his people in the lande of Canaan Againe wee knowe howe the holy Scripture saith generally that the man is happie whiche eateth the labour of his owne hands and is nurrished therewith Therefore if we intend to haue our goodes to do vs good let vs learne too haue them in such cace as wee may say that God hath giuen vs them For God meddleth not with crafts and extortions I confesse in deede that the wicked are not inriched without his will but yet it is not therefore too be sayd that he alloweth of their doings Nother is it ment that the wicked acknowledge God to say I thanke God I thinke my selfe beholding to him for that which he hath giuen me No for they hold them as it were of the Diuell and not of Gods blissing Therefore let vs on our side learne as I said afore to make account of this promise that we be happie when we eate the labour of our hands that is too say when we eate not any thing but such as we haue gotten by good lawfull meanes allowed of god Furthermore let vs assure our selues that it is to no purpose too builde in this world For all things heere are fleeting and transitorie Let vs not be like these fooles that make their nest in this worlde as who would say they looked neuer to go out of it Therefore let vs not bee tied to it For whiche is our chiefe house It is our bodie Though a man haue great palaces and as sumptuouse houses as any be in the world it is certaine that he cannot continue in them for euer he cannot keepe himselfe in prison there So then the peculiarest lodging that euery man hath is his owne body and yet wee see what brittlenesse is in it VVhat firmenesse hath it It is nothing but corruption and rottennesse VVhat is to be done then Let vs hie vs to the heauenly building that is to say let vs desire to be so repaired as Gods spirite may dwell in vs and wee bee made his temples and that whatsoeuer is now corruptible and transitorie in vs may be renewed so as we may be set in the same state that is promised vs Yee see then that we must not in this world seeke to draw other mens goodes to vs to take pleasure in that whiche is none of ours but liue cōtented with whatsoeuer God giueth vs and therewithall pray God so to builde vs as we may be his temples to the end he may dwell in vs by his holy spirite and not suffer Satan to carrie vs away or to enter into vs too nurrish our vices and sinnes in vs for by that meanes he would make our bodies foule stinking stables But we know that God cannot dwell in any filthy place Therefore if wee will haue him to settle in vs wee must first pray him too clenze vs from all vncleannesse to the end he may build vs by his grace to bee true Temples of his holy spirite Lo how wee may be well builded But wee muste vnderstand that all proceedeth of his meere grace according as the Scripture auoucheth it to bee his charge to build vp Sion Then like as generally our Lord Iesus Christ buildeth all the whole body of his Churche so also let vs assure ourselues that he must be fayne too builde each one of vs And that is the thing that we must ame at VVe must not be wedded to the flightfull corruptible things of this worlde but we must hie vs to the euerlasting things and labour for them more more till we become fullie to them Now lette vs fall downe before the face of oure good God with acknowledgement of our faults praying him to make vs so to feele them as we may learne too mislike them more and more and too take suche hartie remorse that wee ouercome all temptations and hie vs alwayes to the heauenly glory where our true heritage is and that we may be so giuen vnto it as we may seeke nothing but to please our God and to frame our selues wholly to his will so as wee may shewe by our deedes that his calling of vs vnto him is not in vaine but that wee be willing to glorifie him in all our whole life acknowledging the benefites whiche hee giueth vs of his meere grace too the end wee should yeeld him praise and do him his due honour That it may please him too graunt this grace not onely too vs but also too all people and nations of the earth c. The .lxxvj. Sermon which is the fourth vpon the .xx. Chapter 20 He shall feele no suffizance in his bellie nother shall he keepe his desire 21 There is none of his meate left Therefore shall not his goodes be multiplied 22 VVhen his abundance is at the full he shal be in anguish all the hands of labouring men shal come vnto him 23 VVhen he hath vvherevvith to fil his bellie God shall sende him the dread of his vvrath and make it to raine vpon his meate 24 VVhen he fleeth from the yron vveapons a bovve of steele shall meete vvith him 25 The svvord shall bee dravven out and shall cut him it shall passe through his gall fearefulnesse shall be vpon him ZOphar going forward with the matter that he delt with yesterday addeth here that the wicked man neuer hath any contentation nor rest nor shall fare any thing the better by aught that he leaueth behinde him nother shall his goodes thriue with his heire or successour This sentence hath bin declared alredy Howbeit for the larger confirmation thereof it is repeted once againe that we may beare it the better in mind and also be the better perswaded of it For if we see a man haue abundance of goodes we are of opinion that he wanteth nothing and that he hath contentation and all felicitie so as he needeth to do nothing else but take his pleasure seeing that all things answer his harts desire after that māner Marke I pray you how we perceyue not the wretchednesse that is hid in them whome God curseth but giue iudgement according to that which we see with our eyes But Gods iudgement is inclozed in their bones and in their maree And therefore yee see it is for our behoofe to heare this sentēce often that we may be the surer of it and haue the remēberance of it printed in our hart On the other side when we looke vpon a rich man we thinke that heauen earth should mingle themselues togither to confound him And therefore God declareth that although man haue neuer so great welth yet shall the same perish euery whit and vanish away in such wise as there shal be nothing for his heire or successor to hope for VVherefore let vs marke well these two points that we may learne to set more store by Gods blissing than by all the welth in the world and not be tempted too couet cursed riches which cannot come to a good end bicause God will
if one make a great noyse then ye shall see him wake and a man cannot speake so softly but he will heare what is sayd So standeth the cace with vs For God sheweth vs many things that ought too serue for our instruction but we haue our eyesshet hee speaketh to vs but we heare nothing And why Bicause we bee asleepe And therefore he must be faine to make a great noise to waken vs to the end we may think so much the better vpon his prouidence and acknowledge that it is God that wakeneth vs therefore it is not now for vs to be sluggishe so as we shoulde not haue regarde of him to profit our selues by the iudgementes that hee sheweth vs VVherfore let vs aduisedly shroud vs vnder his protectioÌ„ doubting not but that inasmuch as he hath all creatures in his hand yea euen vnto the little sparrowes which are of small value and estimation he will neuer forget vs not only for somuch as we be his creatures sashioned after his owne image but also bicause we be his children according as he hath adopted vs by our Lord Iesus Christ But let vs fall downe before the presence of our good God with acknowledgemâ—t of our faults praying him to make vs feele them better that we may abhorre them condemne this flouthfulnesse which is in vs in all our senses to inlighten vs by his holy spirite bicause we be blinde euen in the lighsommest and manifestest things Therfore let vs pray him to open our eyes in such sort as we may behold the great secretes of his heaueÌ„ly kingdome yea and that we may beholde his maiesty so farre forth as is expedient for out welfare according also as he she weth himselfe to vs by the meanes of our Lord Iesus Christ vntill we may come to the full perfect sight of it which shal be at the last day when wee shall see him face to face in such wise as it shall be fully fashioned like vnto his glory That it may please him to grauÌ„t this grace not only to vs but also to all people and nations c. The .xlix. Sermon which is the first vpon the thirtenth Chapter 1 BEhold mine eye hath seene all these things mine eare hath heard and vnderstoode them 2 I knovve as much as you I am not inferiour to you 3 But I vvill speake vnto God and reason vvith him 4 Yee bee forgers of lyes and Phisitions of no value 5 O that you vvould hold your tungs and that should be counted to you for vvisedome 6 Heare my discourse and vnderstand vvhat I debate 7 Neede you to alledge iniquitie in Gods defence and to speake vntruth for his sake 8 VVill yee pleasure him vvill yee pleade his cace 9 Is it good that he should allovve you and that you should vsurpe vpon him as vpon a man 10 He vvill reproue you if you fauour him in secrete IT is a very euell thing when euerye of vs will set out himselfe and will not bee inferiour to his companion For when we haue this sonde desire to seeme and to be couÌ„ted wise it is possible that the same shall ingender much strife among vs as S. Paule also speaketh of it This vayngloriousnesle is the Sea and welspring of all debate For men shal neuer agree quietly among theÌ„selues except euery man yeelde meekely to that whiche is good and reasonable and bee voyde of desire to aduance himselfe aboue others But if euery of vs be so fond as to steppe before other to be the more esteemed the fire muste needes be kindled out of hande Furthermore wee see howe the Scripture telleth vs that wee must esteeme the gyfts of God in those that haue receyued them VVherefore let euery man thinke vpon his owne infirmities and sinnes and that will make vs to stoupe and to esteeme those whome we haue presumptuously shaken off let vs be afraid to do God any wroÌ„g by despising such as are not vtterly destitute of his gracious gyftes But it seemeth heere that Iob mente to preferre hymselfe before them that had spoken I vnderstand as much as you sayeth he I am not inferior mine eare hath hearde these things mine eyes hath seene them It seemeth here that Iob would haue more reputation of wisedome skilfulnesse than those three to whome he spake But he was not ledde with desire of prayse his doing so is bycause these men woulde beare him downe with theyr presumptuousnesse yea and peruerte Gods truthe after theyr owne fancye Iob therefore was constreyned to say that he vnderstoode those things better than they and he doth it to the end that if these men be able to profit theÌ„selues by it they should do it by humbling them For vntill such tyme as men bee made to stoupe so lowe as they may bee no more puffed vp with the sayde presumptuousnesse it is impossible too wynne any thing at theyr hande for all that euer a man can shewe them for they sette to muche by themselves Then if a man mynde too make himselfe fit to heare Gods truthe and too receyue it he muste be humbled afore That is the thing whereat Iob ameth But for as muche as they with whome hee talked had bene hardened and were settled in the blinde ouerweening of theyr owne wisedome Iob wyll haue the truthe hearde and not to ceasse to haue authoritye styll notwithstanding that these men reiect it Thus ye see Iobs meening in effecte According heerevntoo wee see how Sainct Paule is forced sometimes to make comparison betweene himselfe and those that were of estimation among men It is certayne that Sainct Paule was not prouoked thereto by vaynegloriousnesse nother was hee ledde with such a minde as to desire couet to be esteemed among men VVhy then coÌ„pareth hee himselfe with suche as had bone wont to magnifie themselues If they be Hebrewes sayth he so am I if they be of auncient linage I also may well account my pedegree If they bee earnest followers of the Lawe I am so to as well or more than they I haue liued without blame if they boast theÌ„selues too haue any knowledge I also haue beene well taught froÌ„ my childhood and I haue had a good mayster It seemeth there that S. Paule gathereth togyther all the things that are wont to be esteemed to the end that men should clap their hands at him and take him for a greate man and set muche store by him But hee ment no suche thing For hee himselfe auoucheth it to bee starke folly VVell sayeth he you compell mee to play the foole and to do as they do which spred out their wings bee medling with euery thing to be magnified among men I am fayne sayeth he to deale so but not of mine owne will. And why For he saw that the Corinthians such other like were sorepossessed with a fonde reputation of men that were nothing worth loued none but such manner of teachers bycause they had ytching eares
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
obserued in the meane season none accompt to bee made of that whiche god ordeyneth This is the matter whereaboutes we striue Now although we know that all is but abuse and superstition when men walke after their owne will yet notwithstanding men can not bee stayed but they will go on still beyond all measure And we see how hard a thing it is to stay mē with this bridle of bowing their neckes downe in all caces too receyue the yoake that God will lay vpon them ▪ Yea and when we haue cast off the tirannie of the Pope we cannot quietly yeeld our selues obedient vnto God without gainsaying ▪ but if any thing seeme to bee hard and troublesome wee kicke agaynst it And what is it that maketh vs so bolde but bycause there is suche a wilfull loftinesse and presumption in the mindes of men as they cannot content themselues with the simple lawe of God we see then how needfull it is for vs to be oftentimes put in remembrance of this point to wete that we must hearkē what God speaketh vnto vs And hereby we be put in mind that wee be like wretched beasts that there is neither wisedom nor discretion in vs that we can neuer knowe the right way till God reache out his hand vnto vs and shew vs which way we should walke Thus muche for one poynt Furthermore it is also declared vnto vs that we shall still bee caried away with our euil affections till wee haue learned and inured our selues too obey God without any gainsaying or replie For so long as wee reserue any libertie to our selues it cannot bee chosen but wee muste striue and swel and rankle against the doctrine of God if it presse vs too muche that is to witte beyond our capacitie VVhat must we do then let vs lay from vs all striuing and all the fayre reasons that we can inuent for the defence of our fancies and wicked lustes and let vs become as meeke as lambes and suffer God to handle vs as he list so sone as he shal giue vs a token too come vntoo him Finally it is shewed vs that we must not be like shaking reedes to suffer our selues to be led this way that way according as the Papists will in deede confesse that we must follow that whiche God cōmaundeth but they mixte therewithall their owne foolishe toyes yea and a worse thing than that they so esteeme of mens inuentions as the holy Scripture is despised thereby and they make such a cōfused mixture of al things as a man cānot tell who should preuayle God or mē But here as I haue touched the holy Ghost maketh a distinction betweene God and his creatures signifiyng that wee shall neuer be well gouerned nor haue any right reformation in our liues vnlesse God aboue reigne ouer vs and become our teacher master and that we know that the whole perfectiō of our life cōsisteth in this simple obeying of him Thus much cōcerning this saying we must also beare wel in remēbrance that which Eliphas addeth cōcerning the settling of gods lawe in our hearts for as I haue already touched it is no seruice of God to make but fayr shews Men may well iustifie vs whē they see nothing in vs that they can reproue And why so bicause they cānot behold the secrete affectiōs for it is peculiar vnto God to search mens harts But although men deeme vs to be as Angels yet if our hart bee not right and pure and settled in that vprightnesse and soundnesse whereof the Scripture speaketh so much all the rest shall vanish away like smoake And so if we will leade a holy life wee muste not begin at the feete nor yet at the hāds to say I will refrayne my self from doing euill in such sort as I will not be found blame worthy but euery of vs must enter into himself know that all our euill appetites are rebellious against God and that he cānot raigne ouer vs vntil suche time as the same be quite put away Then let vs see to it that we purge our hearts to the end that we may walke soūdly before God if we intēd to bring forth good fruits al our life lōg let vs looke to it that there be first a good roote And this is it that is ment whē it is sayd if you liue by the spirit walke also according to the spirite Here is set downe life afterward workes VVe must first liue by the spirit of God that is to say the spirite of God must dwell in vs to beate downe all that is contrarie to the worde of God and his rightuousnesse And afterward the same must appeare in our whole conuersatiō life that men may know what trees we be by bringing forth such fruit For this cause also it is sayd that the worde of God hath the propertie of a sharpe two edged sword to examine trie euen to the maree so as there may be nother thoughts nor affections in men but the same should bee wholly discouered And also in an other place it is sayd That they which profite in the woorde of God ought to be reproued in themselues that is to say they must appeare as it were before God present themselues before his heauenly seate and there discouer their offences which before were hidde for this cause haue I specially declared that to profite well in the schoole of God wee must take his woorde in our hearts Now it followeth by and by if thou returne vnto the Almighty thou shalt be buylt and shalt driue away iniquitie far from thy Tent. And afterward Thou shalt lay golde vpon the dust and thou shalt haue such store of the gold of Ophir as there be pebble stones in a riuer Here Eliphas the better to stirre vp Iob sheweth him what profit shal come vnto him when he shall be so conuerted vnto god Now wee must alwaies leaue the person of Iob bicause these things are euill applied vntoo him But yet the doctrine ceaseth not to be good for vs and meete for our saluation accordingly as we see that God vseth the like stile whē he exhorteth vs to repētance that is to wit he doth not simply commaunde vs that which we should do but he addeth a promisse to the intent to incourage vs the better vnto it And in deede if we should heare but onely our dutie not be certified of Gods good will toward vs it would be a meane too stay vs and hinder vs so as wee should haue no zeale nor affectiō to draw neere vnto god VVhen ◠man is in doubte and knoweth not whether he shall doo himselfe good or no by cōming vnto God hee becōmeth carelesse Therfore that we may be willing to returne into the right way wee must be assured that God doth wayte vpon vs and is ready to receyue vs yea and doth already reach out his hand vnto vs If we haue not this assurance in our selues wee can
