vnto theÌ„ In so muche that if wee alledge that our eye sight is too weake and that Gods working is too high for vs it is to be replyed that although Gods woorkes be not nigh vs yet wee ceasse not too perceyue them so farre forth as is needefull for the magnifying of them And although our eyesight be verie feeble yet is there such a greatnesse excellencie and worthinesse in Gods woorkes as wee haue some inckling of them Therfore let vs lerne to apply our mindes too the knowing of the things that God sheweth vs Furthermore let vs marke also that it behoueth vs to know God and his workes according too our owne measure If he shew himself a farre of let vs content ourselues therewith True it is that we may well desire to haue him to come neere vs and on our part also it behoueth vs too streyne our selues from day to day to haue a more familiar and full knowledge of him and of his workes But yet for all that we must walke in humilitie and if God list not to bee knowne to the full but onely in part let vs holde our selues to that which pleaseth him And in the meane while as I sayde let vs not play the purblind or starkblind bussards wilfully but let vs suffer God to shew himselfe to vs and when he hath shewed himselfe and wee knowe him let vs honor him and yeeld him his deserued prayse Nowe herewithall Eliu sayth that bycause God is great we knowe him not neither is there any numbring or accounting of his yeaâ—es This sentence shoulde seeme to repâ—gne that which I haue sayd alreadie for to know and not to know are things vtterly contrary VVe saw in the last verse that although God be far off from vs yet notwithstanding his workes are so great that we see them and now it is sayde that God cannot be knowne But by the knowing that is spoken of here it is ment that we cannot comprehende God in such wise as he is in his maiestie wee come farre short of that it is ynough for vs that wee haue some little taste of it we be not able to comprehend the infinite light that is in him it suffizeth that wee haue some little sparkes therof Thus then ye see in what wise God is not knowne namely in that our capacitie is too small to conceyue and comprehend him Yet notwithstanding his meening is not to be vtterly hid froÌ„ men for he sheweth himself inough to be honoured at their handes Therfore this knowledge which we haue of God is not to bee able to determine of him and to say throughly what is in him but yet neuerthelesse we are vnexcusable if wee honour him not forsomuch as he hath shewed himselfe in such portion vnto vs as hee knoweth vs able to beare and as is for our profite Now we see after what maner we beholde God and howe he may be knowne of vs that is to wit by looking at him as it were in a glasse when he claddeth himselfe with that visible maiestie which is seene in heauen and earth Lo in what wize he ought to be looked vpon And for that cause it is sayd that the creatures are as his seate those are his ornaments and as a Prince that appareleth himselfe in his royaltie too haue the more reuerence euen so Gods ornaments are in the heauen and in the earth and there it is that he must be looked vpon For as for his substance or being that is inuisible and hidden from vs But he vttereth his vertues in suche wyse that although wee were blind yet might we grope them according also as S. Paule vseth the same similitude in the 17. of the Actes Seeing it is so let vs learne that we do then see God when we consider his workes for his mightie power appeereth there and sheweth vs that he deserueth well to bee glorifyed at our handes But yet must wee not presume to knowe him perfectly so as we should be able to define what his glory is for that passeth all our vnderstanding wee must cast downe our eyes and confesse that hee dwelleth in vnapprochable light Therefore our knowing of God is but in part and therewithall it behoueth vs to confesse that we bee so ignorant and weake as it is ynough for vs to haue some tast of Gods maiestie and we must holde ourselues at that stay sith we see that our wits fayle vs and that we be as good as forlorne I say it behoueth vs to holde ourselues within our owne slendernesse praying God to rid vs of this mortall flesh to the intent we may behold him as he is when we be become like vnto him as it is sayd in S. Iohn and furthermore that in wayting for that day he reforme vs presently after his owne image to the end we may beholde him the better For thereafter as God clenseth vs from all
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
Then it behoueth vs to knowe that God hath printed some marke of his power in whales and other greate beasts to the intent that men should knowe how that the same proceedeth from his hand and that hee serueth his turne with them to apply them to such vse as hee listeth insomuch that a whale ought in our sight to bee considered as if God shuld cast a stone out of a sling and the ayre rang of it so as we were astonished at it Seing then that all things are so in his hand we haue good cause to tremble before him Neuerthelesse our Lord meeneth not too driue vs from him but yet must wee needs bee abasshed at the first brunt to the end wee may yeeld him his deserued reuerence So then he calleth and allureth vs to him to the intent that we should find all ioyfulnesse there but yet can we not come at him till we haue bene vtterly beaten downe Therfore there must first go a feare before to daunt vs in such wise as we may not be able to stand but may find ourselues vtterly vndone and east away if God shuld vtter his power against vs It behoueth vs to knowe this and thē shall all our feare be asswaged that is to wit if wee hold him for our father But yet for all that we shall neuer yeeld him his due reuerence except he daunt vs tame vs in such wise vs we knowe not where to become That is the thing which wee haue too remember