Gods worde VVherefore let vs not bee afraid that wee shall not bee sufficiently taught in all perfection if we suffer God to declare his will vnto vs and desire the same at his hande being redy to receiue whatsoeuer he shall say vnto vs Then if wee haue the wit too suffer our selues too bee gouerned by Gods mouth wee haue the perfection of all wisedome wherein there is no fault to bee founde And why For the holy Ghost lyed not in saying that the proper and very naturall office of good doctrine is too teache men wisedome and reason that want it Nowe in the ende Iob rebuketh Bildad for speaking at rouers For in saying thou hast said as it is hee meeneth that Bildads words were not ruled and directed to the doing of that which he had too deale withall And it is a saying well worthy too be noted For such as flitter in the ayre after that sort in theire talke knowe not what the right deuiding of Gods woorde is but go about the bushe only turning about the pot according as wee see many that discourse in generalities and wote not howe to apply the doctrine profitably as they ought to doo To what purpose were it if I should stād heere a whole halfe day togither expoūd vnto you the one half of a booke soaring in the ayre and intreating of many thinges disorderly without regarde of youre profite and edifying Euery of you would go home to his house as wise as hee came out to Church and it were but a defacing of Gods word so as it should stande vs in no stead at all VVhat is too bee doone then Let vs remember well what is sayde heere namely that we must referre our doings too some certaine ende and that when wee take a matter in hande wee must speake too the purpose as they that are skilfull too set things in their right order so as there may bee no confusion As how According to that which I haue saied if we minde to comfort suche as are sad and sorrowfull and find themselues distressed in their cōscience or haue any great trouble it behoueth vs to seeke meanes to cōfort them by setting Gods mercie before them and too know their disease that wee may applie the fit remedies vnto it If we mind to abate the pride and rebelliousnesse that is in men it behoueth vs too shew them what Gods vengeance is to make them feele spite of their teeth that it is no sporting matter for it is able too drowne all things with a blast and is as a lightening to consume all to nothing If a man will exhorte those to pacience which are tormented and cannot paciently suffer the afflictions that God sendeth them or which are in wanhope and despaire it behoueth him too seeke the reasons that are fit for it For to what purpose were it to speake much out of order It is all one as if a man came to a Phisitiō and desired a medicine for some disease and the Phisition should go discourse and debate of his art in generall termes and so the poore sicke man should yeeld vp his Ghost in the meane while whereas he might easily haue bin cured if he had bin helped out of hand And to what purpose then hath al his talke serued If a man come to a Mason to put some building into his hād the Mason fall to discourse of building Castels and tell him of the rearing of buildings in the aire disputing howe it may bee brought too passe in the meane while regard not the present work what a toy were it If a man should come to a Lawier to aske counsell vpon some cace and the Lawyer should fal to disputing vpō the Lawes in generall and not applie the things to his present cace it were to no purpose So then let vs marke that when we deale with Gods word it behoueth vs to set some certaine marke before vs that wee wander not here and there but deuide it aright as they that know to what end they speake that our talke be not rouing and gadding too and fro For else wee may speake many good woordes but none of them shall serue to any purpose That is the thing which Iob ment to shew here in rebuking Bildads vnaduisednesse for not hauing the discretion to applie his good doctrine to the right vse of it And nowe he vttereth a saying that weyeth yet more To whom saith he tellest thou thy tale And whose spirit is it that is come out of thee In saying too whom is it that thou tellest this tale he sheweth vs that we ought to haue a regard of the persons to whome we direct our doctrine as I haue declared already I am not here for my selfe alone surely all of vs ought to profite in common And when I go vp into the pulpit it is not only too teach other men and to withdraw my selfe away from the rest For I my selfe must be a scholer and the word that proceedeth out of my mouth must serue mee as well as you or else it is ill with me But in the meane while if I content my selfe with estimation and haue no respect of you to make the doctrine that I bring too serue youre capacitie what a fondnesse were it So then it behoueth vs too haue the skill to applie the doctrine too such as God putteth vs in trust with For when hee putteth vs in office to bee his messengers he bindeth vs to his people and so linketh vs to his Church as it behoueth vs to haue our eies alwayes fastned vpon the same VVherefore if wee should cast foorth our words into the aire and shut our eyes without hauing consideration of those too whome we speake it were to sore an abusing of Gods word Then let vs mark well that such as haue the charge of teaching must consider what doctrine may be good and profitable whē they speake to the whole congregation that they may deale it forth faithfully and with good discretion so as it may be to the cōmon profite of all If wee haue not this consideration wee shall make suche a minglemangle and such a hotchpotch of gods word as there shal be nother tast nor sauour in it any more And why For the chiefe point is to know what it is that he demaundeth which commeth to be taught I meane not that he should demaund according to his fleshly lust but that he should demaunde the thing that is fit for him and may doo him good Now let vs come to lay forth that which Iob setteth downe heere VVhose spirit is it that commeth out of thee True it is that this sentence hath bin expounded as though it had bene saide Of what spirit speakest thou Is it of God or of mē And that interpretation is not to be vtterly misliked For surely when any man taketh vpon him to beare abroade the doctrine of saluation it behoueth him to take good heede that he vaunt not himselfe
downe before him Lo what we haue to marke And therwithall also we must come from the earth to the mē It is said that a righteouse mā wil haue a care of his horse his oxe and his asse but the wicked men will turmoyle their brethrē and neyghbours in eating vp the sustenance of their life without any equitie Therfore when we heare any speaking of the earth and the beasts let vs vnderstand that it is to the end we should be the more indifferent towards our neighbours which are our flesh and blood and of the self same nature that wee our selues are So that if we vse any tyrānie and crueltie that thing must needs be fulfilled on vs which is said in the holy scripture namely that our withholding of the wages of such as haue trauayled and taken paines for our profit shall cry vnto heauen and all creatures shall beare witnesse of the wrong extortiō that we haue don to our neighbours according also as the Prophet Abacuk speketh of it saying that the walles of the houses which are builded with deceyte extortion shal cry out loude and shirle and play the quirresters in that behalf as they terme thē so as they shall answere one another on either side the one side singeth behold blud the other behold murther the one behold deceipt the other behold crueltie the one behold pilling polling the other behold couetuousnesse the one behold periury the other behold robberie and another behold spightfulnesse So then let vs marke wel that according as wee shall haue abused the creatures of God so must they aske vengeance against vs at the latter daye And therfore let vs take warning hereby to walke with such cōscience as wee may go with our heads vpright not as perfect before God to beare out his iudgement and vengeance but rather as it maye please him to receiue vs by his infinite goodnes so to guide vs by his holy spirit as we may apply our indeuer to serue him with a good conscience according to the grace he shall haue giuen vs. Now let vs fall downe before the face of our good God with acknowledgement of our faults praying him to make vs so to feele them as wee may haue our whole recourse vnto his mercy and therewithall euery of vs so inforce himselfe to walk in purenesse of life as we may be able by the power of his holy spirit to resist all tēptatiōs and to follow whether soeuer he cal vs and iustly protest that wee haue serued the liuing God and sought nothing but too glorifie his name as it becommeth Christians too do For the performaunce wherof it may please him too graūt that all the time of our life we may seke altogether to please him and by that meanes edifie one another too drawe euen the silly ignorant sort to the light of the Gospel whervnto our good God calleth vs by his grace and that to the same end it may please him c. The Cxix Sermon which is the first vpon the .xxxij. Chapter THese three men left speaking to Iob bycause he esteemed himself to be righteouse 2 And Eliu the Sonne of Barachel the Buzite of the house of Ram was angrie and sore displeazed with Iob bycause he sayd he was more rightuouse than God. 3 Also he was angrie with this three freends bycause they had made none aunswer and yet condemned Iob. THat wee may fare the better by that whiche is conteined here and by the things that we shall see hereafter we must beare in mind what wee haue seene heeretofore namely that Iob hauing vndertaken a good case did hādle it amisse and that those which came to cōfort him hauing vndertaken an euill case vsed good argumēts apparāt reasons wherof profitable doctrine might be gathered And therfore ther was a fault in thē bycause they laid not a good foūdatiō and there was a faulte in Iob bycause he builded amisse vppon a foundation that was good in it selfe And that is the cause why it is said now that Eliu the Buzite was angry inflamed with wrath bycause those said men had not disproued Iob and yet notwithstanding had condēned him and also that he was angry with Iob bycause he went about to iustifie himselfe about God. So we see that this anger of Elius was not without cause aswell against Iob as against his three frends that came to comfort him For although Iob had a iust and reasonable quarrell yet did he farre ouershote himself and although the other alledged very good reasons yet did they resist God for their reasoning was to an euill purpose Now in the meane whole it is said that Iobs three freends left off to dispute any more against him bycause hee thought himselfe to be righteouse VVe haue seene that Iob made not so great accompt of his owne righteousnesse but that he thought there were many faults to be found in him and therfore on the contrary parte he protesteth himself to be a wretched sinner Howbeit he wold not condēne himself at the will of those which iudged amisse of his afflictiō The opinion and imagination of Iobs three freends was that Iob was a castaway before God bycause hee was handled so roughly But it is sayd that we ought to iudge discretly of the party whom god correcteth For we must not cōclude that euery mā is punished according to his offences Some times God spareth the wicked and wincketh at their misdedes and that is to their sorer damnation For they shall pay right dere for Gods goodnesse in tarrying for thē so paciētly Then if God do sometimes make no coūtenance of punishing those that haue deserued it let vs not therfore think that they haue made the better market nother let vs iustifie thē bycause God spareth thē And contrariwise whē we see a man beaten with Gods scourges let vs not therfore think him to be wickeder than all the rest of the world For it may be that God will trye his pacience not punish him for his sinnes Now Iob would not cōsent to this fonde doctrine of his freendes and that is the cause why he seemed to them to iustifie himselfe though he ment no such thing And therfore as hath ben hertofore shewed let vs beware of vndertaking any euill quarrell For we shall be blinded and it will seeme to vs that if a man agree not fully with vs he is so condemned as we ought not to haue any further talke with him But before we enter into disputatiō let vs be wel assured of the truth There is nothing worse than to be to hasty we know that these ordinary prouerbes are continually put in vre amongs vs namely that hast maketh wast and that a foles bolt is soone shot Seing it is so let vs learne to hold our iudgement in suspence vntill we be throughly assured of the truth And herewithall let vs marke that oftentimes it may happen that we shall be wrōgfully cōdemned before men
them But contrarywise Gods will is that we shoulde haue both skill and discretion that we be not abused and seduced by the false doctrines that men shall bring vs How shall that be done Truely we must not presume to iudge of Gods truth according to our owne wit and fancie But we must rather captiue all our reason and vnderstanding as the Scripture sheweth vs Neuerthelesse wee must therewithall pray God to giue vs discretion to discerne whether that the thing that is set before vs be good and right or no. And furthermore let vs with al lowlinesse desire to be gouerned by him and to be vnder his hande assuring our selues that by that meanes wee shall knowe whether there be any right in the matter that is told vs or no. Also it is the thing that our Lorde Iesus Christ alledgeth when he will haue vs to receyue his sayings I seeke not mine owne glorie sayth he but the glorie of him that sent mee Therefore it behoueth vs alwayes too searche to what ende the man tendeth that speaketh vnto vs For if wee see that the marke whiche hee shooteth at is that God shoulde be glorified and reigne ouer all men there must bee no more disputing agaynst him but wee must rest fully there But on the contrarie part if his doctrine tende to the defacing of Gods glorie too the turning of vs from his seruice or too the aduauncing of ambition and vanitie so as it builde vs not vp to bee the true Temples of God or if it grounde vs not vppon God too remitte our selues wholly vntoo him too call vppon him purely and to rest our selues vpon his grace and fatherly goodnesse Then doo wee see that there is no rightnesse in it True it is that we shoulde bee fore combred in that cace if God had not first of all shewed vs what maner of one this rightnesse is but if wee haue once the principles that hee hathe gyuen vs wee can neuer swarue vnlesse it bee long of our selues Beholde God telleth vs that hee will bee exalted and haue men too acknowledge that all goodnesse commeth of him Againe he will also haue all Lordeship and power ouer our life and therin holde vs so in awe as we may be gouerned by him and according to his good will he will haue men to be vtterly abaced and bereft of the trust of their owne rightuousnesse wisdome and strength he will haue vs to come and draw water in our Lord Iesus Christ as in the fountaine of all goodnesse hee will haue vs to call vpon him purely and he will haue the Sacraments which he hath ordeyned to be receiued as warrants of his grace and as meanes and helpes to further vs to serue him with so much the more free and earnest hart These are the things wherein there can be no glose nor any darknesse or difficultie So then let vs always haue this touchstone with vs when we come to the trying of any doctrine And then shall we perceyue whether it be right or wrong true or false pure or corrupted mingled or according to the true rightnesse which God hath shewed vs I say wee neede not to bee wrapped any more in doubts in this behalfe onely let vs open our eyes and therewithall pray God to guide vs by his holy spirit for without that we shall alwayes wander and not be able to discerne so much as little children according as S. Paul saith Gods spirit must be as a cresset to giue vs light or else we shall neuer comprehend Gods secrets They are spirituall and we of our nature are fleshly and earthly and we alwayes beare downwarde But if God inlighten vs by his holy spirit then do wee iudge of the doctrine and discerne in such wise as we cannot be deceyued by all Satans temptations And although he send vs deceiuers rayse vp many turmoilers that labour to turne all things vpside downe yet cannot that preuaile any thing against vs so long as Gods spirit is our light as I haue sayde alreadie Furthermore although God do sometimes speake by the mouthes of the wicked according as it is sayde that the kingdome of our Lord Iesus Christ shal be furthered now and then by occasion so as the hypocrits or folk that haue no feare of God but are led with vainglorie and other vanities shall serue for a time and God will make their doctrine auailable to the saluation of his chosen howbeit that it be to the greater cōdemnation of themselues although say I that this may now and then come to passe yet notwithstanding it is not the ordinarie meane For when it pleaseth God to haue vs edifyed in him immediately hee rayseth vp men that speake hartily and zealously yea and he giueth such a marke to the worde that commeth out of their mouth as men may knowe the working of the holy Ghost according as also Saint Paule sayeth And heere yee see that such as are in office to preache Gods worde ought so much the better too practise that whiche I haue sayde that is too witte too learne well themselues before they teach others so as their heart may speake before their mouth For the bringing hereof too passe let them pray God so to touch them too the quicke as they may haue the woorde well rooted in theyr mindes that they may be able both to serue their neighbours and too perceyue that they thrust not forth themselues at aduenture but that they are drawne by the holy Ghost Ye see then what wee haue to remember in this streyne Nowe in the seconde place Eliu protesteth that hee is a transitorie and frayle man so that hee cannot make Iob afrayed Neuerthelesse will he not winne any thing at his hand but by reason and truth Before wee come to the cheefe poynt by the way wee haue to marke the maner of speache that is vsed here which is that the spirit of God hath created him and that the breath of the Almightie hath giuen him life and further that hee is but myre and clay Truely this is well worthie to bee noted of all men For if we could beare well in minde that which is shewed heere vndoubtedly all pride would be buried in vs For what is the cause that men do glory so much in themselues and are so full of ouerweening but first for that they knowe not theyr owne originall beginning and secondly for that they haue not the skill to consider in good earnest that looke whatsoeuer they haue they hold it of God and that it is no heritage vnto them but that they haue their life all the appurtenances therof bicause it pleaseth God to preserue them Then if men could first consider from whence they come and secondly that whatsoeuer goodnesse is in them they hold it of gods mere grace it is certain that they should be rightly meekned Therfore it is sayd that we are fashioned of myre and clay Now let vs go boast our selues and make
sheweth and vttereth himselfe in suche sort as wee must needes bee worse than brutish and blockish if wee thinke not vpon him too submit our selues too all that is spoken too vs in his name and authoritie Thus ye see what wee haue too beare in minde And by the way let vs consider howe malicious the worlde is seeing that the woorde of God for all that it is so well preached and knowne is notwithstanding so ill receyued of most men and so little reuerenced insomuch that it shoulde seeme that men are purposed too spight God in reiecting all doctrine notwithstanding that they knowe and are fully assured that it is of him See ye not howe rebellious the Papistes are at this day But let vs not go so farre let vs come home among our selues Men professe themselues too bee minded too holde of the Gospell and yet notwithstanding let them bee spoken to in the name of God let things be laid open before them let matters bee made so plain vnto them that euen the veriest diuels of thē be conuicted that the things which are preached are taken out of the holy scripture and yet they cōtinue still in their stubbornnesse without making any conscience too striue agaynst god Their maliciousnesse is matched with shamelesnesse insomuch that men are come too such point as we neede not too go out of Geneua too see most manifest rebellion in setting light by God or too see such diuelish pride as too say Tushe God shall not raigne ouer vs let them prattle and talke what they list yet will we not yeelde a whitte for them Verily there is such rebelliousnesse to be seene that men make as muche account of the things that are spoken in Sermons as of Fables This thing is too notorious the examples thereof are to open and would God they were not such to our great confusion But yet in the ende they that haue dallyed so with so great a mayster must be faine to knowe him whome they haue wounded and pricked as the Prophete Zacharie sayeth So then it behoueth vs to marke well this sentence and so to marke it as wee may bee more apt and willing too bee taught at Gods hande than these wilde beastes are which sharpen themselues agaynst him too reiect all that concerneth his doctrine and pure woorde For there is yet some shamefastnesse in the Papistes VVhen they fight agaynst the holy Scripture for the maintenance of their Idolatryes and abhominations they seeke false glozes and shiftes and too bee short although their couering of themselues bee but with a wette yet notwithstanding they confesse that their intent is not too resist god But when men steppe foorth with such vngodlinesse as they cannot finde in their heartes too receyue one worde of that which is knowne too bee Gods truth but frette and chafe agaynst it so as there is not so much honestie in them as too admitte the thing which they knowe to be good but doo the cleane contrarie is it not manifest therein that wee bee much worse than the wretched Papistes VVherefore as I sayde at leastwise let thys serue vs for a warning that we bee not doublefolde condemned And specially aboue all things sith hee commeth vnto vs and speaketh too vs and gathereth vs togither in his name too the ende to be hearde and to sitte in such wise among vs as all of vs both great and small may referre our selues to him let vs bethinke vs to glorifie him not only with our mouth by confessing slightly that wee be his but also with our deedes by giuing proof in effect that we be desirous to be his heritage ▪ And sith he vouchsafeth this incomprehensible benefit grace and honour vpon vs to giue himselfe to vs and to be our life let there also bee an interchaungeable gift on our side let vs put our selues wholy into his hande let him possesse vs and let him inioy vs Furthermore whereas it is sayde that God dooth great and mightie things in thundering and in sending forth lightnings and tempests and that wee comprehende it not let vs be sure that in speaking both by his lawe and by his Gospell hee intendeth to lift vs vp aboue all our vnderstanding as in verie deede wee shall neuer profite in the doctrine of God nor in his word that is set forth vnto vs if we haue not this principle that is to wit that God exerciseth vs in secrets that surmount all our capacitie according as it is sayde that God hath prepared suche things for those that loue him as neuer eye of man sawe nor eare of man hearde nor neuer entered intoo the heart of anie creature Then if wee haue not that grounde wee shall neuer taste the things that are preached too vs euerie day Nowe too the intent wee may taste them well what is to be done Let vs consider that our Lorde calleth vs to his heauenly kingdome and is minded to draw vs out of this worlde Intend we then to be good schollers and to profite in the doctrine of our Lorde Iesus Christ Sith we see that we be plunged ouer heade and eares in this worlde and in these corruptible things let vs labour too wade out and let vs from day to day fight against our owne affections that we may draw neere vnto God and be made al one with our Lord Iesus Christ according as Saint Paule sheweth vs in the thirde to the Collossians that if wee minde to haue part in heauen and too cleaue vnto Iesus Christ who is gone vp aloft and to bee made one with him it behoueth vs too mortifie whatsoeuer is of the earth Furthermore let vs consider that oure wittes are too rude and feeble too conceyue what God is in full perfection insomuch that wee shall neuer haue any small taste of him except hee guide vs by his holye Spirite according also as Sainct Paule maketh the same conclusion in the foresayde text which I touched where hee cyteth the saying of the Prophete Esay Therefore after hee hath sayde that the sensuall man comprehendeth not the secretes of God he sayeth we bee renued by the holy Ghost too the ende wee may haue knowledge of them True it is that wee haue not beene of counsell with God according as hee declareth there againe afterwarde But yet dooth hee admit vs counsell so farre foorth as is expedient for vs Therefore when as wee knowe our owne infirmitie let vs pray him too inlighten vs by his holy Spirite that wee may know the things which otherwise would bee to high and profounde for vs. Nowe let vs fall downe before the face of our good God with acknowledgement of ours faults praying him to make vs so to feele them as wee may be touched with them to condemne our selues for them and to mislike of our selues and that in the meane while he will so worke by his holy spirit as we may be renued too obey him and to walke in his feare and that we may
what a raunging is that Therefore let vs marke well that Iob telleth vs heere for a general principle that when Gods works and the skanning how al things are done heere bilowe do come in questioÌ„ it behoueth vs to bee alwayes so reuerend minded aforehand as to think How now Heere is a dungeon to deepe for vs and therefore we must not presume to speake after our owne vnderstanding but simply woorship God and be sober without inquiring ouerfarre and in the meane whyle conclude that yet notwithstanding God guideth al things and nothing commeth too passe at aduenture but according as he hath determined of the same as this doctrine hath often bene handled more at large heretofore Marke that for one point And for a second let vs learne that whatsoeuer things concerne the spirituall kingdome of God ought to be taken for woonderfull things aboue vs accordingly as S. Paule speaketh of them The sensuall man sayeth he vnderstandeth not the secrets of God according as it said that the benefits which God hath prepared aboue for his chosen are so excellent as no eye caÌ„ see them nor minde of man conceyue them Then seyng it is so let vs learn to pray God to inlighten vs by his holy spirite and to make vs stye aboue the heauens namely by the power of faith for our naturall wit can neuer atteyne thither and that when we haue obteyned that we may also haue the foresayd modestie of not passing beyond the measure of our faith as Iob treateth therof anon after Ye see theÌ„ that the first point which we haue to mark in this streyne is that Gods works and specially his promises coÌ„cerning our euerlasting welfare which are coÌ„teyned in the gospel are woÌ„derfull things aboue vs and therfore that we must not step rashly malapertly nor presumptuously to them but reuerently pray God to make vs to taste his secrets so farre foorth as is for our behoof and to open the things from day to day which are dark to vs and not suffer vs to passe our bounds but that wee may take profit by the things that he shall open vnto vs and tarie his increasing of our faith And so let vs neuer speake nor thinke of Gods secrets but with all reuerence and humilitie Furthermore wheras Iob confesseth that he spake he wist not what forasmuch as he accuseth himselfe of rashnesse let vs also learne by his example to coÌ„demne al the talke that we shall haue cast foorth before wee haue bene taught by the mouth of god And let vs not bee ashamed to confesse our owne follie when wee haue shewed our beastlynesse in speaking without good ground Let vs not do as they do which clatter wheÌ„ they be rebuked for such do but gather more poyson and they thinke it well done of them to go through with the matter and to say Tush I wil neuer say otherwise I am stil of the same mind that I was Let vs not haue any such hardhatednesse in vs but when wee haue bene ouerbold in speaking to hastily and some wandering woords haue scaped vs before wee were wel grounded in Gods truthe let vs acknowledge our follie and renouncing our ouerhastinesse in speakyng at aduenture lette vs say with Iob I spake I wist not what But herewithall it behoueth also too bee well aduised for afterward and to practize the forealledged lesson of beleeuing or of beyng sure of our matter before wee speake And lette vs beware that wee beleeue not aught but that whiche our God hath shewed vs So then wee must come to this poynt that our fayth be grounded vpoÌ„ the woord of God and that the holie Scripture be all our wisdome VVhen wee be once come to that knowledge â–ª then may wee speake yea wee may speake of the things that passe our vnderstanding in asmuche as God shall haue shewed vs them by fayth as wee haue sayde afore Howbeeit it is not ynough for vs too acknowledge our faults but we must also resort to the remedie out of haÌ„d according as Iob hath giuen vs example therof For after he had sayd he had put foorth himself without vnderstanding wel what he spake he addeth Heare me I wil speak I will aske of thee to the end thou mayst teache mee Heere Iob preteÌ„deth to represse himself bicause he sawe he had plaid the looce colt in not keeping himself within his bounds Then his confessing of his fault is not after the fashion of many men which think themselues quite discharged with saying â—â— one word I haue done amisse and byandby after returne to their old byasse and are alwaies new to begin he doth not so but he sayeth Lord seing there hath bene such foolish rashnesse in me and that I haue so farre ouershot my self and run astray now poze thou me when I haue bin well taught in thy schole let me speake simply as thou haste taught mee and let it not befal mee any more to put foorth the things wherof I haue no skill This is in effect the matter that is coÌ„teined in this verse And wheras Iob sayeth heare mee I wil speake his meening is not too craue audience to speake what hee listeth for hee had done so to much alredy but he excuseth himselfe in saying immediatly that his questioning with God shall be to be taught at his hand Therfore let vs mark that there are two fashions of speaking vnto god The one is when meÌ„ pleade against him and lay forth their interrogatories make their obiections and thinke themselues to be very wise It is a lewd maner of speaking when we presume to enter so into disputation with God or to reply against his doings Let vs keepe ourselues from that kind of speche for it were better that our tungs were plucked out of our heads Although this be an ouercommon vice yet is it a detestable vice and such a one as is not in any wyse to be borne with Therfore as hath bin sayd afore let vs learne to keepe our mouthes shet that we speak not of our own head but when any imaginacions come in mind let them all fall to the ground For wheras I say it is not lawfull for vs too speak I meene that it behoueth vs to haue stay of ourselues not only for our tungs but also for al our affections Not that we be able to do so much that we should not still feele some tickling lust of desirousnesse to seeke somewhat to farre and of disputing against God but bicause it behoueth vs to fight against it to beat it down And that is the sobrietie whervnto it behoueth the faithful to be brought by the gospel that they may simply giue glorie vnto God by coÌ„fessing theÌ„selues to know nothing Then must all Gods children practise this point namely not to presume to speake so at randoÌ„ of whatsoeuer thing they thinke good But there is another kinde of speaking that is good and holie which they must followe and that is