in this streyne And so let vs followe this generall lesson that it is vnpossible for a mortal creature to stand before God. And how should he stand For first and formest he must needs cast vs flat to the ground and afterward set vs vp againe But if we wil hold our owne and fall to playing the lustie tall ladds we shall neuer bring our purpose to passe but it shall rather bee the cause of our decay The woord stand then betokeneth that a man can neuer haue a good cace in maynteyning himself to be ryghtuouse and wise but must first of all be vtterly disabled and acknowledge that God hath all myght power and ryghtuousenesse in him and that we cannot be but ouerwhelmed in our owne nature True it is that God not only would that we should stand but also lifteth vs vp aboue the heauens not in respect of our bodies as yet but by raysing vs vp when we be beaten downe Then let vs marke well that there is greate oddes betweene mennes desyring to be somwhat of themselues by taking vpon them to bee wise and ryghtuouse and betweene vtter disclayming of all goodnesse and therevpon to resort vnto God and to pray him to set them in good state forsomuchas they be vtterly bereft of all glorie and haue nothing in themselues but shamefull confusion VVhen we haue learned this lesson that no mā is able to stand before God so as we acknowledge that there is nothing in vs but filthinesse and dung that all the gay likelyhod which wee weene ourselues to haue is nothing but vanitie and that all the opinions which we haue conceyued do but beguile vs whē we be once throughly persuaded of this then wil God lift vs vp and we wil think ourselues so beholden too him and too his mere grace for all things that we wil glorifie him as our father and as the giuer of them vnto vs yea euen without being bound thervnto and without finding anie desert in vs And it is a generall principle of our faith that all flesh must keepe silēce before him and that it behoueth vs too vnderstand that if there bee any lustinesse in vs it withereth away out of hand there needeth but one blast vpon vs and by and by wee fade away without hartinesse or strength and all our ryghtuousnesse is but cursednesse I pray you marke this generall principle of our fayth to the ende that the grace which is manifested too vs in our Lord Iesus Christ may be knowne we haue our recourse thervnto not looking eyther for the beginning or for the full perfecting of our saluation elsewhere than in Gods voutsafing too worke the same freely that is too say without any bynding of him too it on our side or without bringing any thing of our owne in that behalfe And that is the cause why hee expresly addeth who will preuent mee and I will satisfie him As if hee should say that if wee will pleade agaynst him hee must needes bee in our det and bee bound vnto vs and wee must haue some ryght and interest And where shall the man bee found that may preferre his title vntoo God too say that God is bound vntoo him But wee see cleane contrarywise that wee hold all things of him and that he on his side oweth nothing vnto vs and yet notwithstāding we be so wilful as we will needes cōtēd with him Now let this be extended generally to teach vs that wee must humble our selues vnder Gods mightie hand confessing him to be bothe wise rightuouse and mightie in all things that he doeth as Sainct Paule sheweth in the eleuenth to the Romaynes For although he alledge not that text as taken out of the holie scripture yet doeth he reherse the same doctrine And to what purpose There he treateth of Gods free election and sheweth that God choze whom he listed to be heires of ouerlasting lyfe and also that he forsooke whom he listed If a man should demaund the reason why it is not for vs too knowe it nother is it lawfull for vs to seeke any further than his will which ought to bee in sted of all reason vnto vs Not that hee doeth any thing vniustly but bycause the secretes of his mynd are hidden and incomprehensible to vs and his wayes are vnknowne too vs Howbeeit forasmuch as it is hard for men to hold themselues quiet when they he are that doctrine according as we see how these doggs bark against it nowdayes and these gloriouse beggers intending to play the greate doctors say they comprehend it not and who art thou thou wretched dogge Doest thou not comprehend it Get thee vp vpon thy dunghill and learne too knowe what thou art forasmuch then as men are so proud that they cannot find in their harts to submit themselues to that doctrine Sainct Paule twiteth them with this saying VVho hath giuen aught vnto God You step foorth heere with greate boldnesse yee alledge your owne vertues and your own strength therfore it is meete that you should shewe God what hee should do and that nothing bee doone otherwyse than you appoynt and so that he is greatly bound vnto you Now if ye pretend such matter against him come on and let vs knowe what it is that you haue giuen him And if yee knowe that hee is nothing beholden vnto you how dare yee murmure against him Now seing that Sainct Paule dealeth after that maner and wee knowe his meening in the cace of Gods
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