worse deceiuing and being deceiued 132. b 4. 16. Euery scripture is giuen by the inspiration of God and is profitable to teach to improue to correct and to instruct in righteousnesse 70. a 43 251. a 11. 526. b 2. Hebrues 1. 3. THe Sonne is the brightnesse of the glory and the ingraued forme of the person of the Father 17. a 24. 710. a 24. 14. Are they not all ministring spirites sent foorth to minister 17. a 46. 486. b 42. 2. 14. That hee might destroye through death him that had povver of death that is the deuill 25. a 30. 16. Iesus Christ tooke not the Angels but he tooke the seede of Abraham 17. b 5. 18. Christ suffered in being tempted 577 b 43. 4. 12. The woorde of God is a two edged svvoorde and entereth through euen vnto the deuiding a sunder of the soule and of the spirit and of the ioynts and of the marow c. 410. b 19. 437. a 55. 446. b 4. 474 a 4. 539. b 42. 13. All thinges are naked and open vnto his eyes with vvhom wee haue to doe 149. a 6. 15. VVee haue not an hye priest which can not bee touched with the feeling of our infirmities but was in all things tempted in like sort yet vvithout sinne 146. b 7. 577. b 43. 816. b 20. 5. 4. Aaron ought to offer for sinnes 816. b 1. 6. Thou art a priest for euer after the order of Melchizedech 816. b 29. 6. 10. God is not vnrighteous that he should forget your woorke and labour of loue vvhich ye shevved toward his name in that ye ministred to the sainctes and yet minister 71. b 46. 700. a 20. 12. Through faith and patience we inherite the promises 564. a 48. 19. 20. VVee holde hope as an Ancker of the soule both sure and stedfast and it entereth into that which is within the varle whether the fore runner is for vs entered in euen Iesus that is made an hie priest for euer after the order of Melchizedech 233. a 20. 817. b 52. 8. 5. The giftes of the law serue vnto the paterne and shadovve of heauenly thinges 13 b 28. 10. 11. 12. Sacrificators coulde not take avvay sinnes by their sacrifices but Iesus Christ after hauinge offered one sacrifice for sinnes sitteth for euer at the right hand of God. 817. b 52. 9. 24. Christ is not entred into holy places made with hands vvhich are similitudes of the true sanctuary but is entred into very heauen to appeare now in the sight of God for vs 817. b 52. 10. 20 Christ through the vayle that is his fleshe hath prepared the way by the which we haue boldnes to enter into the holy place 227. b 25 31. It is a fearfull thing to fal in to the hands of the liuing God. 309. a 44. 590. a 5. 643. a 24. 35. Your confidence shall haue great recompence of rewarde 564. a 48. 11. 1. Fayth is the euidence of things vvhich are not seene 421. b 26 4. By fayth Abell offered vntoo God a more excellent sacrifice then Caine. 12. a 33 6. VVithout fayth it is vnpossible to please God c. And that he is a rewarder of them that seeke him 72. b 29. 7. Noe through the Arke condemned the worlde 3. a 50. 9. Abraham aboade in the land of promise as in a straunge countrie 407. b 29. 17. By fayth Abraham offered vplâ—aac 12. b 12. 12. 5. 6. Dispise not the chastening of the lord neyther saint when thou art rebuked of him for vvhom he loueth he chasteneth and scourgeth euery sonne that hee receyueth 155. a 10. 771. a 60. 11. No chastising for the present seemeth to be ioyous but grieuous but afterwarde it bringeth the quiet fruit of righteousnes 105. b 15. 12. Lift vp your handes vvhich hand dovvne and your vveake knees 70. b 40. 486. a 52. 659. a 32. 767. a 61. 14. Follow peace vvith all men and holinesse without the vvhich no man shall see the Lord. 603. b 41. 18. 19. Ye are notcoÌ„e vnto the mouÌ„tain that might be touched nor burningfire nor to blackenes darknesse and tempest and sounde of a trumpet and the voyce of vvoordes which they that hearde it excused themselues that the worde should be spoken to them no more 79. b 12. 19. Ye are not com to the sounde of a trumpet â–ª and the voice of words which they that hard it excused theÌ„selues that the woord should not be spoken to them any more 754. a 4. 29. God is a consuming fire 395. a 30. 643. a 28. Iames. 1 4. PAtience must haue a perfect vvorke that wee may be perfect and whole 814. a 26. 5. If any lacke wisedome let him aske it of God. 343. b 3. 692. b 21. 6. 7. He that asketh in fayth receiueth that vvhich he asketh but he that doubteth is like a waue of the sea toste of the winde 449. a 44. 651. b 26. 9. Let the brother of low degree reioyce that he is exalted 677. a 12. 10 The rich shall vanish away as the flower of the grasse 441. b 24. 11. The heat of the sunne withereth all 441. b 29. 14. 15. Euery one is tempted when hee is dravvne away by his ovvne concupiscence then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth foorth death 569. a 55. 21. Receiue vvith meeknesse the vvoorde that is graffed in you 659. b 59. 1. 8. Thou shalt loue thy neighbour as thy selfe 319. b 42. 10. VVhosoeuer shall keepe the whole lawe and yet fayleth in one point he is guiltie of all 186 b 50. 574. a 47. 575. b 23. 13. There shall bee iudgement mercilesse to him that sheweth no mercy 75. a 16. 76. a 59. 328. b 13. 431. b 57. 585. b 48. 16. If any man say to the poore depart in peace warme your selues and fill your bellies notvvithstanding ye geue them not those things that are needfull to the bodie vvhat helpeth it 585. a 61. 3. 1. Be not many maisters 541. a 4. 2. If any man sinne not in word he is a perfect man and able to bridle all the bodie 47. b 29. 251. b 18. 4. 6. God resisteth the proude 246. b 42. 13. To day and tomorrovv vvee will goe into such a citye and continue there a yeare and buye and sell and get gaine 66. a 16. 5. 4. The hire of the labourers whiche haue reaped your fieldes which is of you kept back by fraud crieth the cries of theÌ„ vvhich haue reaped are entered into the eares of the Lord of hostes 610. b 4. 11. VVee counte them blessed which haue endured you haue hard of the pacience of IOB and haue knowen what end the Lorde made 729. a 47. 1. a 37. 359. b 25. 818. b 39. 13. If any amoÌ„g you be afflicted let him pray 63. a 48. 376. b 14. 20. VVhosoeuer shall conuert a sinner shall saue a soule 648. a 61. 1. Peter 1. 2. VVE are elected according to the
one of vs to pricke forward himselfe according to the knowledge which hee hath VVhen a man is better taught than others it is certayne that he ought to be so much the more earnest and feruent in praying vnto God and also to haue a greater care of himselfe Thus ye see howe wee ought to consider what our abilitie and measure is And afterwarde when it commeth to the offering of our selues vnto God it behoueth vs to haue an eye to that which hee hath indewed vs withall for according as euery of vs hath receyued so shall he be the more blameworthy if he glorifie not god So then whensoeuer God giueth more abundance of his spirit vnto vs than to other men we must looke well to it that we make our neighbours parte takers with vs that suche as haue wisedome giue coūsell vnto others that such as haue abundance succour such as haue neede of it Lo heere howe wee ought to frame our selues vnto that which is spoken here of Iob namely that hee offered sacrifizes according to the number of his children As for the residewe whereas it is sayde that Iob offered sacrifize for his children it is to shew vs that suche as haue charge of others must be watchfull and that when any fault happeneth they muste hold themselues blameworthie before God for the same And this is well worthie to be marked For we see how ambition reigneth in the worlde If a man haue many children he is glad that he hath so many reasonable creatures to be vnder him at his cōmaundement If he haue wherwith to finde a great household he liketh well of himselfe for it But what All is but meere Ambition or vayneglorye For there is no regarde had of the charge that is matched with it True it is that God doeth men great honour when he gyueth those whome he hath created after his owne Image vnto thē to be their vnderlings But yet therewithall this honour carieth a greate bonde with it namely that such as haue householdes to gouerne must alwayes be watchfull For if an offence bee committed agaynst God in any household he that is the head maister of the house must thinke himselfe blame-worthie He must mourne before God as if himselfe were the partie that had done the deede and although he bee not consenting vnto it yet must he thinke thus with himselfe I haue not discharged my selfe of my dutie albeit that I watch both night and day Although I exhort as well my children as also my men seruants and my mayde seruants to serue God yet is it impossible for me to doe all that I ought to do For I see my childrē offend I see faults in my men seruants and maide seruantes Of whome take they it Although I take payne to instructe them yet are there many things to be founde fault with For I haue not giuen them such example as I ought Had I walked in the feare of God as becommeth me they muste needes haue folowed my steppes and so it may be that their stepping aside from the right way hath bene through my defaulte and offence and therefore I must shew them such example as I would haue them to folow If fathers and maisters that haue children and seruants vnder their hand had this regarde with them things would be better ordered than they bee And aboue all others Princes and Magistrates ought to marke this president that it behoueth them to be watchfull and to set good gard vpon such as are committed to their charge so as if there be any fault they must thinke themselues to blame for it and if they espie any disorders or loocenesse they must assure themselues that it is bicause they thēselues haue not discharged their dutie Likewise is it with the Ministers of Gods worde If they perceyue that the Church behaueth not it selfe as it ought to do so as it haue troubles and contrarieties in it and specially that Gods name be blasphemed it behoueth them to sigh for it and to beare the burthen of it assuring themselues that God sheweth vnto them that they haue not discharged themselues as they should haue done And heere ye see why Sainct Paule sayeth that hee is brought lowe bicause of the faults that were in the Church of Corinth Behold it was Gods will sayeth he to do me shame there Had Sainct Paule consented to whoredome or to robberie or to wantōnesse or to other such vices of the Corinthians No he had laboured to rebuke them by all meanes possible can it be sayde that he had shewed them the way of riot No whit at all But although hee had discharged himself to the vttermost towards men yet notwithstanding he ceassed not to feele still that God ment as it were to disgrace him in part so as he was faine to bewayle the offences and disorders that happened in the Church wherof he had the direction and charge If Sainct Paule who had had such a zeale to do his dutie did neuerthelesse feele himself blameworthy when there befell any misorder in the Church I pray you what will become of vs who are as colde as yce in respect of him what shall become of them whiche make no account at all whither God be honored or no but all is one with them so they may make theyr owne profite and mainteyne their owne state Then let vs marke well that which is said here that Iob sacrifized according to the nūber of his children and let vs likewise take good aduice to hūble our selues afore God and not onely to aske him forgiuenesse when the mischiefe is come to passe but also to preuent it as much as is possible And how That parents holde their children short that Maisters looke well about them so as God be serued and honored by them and their houses well ruled in all purenesse that they may be as it were litle churches Also that suche as haue a more honorable charge and authoritie be so much the more diligēt As for example that the Magistrates be circumspect to make lawes conuenient to hold their people in good order to cut off all things that are against the seruice and honour of God and that when they haue done so they be diligent to see good order kept whē it is once appointed so as they shut not their eyes to make countenance of not perceyuing the misorder a whit when a faulte is committed but alwayes haue medicines preseruatiue at hande That the Ministers of Gods word tarie not tyll all be marred and till the Diuell haue gotten his full scope but that assoone as they perceyue any breach and that things folow not on in good aray they indeuour to remedy it with all speede possible to the end that things go not to hauocke as they be cōmonly wont to do And now it foloweth that Iob sayd It may bee that my Children haue sinned and that they haue blissed God for so it is worde for worde But the worde
to shrowd themselues vnder this shadow colour of saying that it is impossible for them to vnderstande the meaning of the holie Scripture For we see how God hath applied himself vnto vs By the way wee haue to gather chiefely how it is the minde of the holy Ghost to shewe what Satans office is what his nature is and where aboute he busieth and applyeth himselfe altogither which is as I haue sayd to hunt after his pray without ceassing like a roring lyon And S. Peter vseth the sayd similitude purposely to waken vs that we might stande vpon our garde night and day and call vpon God to defende vs agaynste all the assaultes of our enemie and agaynst all that he can practize against vs True it is that we see not Satan ne perceyue not by eyesight what hee prepareth and practizeth to our destruction therfore haue we so much the more cause to be afrayde of his guiles and pollicies Lo here the cause why S. Paule sayeth that our fighting is not against fleashe and bloud For hereby he meaneth that if we had to deale with visible enemies wee myght well escape their handes by some shift or other and we might finde the meane to resist them But behold saieth he they be spirituall guiles that fight against vs of whom we haue no sight at all except God giue vs the eyes of fayth to espie howe Satan is agaynst vs specially by the teÌ„ptations that he triumpheth in our way wherby he eggeth vs to euill and laboureth to marre vs So then wee mustefully resolue ourselues of this poynte namely that the Diuels are alwaies buzy to procure our destruction that they go about the earth that they bee neuer away from vs that they bee euer seeking meanes to get into vs and that as soone as they finde neuer so small a breach they enter into vs to throwe vs into endlesse destruction and wee be surpryzed before we mistrust that we are assayled according as euery man knoweth by experience that we perceyue not when the Diuell is neere vs and yet in the meane while wee see our selues wouÌ„ded to death VVherfore when we feele any wicked desire in our selues so as we be caried some to one lewde â—ust some to another we must marke that it is the enemie that worketh so craftily And thus we finde by experience that the Diuels are euer practizing against vs specially againste those to whom God hath giuen wisedome and knowledge For although the Diuel possesse the wicked and reprobates and worke in them with all effectualnesse as Sainct Paule speaketh to the Thessalonians yet perceyue they not that the Diuell is any thing and they make but a sporte of their vices They be so bewitched in euill as they feele it not a whit For they bee become blockish as Sainct Paule sayeth in another place But wheÌ„ the faithfull finde their mindes attaynted with any euyll affection that Satan hath preuailed so much as to make entrance into them they know that Satan hath preuented theÌ„ vnwares that they perceyued not when he gaue theÌ„ battell or alarme VVe must not tarie till we haue such an assault but we must be afrayd take heede to that which is sayde For God sheweth the care which hee hath of vs and how it is not his will we should be taken vnwares for wante of knowing our aduersaries when hee sayeth that the Diuelles go about the earth continually hunting after theyr pray If a man shoulde tell vs that enemies were at hande and that there were certayne bandes comming vpon vs euery of vs would stande vpon his garde and deuise all meanes possible to defend our selues and to withstande them And why so Bycause wee bee fleashly and haue a care to preserue this transitorie lyfe But beholde our enemie Satan hath store of wyles and suttleties more daungerous and mischieuous than all the enemies in the world his desire is to cast vs all headlong into destructioÌ„ we know what strength he is of as hath bene declared alreadie it is expresly sayd that he is at haÌ„d with vs and that he besiegeth vs on all sides and that hee hath a thousande wayes to winde about vs VVhen all this is told vs yet we be neuer the warer is it not a token of more thaÌ„ beastly blockishnesse that we haue no mind at all of the heauenly lyfe that we coÌ„ceyue no more thaÌ„ we see like as the brute beasts do But wheÌ„ it is tolde vs that Satan ceasseth not to go about the worlde but continually foloweth the chace and is neuer idle wee muste profit our selues by that doctrine And why Bicause he being the enemie of our welfare desireth nothing els but to leade vs into the same destruction whervnto he himselfe is come As coÌ„cerning that God sayeth here Hast thou not marked my seruant Iob bow he is an vpright and sounde man which feareth God and withdraweth himselfe from euill This is to do vs to vnderstand that God spyteth Satan in those to whom he hath giuen the grace to walke according to his will. And herein we see vpon what coÌ„dition God hath set vs in this worlde namely that we shoulde be here as mirrors of his vertue For when hee giueth vs the grace to gouerne our selues by his holie Spirite he setteth vs as it were vpon a scaffolde to the end that his gracious goodnesse mercie should be knowen vnto vs thervpon he himselfe might be glorified against Satan in our persons And sure the honor is inestimable which God doth vnto vs wheÌ„ he choozeth vs I say when he choozeth vs poore wormes of the earth to be glorified in vs against Satan and to make his triumphes by vs Let vs consider what a thing this is towards men Alas and can God draw any thing out of men that may serue to his glory It is very certaine that he cannot for there is nothing in them but euill But what then After that God hath chozen vs he sheadeth out his holie spirite vpon vs and giueth vs of his grace where through it is his will to bee glorified in our persones and so maketh he his tryumphes agaynste his enemies And heerby wee be admonished not to thinke it a straunge matter if it please God to exercise vs with store of incouÌ„ters teÌ„ptations But rather when we perceyue that God keepeth vs occupied the frute that coÌ„meth of our incouÌ„ters ought to content vs throughly that is to wit that God is glorirified that his power is knowen in such wise as Satan is coÌ„founded in all his assaultes Seeing then that the issue of our coÌ„flictes is such so happy I pray you ought we not to beare them paciently Moreouer like as God spyteth Satan in the person of Iob so also haue wee wherewith to spite all our enemies wheÌ„ this protection of Gods is well printed in our hartes so as wee knowe howe it is hee that dwelleth reygneth in our
euery whit of it goeth incontinently vnto dust we be consumed either by woormes or by winde that is too say wee bee dispatched as soone as a worme whiche is but a thing of nought and which wee scarce esteeme as a liuing creature yet are we consumed sooner than it Thus we see what is sayd vnto vs in the firste place Afterward Eliphas addeth That men perishe and are câ—nsumed from morning vnto euening Some expounde this as though it were ment that men perishe in small time that is verie true But herewithall there is yet more that is to wit that wee passe not a minute of our lyfe but it is as it were an approching vnto death If we coÌ„sider it well when a man riseth in the Morning he is sure he shall not steppe foorth one pace he is sure he shall not take his repaste hee is sure hee shall not turne about his hande but he shall still wex elder and elder and his life euer shortneth Then must we consider euen by eye sight that our life fleeteth slideth away from vs Thus we see what is ment by beeing coÌ„sumed from Morning to Euening And it is sayde afterward that men perish for euer bycause no man thinkes vpoÌ„ it VVe must treate of these two poynts that wee may profit our selues by this doctrine The one poyntis that whatsoeuer we do we should alwayes haue death before our eye and be prouoked to thinke vpon it This as I haue sayde is well knowne among men the verie Heathen had skill to say so But what for that Euery man can playe the Doctor in teaching other men that which is conteyned here yet in the meane while there is neuer a good scholler of vs all in this behalfe For there is not any man whiche sheweth by his dooings that euer he knew what it is to be consumed from Morning to Euening that is to wit that all his lustinesse is but seeblenesse and that there is no stedfastnesse in vs to holde our selues in one coÌ„tinuall state but that we alwaies hast toward death death towards vs so as we must needes come thither at legnth Verily if we had no more but this single doctrine alone It would stand vs in no steade but to make vs storme torment our selues like as wheÌ„ the Paynims knew that our life was so flightfull they coÌ„cluded thervpon that it was best neuer to be borne and that the sooner wee dyed the better it was for vs Lo how the Paynims reiected the grace of God bicause they knewe not the honour that he doth vs when he sendeth vs into this worlde euen to shewe himselfe a father towards vs For in asmuch as wee be reasonable creatures haue the image of God printed in oure naturâ— wee haue a record that he holdeth vs here as his childreÌ„ And to despise such a grace and to say it had bene better for vs neuer to haue bene created is it not apparant blasphemie So then it is not ynough for vs to know that so long as we bee in this world wee bee consumed euery minute of an houre But wee must come to the seconde poynt that is to wit that when we haue well behild how brittle our life is we muste also marke how wee bee repayred agayne by Gods grace specially how we be susteyned vphilde by the same according also as these two poynts are matched togither in the hundreth and fourth Psalme For it is sayde there that as soone as God withdraweth his spirite and woorking all goeth to decay Yea but the Prophete addeth also that if God spredde foorth his power all is renewed in this worlde and all things take their liuelinesse of him VVee see then what we haue to marke that is to wit that when wee know our selues to bee lesse than nothing and that we be so subiect vnto death as wee muste runne thither as ye would say spite of our teeth we must vnderstaÌ„d also that in this so greate weaknesse God holdeth vs by the hand so as we be vphild by his power and strengthned by his grate Behold wherein we haue to reioyce But the chiefe poynt is that we should haue an eye to the benefit good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as the Prophet Esay sayth All fleshe is but as grasse Verily man is greene florisheth for a while but he withereth by by VVheras the word of the Lorde indureth for euer yea not only to coÌ„tinue in heaueÌ„ but also to the end that by it we may haue euerlasting life and be redeemed out of the vniuersall corruption of this earthly life that God may dwell in vs make vs parttakers of his euerlastingnesse VVe see theÌ„ wherto we muste come to profit our selues by this lesson as we shall see yet once againe anon Furthermore forasmuch as we see our selues wanze away so fast that froÌ„ Morning to Euening we go coÌ„tinually to our decay therfore must we bee the busier to bestow the time wel that god giueth vs bicause it is so short God hath put vs into this world to keepe vs occupied in his seruice if we haue long time yet caÌ„ we not be to diligent nor earnest in dooing our dutie too discharge our seluâ—s wheÌ„ it shall come to the poynt to do God seruice both with our bodies our soules But forasmuchas we see that he needeth but to turne his hand and behold we be at the last cast ought we not to be much more earnester to runne according also as the Scripture exhorteth vs shewing vs that this life heere is but a race and therefore we may not go loyteringly but euery maÌ„ must chere vp himselfe pricke and spurre forward himselfe Thus wee see what wee had as yet to note vpon this sentence where it is sayde that men are coÌ„sumed away froÌ„ morning to night But now let vs come to that which Eliphas addeth He sayth That they perish for euer bicause no man thinketh vpon it A man might demaunde heere whether wee shun death when wee thinke not vpon it For in the nine and forty Psalme it is sayd that the wise men and fooles are gathered all into one herde So then it behoueth vs to vnderstand that all mankind is shet vp vnder this necessitie of dying And wherfore then is it sayde here that all perish for euer bicause none thinke of it Firste of all Eliphas ment to teaâ—he vs here that men do as it were wex beastly when they looke not to theÌ„selues For loke what he speaketh here wee must alwayes referre it to the present case Hee maketh it not his generall case to treate of that mans life is traÌ„sitorie without going any further but he intendeth to shew vs that for somuch as we bee poore silie creatures creeping here vpon the earth wee cannot attayne to the perfection of Angels nor yet come nere it So then whereas he sayeth
iudgement and becommeth as it were our Iudge so as wee must bee faine too answere before him and too render him our accounte True it is that wee shal much more perceiue that thing which toucheth vs in our fleshe And why so For wee bee wholly giuen too that So then wee see commonly that menne feare famine pestilence sicknesse or death whiche is the vttermost If a man threaten vs with this wee bee afrayde but if a man speake too vs of God wee bee not moued a whit And why so Herein we shewe our selues too bee dull yea euen too the vttermost as they that differ nothing from Oxen and Asses in that wee make so small reckening of Gods wrath and of the damnation that is prepared for our soules I meane of them that continue enemies vnto God But if a man talke to vs of any thing that concerneth this present life wee are amazed out of measure Neuerthelesse in the meane time whyle other continue in their dulnesse God ceasseth not too exercise those that are his after such a maner as he maketh them too feele his wrath and then as I sayde they bee tempted muche more without all comparison than if they indured all the miseries that are possible too bee imagined Sometimes wee shall thinke it straunge that the faythfull should speake thus And what God hath shewed himselfe as a Lion towards me he hath broken all my bones I am on a burning fire I wote not where to become my soule is as it were swallowed vp my bodie is as good as rotten and there is nothing but stinch in me VVherefore is it that the faythfull speake so It seemeth that they bee nice and womanishe and yet notwithstanding these are they that were most strong and stedfast and whome we haue seene gouerned by the spirite of God so as they haue had an inuincible courage Had not Dauid a goodly pacience God exercysed him verie much and yet we see he alwayes had the vpper hande so he was neuer caryed away vnto wickednesse for all the trouble that befell him Ye see here a man of armes who hath bene practised in all maner of battayles not onely for a day or for a yeare but all his lyfe long and yet for all his experience he complayneth as if hee had neuer beene acquainted with any aduersitie or as if he wist not what it were to be afflicted Yea verely But as I haue sayde let vs marke that he was not pressed with bodily harmes And although he were sensible as other men are yet had it not greatly grieued him too beare any sicknesse or too suffer any such other like thing VVhat is it then that driueth him too complaine so It is bycause hee entereth into hymselfe and is touched in his conscience as though God had not onely forsaken him but also were become his deadly foe and pursued him euen vnto hell too say thou shalt haue neyther peace nor truce but I will drowne thee altogither Seeing then that Dauid was so pressed wyth the feeling of his sinnes and perceyued that Gods wrath was kindled agaynst him yee see what nipped him euen too the heart Ezechias felte as muche For God not onely afflicted him with sicknesse as may commonly befall vnto vs but also besides that he shewed him a token of his displeasure Therefore it seemed vntoo him that God woulde repeale and disanull all the grace that hee had graunted him before And further that his deathe shoulde cause Gods seruice too bee quite ouerthrowne which had beene stablished by his hande VVhen Ezechias conceyued so great and so horrible vengeance of God there was good reason why hee shoulde be so dismayde And so yee see why hee made such complaynts as ar conteyned in this song Therefore let vs marke that when God afflicteth vs in our bodies wee can well take paciently the miseryes that hee sendeth vs for that is nothing in comparison of the anguishe whiche they indure whom he maketh to feele his wrath and vengeance and yet notwithstanding it is for our profite too come therevnto And although it be so harde and bitter a thing vntoo vs yet neuerthelesse wee must bee fayne too come too it And why so For they that conceyue not theyr bodily tribulations passe not too seeke helpe of the diseases of theyr soules bycause they perceyue them not at all and so consequently they passe not to seeke attonement with God for they consider not his iustice So then as I sayde it is more than necessarie for vs to be wounded with Gods iudgement that when wee haue taken holde of it we may bee constrayned to grone vnder such anguishe according as wee see it to haue beene in Iob. True it is that euerye man shall not haue like measure and God also knoweth what wee bee able too beare According as a man shall bee weake and as God shall not haue indued him with so great a grace of his holy spirite so verily will hee make him too feele his iudgement thereafter howbeeit hee will holde him vp and make him to taste of his mercie in the middes of his wrath so as the same shall not vtterly dismay him But as for him that hath receyued a more singular strength and whome God hath fortified with his holy spirite he must be faine to sustaine greater brunts and farre rougher assaults than such as are feeble like litle children And here ye perceiue why we see these spirituall battayles in Dauid Ezechias and Iob which neuer a one of vs shall finde in himselfe True it is that we shall haue our portion of them for as I haue sayde without it we would become dullards and it woulde be a signe that we were forsaken of God so as we should haue our consciences rocked asleepe too much But when God presseth vs with his iudgement it is but for a small while if wee compare our selues with the holy persons that haue incountred agaynst the sorrowes of death and hell And why so For God had armed them yea and hee had so fenced them with his owne strength that although they were bowed yet were they not vtterly beaten downe and if they were beaten downe yet did God lift them vp againe And therefore it behoueth vs to marke well what is sayde vnto vs here Furthermore when we see Iob so sore pressed euen Iob I say who was the mirrour of pacience let vs learne to walke aduisedly For if this happened to the greene tree what shall become of the drie tree VVe see that Iob was so hartburned with anguish and wee see he was so dulled with torments as he wist not what to speake and what shall become of vs then if God list too scourge vs rigorously must we not needes quaile vtterly But this must not astonie vs neuerthelesse it standeth vs on hande to bee afrayde For we can be hardie ynough while we bee farre from blowes as our ordinarie maner is insomuch as there is none of vs all but he will
teeth outwarde And therefore a man neuer honoureth God in good earnest vnlesse hee bee confounded in himselfe For the matter consisteth not altogither in saying that God must bee superior ouer vs and wee subiect to him as all other creatures are But wee muste yeelde him this honour which is specified here namely that he only is righteous and that there is nothing else in vs but all maner of wickednesse too the ende wee may haue our mouth shette and bee distitute of all excuse so as wee maye not make any account of our selues but acknowledge that nothing belongeth too vs but shame and that we deserue too be cast away as stinâ—â—ng and cursed creatures If we bee not come too this poynt it is no honouring nor seruing of God according as Saint Paule sheweth in the thirde to the Romaines For in speaking of Gods infinite glorie hee sayeth it becommeth vs too come before him with such feare and lowlinesse as wee may bee lyke poore offenders with halters about their neckes so as we shoulde go to hell if hee plucked vs not backe of his infinit goodnesse So then it is not without cause that God afflicteth his seruants and presseth them in such wise as hee bringeth them to this poynt too the ende hee may bee gloryfied in them As touching that he sayth that his wordes are swallowed vp it is as much as if he had sayd that he speaketh not Rhetorically as wee see some men do who are eloquent in setting out their own aduersities As for those that are Cokneys if they indure any little aduersitie they neede no man of lawe to pleade their case it seemeth to heare them speak that there are none but they on whom men shoulde haue compassion But they that can so well pleade and babble shewe well ynough that their aduersitie did not so greatly greeue them for had they beene touched in good earnest it is certaine that they woulde shewe that which is sayde heere And heere ye see wherfore it is expresly sayde in the song of Ezechias that hee had chattered like the Swallowes and that hee had no more had the voice of a man to vtter his conceyt but had beene so shet vp that time in sorow that he wist not what to say nor howe to couch his wordes to vtter what hys mynde was Let vs marke then that when God summoneth his seruaunts in suche wise hee sheweth himselfe to bee their iudge and pincheth them to the quicke as they are euen destitute of wordes and confounded and know not howe too expresse their meenings Although say I that God woorke so and that hee oftentymes deale roughly with vs yet notwithstanding let vs call to mind the conuenient remedie least wee bee put to vtter confusion And this is it that Sainct Paule meeneth when hee sayeth that God by his holye spirite gyueth vs gronings which are intollerable VVhen Sainct Paule speaketh of the prayers of the faythfull I meene of the better sort hee sayeth that when God maketh vs too pray earnestly then wee grone yea wee euen grone but wee haue not a woorde at hande for if a man shoulde demaunde of vs what is it that thou sayest VVhat is it