them Verely when the philosophers disputed of these things they sayd that Gods working in the begetting of men must needes be extraordinarie For there is no apparant reason how he should take so perfect and excellent a worke as mans body is out of a thing that is so bace of it selfe And although the philosophers say well that if a mā will haue any thing in nature it must begin of corruptiō yet notwithstanding ye see it is a fayre beginning that is cleane contrary to mannes reason It is true But it was Gods will to shewe them that euen the wisest of them shal be graueled when they come to the beholding of his works Neuerthelesse God graunteth to the philosophers in the meane while too vewe and consider many things which shal not be vnderstood of the common people and the vnlearned sort but Gods meening here is not to call vs to such a schoole VVhat then he ment to shewe the things that is auaylable for our saluation which is that we shuld first know what we our selues are and of what mettal we be made and secondly that in respect of the workmanship that is in vs wee shoulde behold the shape that God hath giuen vs to glorifie him withall to the end that none of vs nother great nor small learned nor ignorant and simple should haue any excuse at all For if God had treated of things ouercunningly the great clearks would haue surmised that they had atteyned too suche knowledge by their owne study or by reason of their greate discretion aboue other men But God setteth downe things heere in such a sense as there needeth no descanting vppon them afterward nor any such great speculation as the vnlearned myght say I neuer went to schoole There needeth no greate learning nor skill too vnderstand what is sayde heere Yee see then that the greate clearks shall be the more blame worthy if they perceyue not the things which the ignorantest persons ought too knowe And they also which haue not gone to schole shal haue no excuse to cloke themselues withall bycause the things that God setteth downe here ought to be knowne to vs all Thus ye see how we ought to inure ourselues to the speech whiche the holy Ghoste vseth heere by the mouth of Iob when he sayeth that God hath clothed man with skin and flesh and knit him togither with bones and sinewes For it serueth to expresse better what hath bene sayd afore that is to wit what difference there is betwene the seede of man and that which we see in mannes body Ye see the seede is but filth and corruption and ye see the flesh is liuely ye see there is skin there are sinewes there are bones Let vs consider a little what manner of workmanship there is in mens skinnes The very heathen were forced to say that suche as knew not that there is a soueraine Godhead might be conuicted thereof euen by one only nayle of a man without going any further Ye see our nayles are as it were superfluouse in our bodies and yet notwithstanding if wee looke well vppon our nayles we shall see a wonderfull workmanship in them For they serue to arme the fingers that they may be put to worke and hold whatsoeuer is necessary by bowing of the fingers Therefore it is certayne that a mannes nayle which is but a superfluitie is a lookingglasse of Gods prouidence to vs so as in the same wee may perceyue that he hath wrought in suche wise in vs as it is vnpossible for vs to knowe the hundredth part of the woorkmanship that hee hath put in vs Ye see then what is vttered here namelye that there is greate oddes betweene the seede whereof men are begotten and the things that are to be seene in mannes body But yet the cheefe thing is the Soule And that is the cause why hee sayeth Thou haste clothed mee For hereby Iob meeneth that the cheefe part of men consisteth not in the shape that is seene with our eye but in that which dwelleth within it For what importeth this manner of speeche and what is ment by saying Thou haste clothed mee It must needes be some guest that is lodged in our bodie And who is this guest It is the Soule VVee see then that the cheefe part of men is the Soule which God hath put into them There is so excellent woorkmanship in the body as wee must needs be astonied at it and what is to be thought then of that which surmounteth it and is farre higher and of muche greater woorthinesse Beholde the degrees whiche wee haue too remember So then although this manner of speeche as whereby God meant too teache the veriest idiots bee rude and grosse yet notwithstanding we see things still in them which are able to moue vs throughly to set our whole mynd vppon them though we were the sharpestwitted and finestheaded in the worlde But yet Iob expresseth further what the excellencie and woorthinesse of the Soule is when he sayeth Thou haste giuen mee life and grace and thy visitation hath preserued my Soule VVhen hee sayeth thou haste gyuen mee life he sheweth that the body were nothing no though it haue so goodly and wonderfull woorkmanship in it if it had not the liuelinesse that is shed into it Forsomuch then as God hath quickened vs therin he hath vttered his great goodnesse and we ought to glorifie him the more therein and to acknowledge ourselues bound vnto him beyond all measure True it is that wee haue muche more in vs than common life and if there were no more but that same mouing it were much of it selfe Let vs behold the brute beastes It is a great matter to say beholde a beaste shall come of seede that is too saye of corruption and although it haue not that which is in man I meane euen as touching the bodie yet hathe God put this mouingnesse into it VVee see that in the nourishment of beastes when they haue eaten grasse the same turneth into bloud into milke and into fleshe and afterward when the beastes bee killed they feede vs likewise VVhen we behold all these things euen that verie Beastlife as a man may terme it beare witnesse of Gods most excellent power and wisedome But there is much more in men than life And that is the cause why Iob sayeth expresly that God had giuen him life and grace For heereby he doth vs to wit that the life of men is matched with vnderstanding and reason And therefore it is saide in the first chapter of Saint Iohn That life was the lighte of men VVhen Iohn declareth that all thinges are quickened by the worde of God and that the sayde externall wisedome whiche is in God is the welspring of life and power hee sheweth that men haue not onely life so as they can eate and drinke but sayeth hee there is also a light shining in them By this worde light hee meeneth that the image of God is imprinted in