that thou desirest of God VVe wist not what too say too him VVee muste keepe that as a thing locked vp so as wee cannot declare by woorde of mouth what wee ment too say Yee see then howe God remedyeth that whiche is spoken heere which is that although all oure speeche were swallowed vp yet hee giueth vs a meane too finde him and to get too him which meane hee alloweth and although that this kinde of language be not vnderstoode of men yea and that euen the partie himselfe which prayeth vntoo God bee intangled so as hee cannot vtter his woordes yet doth God vnderstand such maner of speech Nowe forasmuche as wee see that God heareth our gronings when wee bee so abashed that wee bee vtterly dismayde in our selues Let vs beare paciently the aduersities which hee sendeth vs seeing that hee giueth such successe as all of it redoundeth too our profite and welfare Lo what we haue too marke vpon this straine Heere withall Iob vseth certaine similitudes too shewe howe it is not without cause that hee complayneth so Hee sayeth will the wylde Asse bray when hee hathe grasse no more wil the Oxe when hee hath fodder And furthermore Can a man eate a thing that hath no sauour â—â— the white of an egge without salt By such similitudes Iob meeneth that both menne and beastes are glad when things fall oute too them after theyr minde or desire â–ª VVhat is the thing that the wilde Asse seeketh Hee desyreth pasture Therefore when he hath grasse at will he careth not to bray or to greeue himselfe VVhy so For he hath the thing that hee desireth An Oxe likewise is contented when he hath fodder giuen him But contrarywise sayth he howe is it possible that a man should be made to like of the thing that is agaynst him Verely wee will not eate of the meates that are vnsauerie If a man shoulde make vs to suppe off the white of an Egge it were ynough too make vs spewe for it were a thing that woulde go agaynst our stomacke Seeing that this worde betokeneth an vnsauerie thing what is to be sayd of a bitter thing that shoulde serue to choke vs But yet much worse are the miseries wherewith Iob was afflicted And therefore he concludeth therevpon that he woulde fayne haue his owne wishe which is that God woulde kill him at the first blow and not make him to pine away after that sort Yee see in effect what is ment heere And first of all let vs marke that this sentence is good and true yea and that the doctrine conteyned therein is verie profitable for it is expedient for vs too bee warned of our passions There are which stande much vpon the reputation of their owne vertues and therefore it is good for vs to knowe that we haue neede too haue our fleshly desires repressed VVhy so Too the ende that if things fall oute according too our mynde wee may haue skill to say Beholde God giueth vs our heartes desire and therefore wee haue whereof to reioyce And that if things fall out agaynst vs wee maye acknowledge and say beholde it is God that afflicteth vs VVherefore Euen bicause we haue offended him and hee will cut vs oute our morselles It is good therefore that these things here shoulde bee knowne vnto vs and that wee should minde them and that the remembrance of them should oftentymes bee renued And speciallye it is a great shame for men that they haue no discretion seeing that the brute beastes can shew them howe that according to their measure they haue some discretion True it is that there is no reason nor iudgement in an Oxe nor in an Asse Yet hath God giuen them a certaine witte whiche leadeth them thither as their nature goeth Nowe let vs consider
what it is that God giueth vnto man who ought too haue iudgement Bycause of the spirite which is imprinted in his soule It behoueth him to haue discretion But yet let vs note further how it behoueth vs inespecially too fight agaynst oure lustes Howe so An Asse will leaue hys braying when hee hath pasture afore him so will not a man do he will not content himselfe Verie well It is good that a man shoulde thanke God when he hath prosperitie and that he shoulde know how he is so much the more beholding to God but he must not fal asleepe vpon it Let vs learne then that here are two things The one is that when God giueth vs meate and drinke we be worse than the brute beastes if wee make not account of such a libertie but be so blockish in our hartes that wee consider not howe liberall and gracious God is towardes vs Thus much for the first poynt But wee conceyue the cleane coÌ„trary in many men yea after a maner in al men For howe great is our vnthankefulnesse if God giue vs meate and drinke haue we the stayednesse that is in brute beastes to holde our selues in quiet and contented No we be like vnsatiable Seagulles How fowle and howe excessiue are our appetites See howe an Asse eateth Although he haue trauelled with great paine when he is put to pasture he satisfieth himselfe and then layes him down vpon it he is contented But as for a man though he haue crammed in as much as foure or fiue men could swall owe vp he is not contented with it hee regardeth not what is meete for him but he will still bee heaping vp and gathering in of more VVhen a man hath his Garner full yet hath he a bellie too bigge for it VVhen he hath his wine seller well stored he thinketh that that is nothing VVhen he hath prouision ynough for a whole doozen of persons yet will he not be contented he is like a 〈◊〉 that can neuer be filled Ye see then how men are 〈◊〉 away by their lustes so as they be neuer satisfied such is their vnthankfulnesse And what iudge must such maner of folk haue Euen the Asses and â—â—en The Angelles neede not to come downe from heauen too poure Gods condemnation vpon their heads In the order of nature a man may perceyue that there is much more reason and modestie in the dulnesse that is in these beasts thaÌ„ there is in men who ought to haue a further consideration Beholde a speciall poynt which we haue to marke here But on the other side also let vs learne that wee must not bee lyke the brute beasts in seeking nothing else but bellie cheere For when God sendeth vs prosperitie we must not holde vs there that must not be our Butte to shoote at VVhat then Let vs vse the sayde prosperitie passing continually still further and preparing our selues too affliction if God list to sende vs any to the intent we bee not taken vnwares bycause wee made reckening too haue lyued alwayes at our ease I say let vs beware wee fall not asleepe in suche carelesnesse when God sendeth vs pasture and that wee bee handeled as well as wee woulde wishe But let vs continually quicken vppe ourselues that wee may attayne too the benefyte wherevntoo hee calleth vs Marke this for a speciall poynt Nowe whereas it is sayde that wee cannot bee made too eate that whiche iâ— without sauour and that wee cannot suppe off the white of an Egge without salt Heereby wee may knowe as I haue sayde howe that before the blowe come it is good too forethinke oure selues that colde and heate vnsauerie vittayles and all other such things are as it were aduersities which we shunne by nature Verie well needes must wee feele this geere for wee bee not senfelesse But howsoeuer the worlde go let vs make our selues readie too indure paciently the thing that is vnsauerie Let vs bee contented that God shall do it for our profite And therewithall let vs assure our selues that sithe hee ordeyneth it his onely will muste bee a better taste vnto vs than all the things that happen too vs by oure owne good will. VVhat shall be our salt then to make vs finde good taste in all the aduersities that can befall vs so as wee maye beare them paciently Obedience so as wee acknowledge and say go too I see heere howe God afflicteth vs And why First bycause we be worthie of it and secondly bicause it is his will too aduaunce our welfare by that meane Beholde I say what will make vs too finde good sauour in that which heeretofore was as ye would say lothsome This then is the poynt that we must come vnto when we be desirous to finde fauour in all our aduersities that we may paciently receyue all the corrections whiche it shall please God to sende vs and that wee may frame our selues too his good pleasure desiring nothing but that he will accomplish as he hath begonne to the intent that beeing guided and gouerned by his holye spirite we may seeke nothing but to loue serue and honour him and too holde all that for good and rightfull which it shall please him to sende vs. And nowe let vs cast our selues downe before the face of our good God in acknowledging our faults praying him to make vs perceyue them better than we haue done hitherto and that when it shall please him too make vs feele his iudgements although we be pressed out of measure to our owne seeming yet notwithstanding we may not ceasse to resort vnto him continually hoping that he will deliuer vs from al our aduersities according as of his infinite mercie it is his will to reach out his hande too vs continually and that although that at the first wee perceyue not that he is minded to ayde vs yet we may wayt paciently till time conuenient come too shewe vs that he hath alwayes beene freendly and fauourable too vs yea truly by meane of our Lorde Iesus Christ according as it hath pleased him to chooze vs in him and to call vs to the knowledge of him too the ende too make vs all members of his bodie That it may please him to graunt this grace not onely to vs but also to all people c. The .xxiiij. Sermon which is the second vpon the sixt Chapter 8 VVho vvill cause my desire to come to passe and that God may sende me my longing 9 VVhich is that hee shoulde breake mee in peeces and that he shoulde stretch out his hande and cut mee off 10 For then should I yet haue comfort I shoulde reioyce in my griefe let him not spare me and I vvill not denie the vvordes of the holy one 11 VVhat is my strength that I shoulde bee able to indure and vvhat is mine ende if I should prolong my life 12 Is my strength the strength of stones ' or is my flesh of steele 13 I can no more and my might fayleth mee
And yet notwithstanding in the mean while men make countenance as though they sawe no such thing and would fayne couer the leawdnesse which is too too apparant and notoriouse It is euen like as if a man had cast vp a handfull of ashes to darken the sunne should say that the day were at an end The things are knowne as well as may be and yet do men stil aske what is it And which worse is as I said the same is seene euen in the seate of iustice On the other side it is to be seene how the diuell possesseth al. The Temples of God which ought to be dedicated to the seruing and worshipping of God purely as he commandeth are stuffed with ydolles so as there is nothing but corruption and caneldirt wherwith to send silly soules to destruction In effect wee see that in all the life of man there is nothing but disguising of things so as there is no more tidings to be hearde of the sayd soundnesse and vprightnesse whereof wee haue spoken And heerewithall we haue to marke thys saying That the words of an afflicted person or of a despised person passe away into the winde For ye see howe the cause why men auaunce them selues against God is for that they set too much by themselues and thinke there is no wisedome but in their owne brayne Truly in all the affaires that men haue euery man seekes his own auayles And therefore when a naughtipacke woulde eschue the punishment that he hath deserued he wil by and by haue his faire flatteries and gloses at hand to the intent it shuld not be knowne howe the cace standeth whither it bee a money matter or any other thing Behold how men corrupt the truth and turne it into a lie for their owne aduauntage sake But if the case concerne the doctrine of faith and the Gospell what else is the cause of so manye countersayings and that we see so many Sophisters come now adayes to mocke God flatly with their sophisticall suttleties but the pride that is in those which thinke thēselues to haue witte ynough to winne their spurres and to reason Pro con as they terme it that is to reason of and on or too fro on both sides No doubt but Gods spirite ment too taunt here this pride and presumtuousnesse too the ende that if we purpose to keepe our selues from being enimies to God in fighting against his truth we shoulde shake off this ouerweening and not despise oure neighbours to tread them vnder feete but rather be contented to be taught euen by a little childe if God shall haue opened more vnto him than vntoo vs according as Sainct Paule sheweth that such as haue the spirit of prophecie although god haue giuen them the grace to teach others must notwithstanding not disdayne to giue place too any other vntoo whome God shall haue giuen more knowledge than to them Yee see then what we haue too marke in this streyne And finally Iob concludeth that those which pretended to be his friendes do nothing else but dig a pit for such a man to stumble into as ought too bee hilde vp and that they seeke nothing but too winde the fatherlesse Hee vseth this manner of similitude bycause a fatherlesse childe hath no meane to defend himself but is left as it wer to the spoile So Iob as one whom God scourgeth to the vttermost sheweth vs that we shal not scape Gods hand and vengeance except we laboure to succoure such as are miserable that is to say suche as are worthy of pitie and compassion as was sayde yesterday Lo what we haue to marke in the first place But in conclusion hee exhorteth them too turne againe and then saith hee there shal be none iniquitie Turn yee agayne saith he once ageyne And my righteousnesse shall appeare in this behalfe Iob in exhorting thē sheweth well with what mind we must find fault with the euill and condemne it that is to witte to bring men backe againe if it be possible to atteyne to it Therfore let vs thinke vpon it to the intent that such as will take warning may not perishe in their sinnes but rather that being sorie for thē and ashamed that they haue offended God they maye retourne vnto him with a greater affection True it is that when we find that such as haue offended God are not touched with the feeling of his iustice of his vengeance insomuch that if a man manace them he shall win nothing at their hands it behoueth them too bee touched too the quicke to make them abashed if hee purpose to bring thē to repentance But howsoeuer the cace stand we must alwayes shoote at this marke which is shewed vs heere that is to witte to drawe them backe according to the manner that Iob vseth in this proceeding here And as touching that he sayth Turne ye againe and there shall be none iniquitie true it is that a man may expound this streyn as if he sayd There shall be no more iniquitie in you But there is more reason too saye Retourne ye and there shall bee no more iniquitie Turne ye agayne and my righteousnesse shall be knowen heere as if Iob shoulde saye what hath bin the cause that you haue hitherto condemned me as a man whome God had cast away so as to your seeming I shuld be the worst man in the worlde what is the cause why I haue cryed out in my selfe and haue not bin herd at your hands It is for that you haue turned your backs to al reason and therefore turne yee agayne and my righteousnesse will be apparant This wil be the better vnderstood when I shall haue applied it to our instruction First and formost we be put in mind heere that whensoeuer wee condemne the good and allow the euill that commeth of our owne meere default so as we cannot say behold I haue bin deceyued and I wist not what the matter ment Let vs not alledge this nor that For it is certaine that we shall alwayes be found blameworthy if wee condemne that which is good and allowe the euill and God conuicteth vs inasmuch as he declareth that we haue not voutsaued to open our eyes and to see what hee sheweth vs Do men then followe lies in sted of truth Are they so blind that they know not what is good It is bycause they haue turned their backs vpon God and for that there is in them some maliciousnesse some hypocrisie or some carelesnesse Then if God suffer vs to haue our eyes so seeled vp as we cannot discerne betwene good and euill it is bycause we haue not had so good regard vnto God as becommeth vs when he was redy to teach vs familiarly ynough Marke this for a speciall poynt But whensoeuer we bee so caried away as wee haue not the spirite of wise dome but do euen allow of the euill yea and cherish it the remedy is for vs to returne and that we be not wilfully
engraneth the same still with his finger that is to say with the holy Ghoste So let vs come backe againe to the article that I haue touched which is that the Scripture speaketh of the battells which wee haue in our owne nature without taking hold of Gods goodnesse which is from aboue As how VVe haue alredy alledged some records where it is sayd That a man is but a breath or a wind that passeth away and returneth no more It should seeme that man is likened to the brute beastes Yea and he should be like them in verie deede if God did not put to his hande For whence commeth the immortalitie of our soules but of a speciall fauour that God beareth vs Saint Paule saieth that only God is immortall VVe then are rransitorie we doe nothing else but fade awaye and what are oure soules Euen the very Angels of heauen shoulde also bee mortall howbeit for so muche as God hath breathed his owne power into them they must needs continue in him It is he from whēce procedeth the immortalitie I say euē of the Angels and it behoueth vs also on our part to draw out of the same well according as it is said in the Psalme Lord in thee is the fountaine of life and in thy light shall we be enlightned VVe see now how men being considered in them selues haue nothing in them but dedlinesse according as it is sayd in another sentence of the hundred and fourth Psalm Lord drawe thou away thy spirite and all things shall decaye and come too nothing Nowe when the holie Scripture speaketh after this manner it is not too take from vs the hope of the Resurrection nother is it to make vs thynke that wee bee not immortall but wee muste alwayes beginne at thys poynte namelye too knowe what oure owne weakenesse is and afterwarde mount vp by degrees to know what God hath put into vs VVhat are men then A wind a smoke Howebeit for as much as God hath breathed a continuing power intoo vs therefore wee bee immortall Furthermore it behoueth God to stablishe that thing whiche he hath once put into vs for if hee mainteyned it not by his grace all woulde goe to decay And specially we must come to the Highest poynt that is to witte to the Resurrection which is promised vs And where shall wee fynde that Not in our owne nature But wee muste stie vppe aboue the worlde and wee must vnderstande that there is none but onely Iesus Christe whiche is the true mirrour wherein to see that thing There wee see that God will rayse vs vp againe too glorie that hee will plucke vs out of the corruption and rottennesse wherein we nowe walke and wherein wee shoulde abyde for euer were it not for this extraordinarie remedie whereby hee helpeth the matter Yee see then howe wee must bee fayne too come too Iesus Christ to knowe whereat it behoueth vs to looke when we hope to be raysed vp agayne at the last day Verely Sainct Paule vseth certaine similitudes whiche hee taketh of the common order of nature too shewe the Resurrection as when he sayth ye see how the graines of corne and other seeds are cast into the ground and there rotting do growe vp againe Nowe saythe hee in that men sowe the bare corne and afterwarde the same groweth vp againe out of the rottennesse whereintoo it behoued it to be first turned ye haue a figure and image of the Resurrection But yet is not this as muche to say as that wee see oure Resurrection there It serueth onely too shewe that the faythlesse are vnthankfull and ouerlewde to Godwarde when they dispute how it is possible that our bodies shoulde ryse againe after they be so rotted and turned into duste If suche as will be so wise in theyr owne conceyte do shoote out their suttle deuises and therevpon conclude that it is vnpossible for God to rayse vs vp againe Saincte Paule sheweth that suche folke are malicious and that it is nothing else but their owne vnthankfulnesse that turneth them awaye from the receyuing of this power of God whereby hee poomiseth too set vs in perfite state agayne And why so For he gyueth vs certayne familiar likelyhodes in the order of nature too assure vs of his good purpose So then when Sainct Paule vseth the foresayde maner of reasoning it is not meante that oure Resurrection shall bee as a naturall thing but it is to make vs vnderstand the infinite power of God and to honour him and to yeelde him the prayse that belongeth vnto him and therewithall to looke vpon the promise which he hath made vs which is that although it farre surmount all our vnderstanding and bee a verie straunge thing that God shoulde make vs newe agayne when wee bee turned intoo duste yet notwithstanding hee will restore vs euen when wee shall haue beene turned too nothyng Althoughe I saye that this be hard to be beleeued yet must we trust that God is neuerthelesse able to doe it by his power wherethrough hee is able to doe all things according as it is sayde in another place to the Philippians Nowe therefore let mens wittes discourse what they can let them raunge euen to the Diuelles in hell and yet it is certayne that they shall not bee able too diminishe Gods power Neuerthelesse when they encounter the sayd promise that is made vs of the Resurrection which is the thing that surmounteth all our capacitie they go about to diminish yea and as much as in them lyeth vtterly too abolishe Gods wonderfull power whereby hee is able to do all things Nowe let vs come againe to that which is sayde heere Alas Lorde I shall see no more good The eye of the Seer shall see me no more I shall no more returne out of my graue VVhy speaketh Iob thus Is hee as a man in dispayre that casteth awaye all the taste whiche hee had earst felte of Gods goodnesse touching the Resurrection No but hee setteth out man alone by him selfe from the graces whereof God hathe made him partaker by his owne meere goodnesse And euen so ought wee to doe likewyse Yea and it is a speciall poynte well worthie to bee marked for moste men abuse them selues and haue not the discretion too saye Beholde oure God hath done vs exceeding muche good but wee must consider that wee bee beholding to him for all that euer wee haue And it is a ryght necessarie lesson for vs nowe a dayes For how shall men be able to humble themselues except they set before them on the one syde Gods gracious goodnesse to say This is not myne own I haue not this of my selfe my possessing of it is but bycause hee lendeth it me therefore I must do him homage for it and therewithall consider howe fauourable my God is to mee and howe bountifull hee sheweth himselfe towarde me Thus yee see that the meaning of Iobs wordes is to expresse what man is if God leaue him vp to himselfe
mouth For God hath set hys sustenance in the labour of his hands If I do him wrong it is as much as if I sucked the bloud out of him whome God hath cōmended vnto me and whome I am bound to releeue Yee see then how euery man ought to haue an eye to his estate and I haue alleaged examples to the end that euery one of vs should lay it forth by peecemeale that according as any of vs haue too deale with our neybours we should behaue our selues in such wise as wee might giue no man occasion to complayne of vs and furthermore also that euery man should haue an eye to hys owne household For before God it is not ynough for a faithful man to forbeare euildoing directly himselfe but also he will haue al croked wayes to be farre from vs and specially that we haue a care to gouerne our houses that God may be honored both of the childrē and of the husband and of the wife and of the master of the mēseruants and of the mayd seruants And would God that this were thought vpon better than it is For where the heads of a house go astray and haue no feare of God nor religiō in them there it is to be seene that al goeth to wrecke and that the children also do no honour to their father mother for they become not better but before they can haue any discretion ye shall see them rooted in naughtinesse and the men and maydens shal be full of corruptiō True it is that maysters and mistresses can tel wel ynough how to finde fault when their seruants commit any lewd prankes or filche any thing from them or serue them not as they would haue them but in the meane while if God be offended a thousand wayes it makes no matter that shal be let slip So much the more therfore behoueth it vs to marke well that which I haue saide namely that we must not thinke to content God by being carefull to serue him all onely in our owne persones but wee must also haue an eye to those whome we haue charge of that we keepe away euill in any wise assuring our selues that if we consent vntoo it wee must bee wrapped in the same damnation that the wicked are But if we be so diligent as to take heede to it let vs not doubt but our God will regard vs with mercie and be neere at hande to vs wyth all blissing and grace according as is promised heere Verily we haue yet one poynt more to marke which is that Gods fauour will not shewe it selfe alwayes at the firste brunt The promises that are conteyned heere are taken out of the Lawe or at leastwise are of the same effect For as I haue tolde you wee knowe not in what tyme this booke was written But howsoeuer the cace stande we see that the spirite of God spake to them For ye see heere a doctrine which is conformable to that whiche is conteyned in the lawe of Moyses where our Lorde promiseth to blisse those that serue him and to dwell among them and to make them perceyue howe auayleable hys presence is that is to witte that their life shall be happie by it But lette vs beare in minde that which I haue touched that is to wit that God maketh vs not to feele hys fauour at the first push Therefore whereas it is sayd that such as walke in the feare of God shal be blissed and hee will make them to prosper it is not ment that God visiteth not his seruants in such wise as he seemeth to bee alienated quite from them and that although they call vpō him they must be faine to linger in paine so as they wote not where they be but that to their seeming God hath vtterly forsaken them Then must we bee fayne to walke in this world through many afflictions notwithstanding that wee serue god But heerewithall we haue a double comfort which is that on the one side it is certayne that although our hart tende vnto God yet notwithstanding forasmuch as it is not with such zele as it ought nother do we serue him with such affection as we be bound too do therefore we must bee faine to suffer punishment and correction of our sinnes but yet by that meanes God maketh vs to consider our owne wants that wee mighte humble our selues fall to amendment and returne vnto him when we haue bin exercised after that sort with the troubles that hee sendeth Lo heere one great comforte The other is that we bee made like vnto our Lord Iesus Christe that like as hee is entred into the kingdome of heauen by tribulation and death euen so we that are hys members do now beare his markes in being troubled in this worlde to the end that he may cause vs to come too the glory of his resurrection VVe see then that all oure aduersities are turned to our welfare And heerewithall we ought also to comfore our selues in this that oure God will not put vs to further triall than he knoweth is meete and behofefull for vs and that although wee must be faine to endure many wants and miseries and that our state seeme to bee the wretcheddest in the worlde yet will not God ceasse to make vs feele continuallye that hee is neere vs and hathe not forsaken vs but watcheth alwayes ouer vs and will defende vs too the ende if wee seeke it is at hande and indeuoure to serue and honoure hym so it be with a pure and right meening mynde vtterly voyde of all hypocrisie as I haue declared alreadie But let vs cast our selues downe before our good God and father with acknowledgement of oure faultes and sinnes praying him to bring vs backe vnto himselfe and that for as much as he seeth such an vntowardnesse in our nature that all oure thoughtes and all our affections are bent to euill so as there is nothing in all oure intentes but vanitie and leasing it may please him to reforme vs in such wise as wee may become newe ceatures and that wee knowing our selues to bee destitute of all goodnesse maye seeke in his fauoure for all that belongeth to oure saluation yea and to our bodyly life I say that wee maye seeke it in him according as it is his office to giue bountifully vnto vs specially in the name of oure Lorde Iesus Christ and that being gouerned by his spirite wee maye call vppon him as oure father and therewithall bee ioyned and knitte togither in one true brotherly affection so as wee maye declare thereby that wee bee his children and that wee growe more and more in true vnion and charitie vntill that beeing receyued into the heauenly heritage wee maye enioy the true vnion whiche is begonne alreadie in vs That it maye please him to graunt this grace not onely to vs but also to all people and nations of the earth c. The .xlv. Sermon which is the first vpon the twelfth Chapter IOb ansvvered
haue learned to mocke God and rid themselues quite of all Religion so as they hearken not any more to him to say Behold it is God that speaketh and he is to be obeyed VVe see many now a dayes who thinke it to be an ouergreat simplenesse to submit a mans selfe so willingly vnto god And what meane they by it but to shake off all feare of God To such confuzion are we come and therefore it behoueth vs to be very ware and to set muche store by the simplicitie which God requireth of vs Verely his minde is not too haue vs dulheaded for fayth is not as the Papistes imagine namely that men shoulde go on lyke Gosâ—ings VVhen the Papistes say men must lyue simply what simplicitie meane they It is that men shoulde not discerne betweene white and blacke nor know what they ought to holde and to follow But God as I sayd wil not haue vs so ignorant we must bee children in lewdnesse and not in vnderstanding as Sainct Peter sayth and wee must learne of God and fetch light at the brightnesse of his holy spirite and of his worde that we liue not lewdly but desire to be fed with the foode of simplicitie and vprightnesse as with milke For like as God handled his children after that manner in olde time so will he haue the same foode set before vs at this day also But by the way we haue to note that Gods seruants must bee ready armed agaynst suche stumbling blockes when men cast them in the teeth that they despize God and that theyr whole drift is too bring all too confuzion as now adayes the Papistes are so shamelesse as to vpbrayde vs that wee seeke nothing but to bring men to a fleshly libertie that there might be no more honestie among men nor anye man passe to serue God or to exercise himselfe in brotherly charitie VVell this is layd to our charge but not to our charge alone VVe see that Iob was assayled wyth the lyke temptations and therefore let vs beare them with such pacience as we may shew before God and the worlde that men do vs wrong in charging vs wyth that euill and well may wee answer so if we haue had an eye to frame our selues to that which God sheweth and too giue attentiue eare to that which he sayth to vs and furthermore that wee chalenge not the knowledge of any thing but that which we haue learned in his schoole that we may continue in the same For that onely worde is ynough too beate backe all the slaunders which the enimies of the truth do lay vpon vs Herewithal let vs turne men away from trust in themselues For whereas we be commaunded to serue God purely it is not too the end we should put our whole trust in him and that we should vnderstande howe wee ought not to do whatsoeuer seemeth good too our selues too turne aside eyther too the right hande or too the left but simply in all respects folow whatsoeuer God commaundeth vs Ye see then that we ought to be pure afore God and also to haue a good report among men that we walke aright But if wicked folke slaunder vs we must beare it paciently and yet for all that knowe them too bee impudent and shamelesse Eliphas hauing spoken so addeth that Iob ought not too trust so much to his own wit. Art thou the first man sayth he wart thou borne before the mountaynes Heere are auncient and gray healed men yea euen such as are elder than thy father Art thou of counsell with God VVhen Eliphas vpbraydeth Iob after this fashion that he is not old ynough and that he ought not to take vpon him such a libertie of iudging verely he hath some colour in his saying as we haue sene afore For when God is so gracious vnto a man as to let him liue long time heere he may well haue learned many a thing And againe we knowe that mens wits are the better settled by age and that yong men cast foorthe manye bubbles which age represseth So then it is to bee presumed that an old man forasmuch as he hath profited by liuing long in this world ought to be perfecter and to haue more certayne skill than other men But yet for all thys we see that in stead of profiting by long life the most part go backward For men might oftentimes with theyr age atteine to good knowledge and vnderstanding yea and vnto some wisedome Howbeit forasmuch as naturally we go from euill to worse if God vphold vs not Therefore it is to be seene that the most part of men become more fooles in their age than they were in their youth Marke that for one poynt Againe also there is no trusting in our owne agednesse in respect of Gods wisedome For hee dealeth it foorth as it pleaseth him both to yong and old according as he sayeth by the Prophet Ioell Beholde the dayes shall come that I will poure out my spirit vpon all flesh Your olde men sayeth hee shall dreame dreames that is to say they shall bee my Prophets for I will teach them and your sonnes and daughters shall see visions In that place we see how God calleth as well yong as olde and as well women as men to the receyuing of that wisedome which he sendeth into the worlde And so must all the glory of age be throwne downe and when old folke haue liued neuer so long and haue neuer so much experience â–ª it behoueth them to know that yet for all that it foloweth not that they must needes know the secretes of the kingdome of heauen For that is in the hand of God men must not presume to know it by reason of long time True it is that if God call vs in our childhood we ought to be confirmed more and more But age is not the thing that bringeth that It is the working of Gods grace and euery whit of it proceedeth from him Therefore we haue no cause to stande in our owne conceyte nor to brag as if he had any thing at our hands Heerein we see what the dotage of the Papists is who ground al the foundation of their faith vpon antiquitie saying See sirs our doctrine is not new it is not start vp yesterday nor a yeare or twain ago but the world hath liued so long time and wee bee in possessioÌ„ of it But what is that to the purpose afore God For the cace standeth vpon the hauing of the euerlasting truth whiche hath bene from before the making of the world And so we must go to God and to our Lord Iesus Christ if we will haue a sure resting stocke for our faith to leane vnto For the matter concerneth not a score of yeeres nor foure hundred no nor a thousand wee muste haue the euerlasting truth which hath bin disclozed to vs from the making of the world For if wee haue that oure fayth shall be well settled But if that want all is but
could be yea with very bitter ones that is to wit that hee was tormented inwardly bicause God was as it were his mortall enemie Certesse he sayth that the leannesse of his body was as a withering and that in witnesse of Gods wrath he was full of wrinckles so as all his flesh was as good as halfe rotten alreadie And heerein a man may see the tokens of a dreadfull affliction and that God handleth him not as he is cōmonly wont to handle those whome hee chastizeth with his roddes but that his payne is excessiue This therfore is in effect the matter that Iob intended to expresse And heere wee haue to note that God ment to giue vs lookingglasses in suche as haue had any excellent vertues to the ende that in theyr persones we might learne to knowe that according as hee dealeth foorth the giftes of his holy spirite thereafter also doth hee sende them greate afflictions in themselues trying them and chastyzing them too the vttermoste to the intente too make them the more esteemed and too bring foorthe the more fruite As for example Looke vpon Abraham who was gouerned by Gods spirite not as a common persone but as an Angell and was as full of excellencie and perfection as mighte bee And yet for all that howe did God deale with him If wee were too indure but the tenth part of the combattes that Abraham susteyned and ouercame what a thing were it VVee woulde quyte quayle But God spareth vs bycause hee hath not gyuen vs so excellent giftes as hee gaue to him As muche is to bee sayde of Dauid Beholde Dauid was not onely Gods Prophet but also the King that gouerned his holy and chozen people and had such vertues in him as were well woorthie of renowme and prayse yea and euen of woonderment and yet for all that howe did God turmoyle him VVe see what complayntes he maketh not onely as a despyzed and off shaken persone but also saying that God hilde him heere on earth as vpon a racke so as hee was forced too shewe the extremitie that hee was come vnto For it is not without cause that hee so often sayeth he had passed through fire and water that hee had bene plunged into the deepe gulfes that hee had felte all Gods dartes that hee had had all Gods arrowes shotte at him that the hand of God hath lyen heauy vpon him that his verie bones had bene broken and that there remayned nother marye nor substance in him VVhen wee heare these kinde of speeches they seeme too vs too bee but a mockerie But God purposed too set vs foorth a liuely picture that according too that whiche I haue sayde wee might knowe that after as God giueth greate vertues vnto men so dothe hee exercise them liuely to the intent that those vertues should not be idle but that they should bee knowne in due time and place Besides this let vs marke by the way that the chiefest temptations that euer the faythfull endured were these spirituall battels as wee terme them that is to witte when God summoned them in their consciences so as he made them to feele his wrath by smyting them in suche wise as they wist not in what cace they stood with him And this pludged them in deeper distresse than all the bodily aduersities that could befall them And heere yee see also why Iob vseth this similitude that God grated his teeth at him Also we see how Ezechias speaketh bycause he had passed through the same temptation God sayth he hath played the Lyon with me Likewise he had vsed the same similitude afore which hee vseth heere namely that hee wist not whither he might speake or hold his peace For I am sayth he like a Swallowe I chatter and chirpe but I want wordes to vtter the griefe of my miserie I haue no toung to deliuer it And herevpon hee commeth afterwarde to shewe that God hathe crasshed and broken his bones as a Lyon that holdeth him in his pawes and teeth But howe can God bee likened to a Lyon which is so cruell a beast No Ezechias mente not to accuse God of crueltie but he speaketh of his owne feeling and of the terrible payne that hee endured when Gods wrath was vpon him So then lette vs marke that when a poore creature entereth into doubting in what cace hee is with God and perceyueth not that God will make him to feele his goodnesse he must needes bee in so greate distresse and so afflighted as if he were betweene a wolues pawes VVee must not imagine it too bee a small thing for a man too feele Gods wrath and especially too conceiue that hee is vtterly against vs And therefore let vs praye God to hold vs vp and to spare vs knowing that wee bee not able to beare such a burthen except he giue vs shoulders to do it withall Besides this lette vs praye him not to vse such rigour against vs we might feele him like a Lyon but rather to shewe him selfe a continuall father and not punish vs after our desertes but make vs alwayes to feele his mercie by meanes of our Lord Iesus Christ to the end that when he hath guyded vs in this life by his holie spirite he may lift vs vp into the euerlasting glorie of his Angels which he hath purchased so deerely for vs. Nowe let vs cast our selues flat before the face of our good God and father with acknowledgement of our sinnes praying him to make vs feele them in such wise that beeing touched with true repentance wee maye returne vnto him knowing that he will be fauourable to vs And after wee haue desired him to forgiue vs our sinnes let vs also beseech him to ridde vs more and more of our fleshly vices and that in correcting the sinfulnesse of our nature he will bring vs to perfection of life that being guyded in this world by his holie spirite wee may glorifie his name and serue him with an earnest zeale dedicating our selues wholly vnto him according as hee hath prouoked vs by his goodnesse to do That it may please him c. The .lxiij. Sermon which is the second vpon the .xvj. Chapter 10 They open their mouthe against me they giue mee buffets in vvaye of reproch and they gather themselues to gither against me 11 God hath put me into the handes of the malicious he hath dismayde me before the vvicked 12 I prospered and he threvve me dovvne hee hath caught mee by the necke and set me as a butte before himselfe 13 His Archers hem me in on all sides he slitteth my reines he spareth me not he poureth my gall vpon the ground 14 He hath broken me vvith breaking vpon breaking and he hath runne ouer me as a Gyant 15 I haue sovved sackcloth vpon my skin and loden my glorie vvith dust 16 My face is vvexed blevve vvith vveeping and mine eyeliddes are couered vvith the shadovve of death 17 Yet is there no guile in my handes and my praier
had deserued to bee cursed Againe when God intendeth to performe the iudgement whereof mention is made heere hee letteth the children of the wicked too holde on their owne race after the steppes of their fathers By reason whereof they can not but continually increase the mischeef and for so much as they be vtterly voyde of Gods spirite they doe but prouoke his wrath and continue in heaping vp of his vengeance vpon themselues according as God had executed it vppon theyr fathers True it is that the verie cause here of is for that God draweth them not backe by his holie spirit so as they might not follow their fathers And what for that Is he bound or tyed too any man No. So then let vs not thinke this maner of punishing straunge whereof Sophar speaketh heere that is to wit that God should impouerish wicked mennes children and bring them to so lowe an ebbe as they must be fayne too fawne euen vpon the veriest rascals Theyr fathers were passingly proude in so muche as the greatest and honorablest sorte durst not matche with them but stoode in awe of them according as we see that such as haue their hearts so puffed vp with pryde must needs disdeyne men seeing they haue alreadie begonne too despyze god VVe see then an intollerable pryde in them when they can not voutsafe too giue a good looke too such as come to sue too them and too make supplication VVell is it so Their children must bee fayne too sue too the veriest rascals that are I say that this vengeance is performed when God suffereth the children too followe their fathers And it is a thing right necessarie for vs to knowe to the ende we may consider of what sorte the vengeance of God is vpon the wicked seeing it must also extend to their children like as on the other side we perceyue the infinite goodnesse of oure God when it pleaseth him to blisse our children and to make them fele his mercie for our sakes For is not that an excellent recorde of the loue that he beareth vs So on the contrarie part when wee see the fire of his wrath so kindled that it not onely pursueth our selues but also spreadeth further and catcheth hold of our children also is it not inough to make our haires stand vpright vpon our heads Then let vs learne to walk so much the more carefully in the feare of God least we drawe the sayd horrible punishment vpon oure selues and our ofspring And herewithall let vs vnderstand also that our Lord will blisse the ofspring of those that haue feared and honored him that wee maye with the better courage giue ourselues to his seruice whē we see him so liberall that he thinkes it not ynough too make promisse to vs but will haue the same to extend to our children also Behold I say what we haue to marke in this sentence Nowe consequently it is sayde that their handes shall restore their riches And that agreeth with this that Sophar addeth namely hath hee deuowred Hee must spewe it vp againe and God will make him too restore the thing that he hath swallowed vp It is mente heere that the wicked may well rake muche toogither in a short tyme and inriche themselues but they shall neuer the sooner inioy the goodes that they haue gotten And why For eyther their children must bee brought to pouertie or else they themselues must spue them vp againe For God will not tarie so long a time in making them too yeelde vp their account But when they seeme to bee come to the full point of their purpose God must bee fayne to doe a cure vpon them and make them to cast vp their stomackes to rid them quite and cleane of the great store of goods that they had raked togither VVee see verie many examples hereof but yet there are verie fewe that thinke vpon it I say wee see men pilling and scraping on all sides VVell God giueth them the bridle so as they haue the meanes and occasions to inrich themselues they buy both house and landes they turne the pennie and they deale with marchandize and so ye see them as full and as well stuffed as may But haue they once swallowed vp all there will come such a storme that he which was worth a hundred thousand crounes shall find himself so distressed as hee would bee glad to scape safe with his bodie like as a poore man that is in the midds of the Sea would giue all the goodes hee hathe that hee might saue his life Euen so saye I doeth God suffer riches too choke the men that haue raked them togither and to be as it were their hangman or else he shal be bereft of them and impouerished assoone as there commeth any sodeine storme Also we see othersome that waste away by peecemeale Truely men will say see the euill lucke beholde such a one who was verie rich he had sped so well by his owne pollicie as he was come to that ye see and nowe is such a misfortune befalne him or suche a man hath delte amisse with him or he hath made a foolish bargaine or else he ieoparded too much Thus wee looke vpon the meane causes but we ought to go to the principall which thing wee do not and therein we bewraye howe blind we be for that wee consider not that when such manner of men are inriched by crueltie extorciō craft deceit guile and haue raked other mens goodes vnto them without pitying the widowes and fatherlesse that is the verie cause why they be turned out of all their goods So then for want of knowing Gods hande althoughe it shewe it selfe wee turne all vpside downe VVherefore let vs learne to take better heede than we doe And when God giueth vs such examples that is to wit that such as haue bene verie rich are not only abated but also delte withall by God as hee maketh them to cast their gorge so as we see them impouerished before oure faces let vs acknowledge that it is God which layeth his hande vpon them But whereas it is sayde here that their owne bandes shall restore their riches howe commeth it too passe that they which haue so swallowed vp all things doe stoupe so lowe as to restore that which they haue raked togither with their owne handes His meening is not that they do it of their owne accord For the wicked would neuer come to that poynt by their good wills excepte God graunt them a speciall grace too acknowledge Alas I haue doone those men great wrong whome I haue so polled and beguiled and therefore I must bethinke me to restore all to them againe If suche as haue defrauded their neyg-bours can come too this poynt it is a blissing of god But heere Sophar speaketh of those whom God curseth Howe then shall their hands restore the thinges that they haue taken It is for that men knowe not the meanes whereby God maketh them to cast their gorge
of god ne haue our eyes shet to the world ward in respect of any opinion that men can conceyue of vs or of any other thing that can be layde vpon vs Therefore without hauing respect of any such thing it behoueth vs to consider our selues in such cace as we are in before God and then shall we bee rightly meekened and not speake feynedly nor disguyze things knowing well that we can gaine nothing by so doing Marke that for one poynt And further let vs marke well this maner of speach which Iob vseth So long sayeth he as there shall be any winde or breath in me and so long as the spirite of God is in my nozethrilles For he speaketh not of his life as though he hilde it without the grace of god True it is that we may say it is a thing common ynough and no man will denie but we bee beholden too God for our breath and for all the liuelinesse that we haue but yet for all that howe many are there that acknowledge it in good earnest men liue here after so brutish a fashion as it might be sayde that they take themselues to be susteyned of themselues and of their owne power To bee short there are very few that know rightly what S. Paule meaneth by saying that we haue our life mouing and beeing in God there are verie fewe I say which know that And therefore let vs marke well how Iob sheweth vs here that hee was not caryed away as many men are who are so dazeled with their passions as they haue no more skill at all neyther know what they say True it is that vndiscrete woordes escaped him as wee haue seene and shall see hereafter but yet neuerthelesse hee alwayes hilde himselfe vpon the good foundation and although the buylding were not sutable to the same yet I say he hilde himselfe in the feare and awe of god And further lette vs marke well this circumstance that Iob speaketh not at his owne leysure and ease Yee see hee is in such afflictions as God seemeth to bee fully determined too destroy him vtterly and yet he honoreth him still for his life acknowledging him to bee the partie of whom hee hath his lyfe And I pray you what excuse shall wee haue if we bee not fully resolued thereof sith that God giueth vs releace too make vs mindefull of his grace or if wee do not acknowledge and confesse that our life and all that euer dependeth therevpon proceede of his grace and power Shall wee not bee the more vnexcusable As oft then as wee thinke vpon our life let vs remember that it behoueth vs to make the same confession that Iob maketh here namely that there is neyther blast nor breath in mee of myne owne power but it is God that hath giuen me euerywhit of it True it is that when Iob speaketh here of Gods spirite we must not imagin as the phantasticall sort do who thinke that the very substance of Gods spirite is in them for there is not a more abhominable heresie than that is And it behoueth vs alwayes too marke suche manner of speaches in the holy Scripture to the ende we fall not into such heresie as to say that Gods spirite is in vs as touching his verie substance For what a thing were that It should insue that Gods spirite were subiect to ignorance to chaunge and to mutabilitie yea and that he were defiled and steyned with our sinnes and vyces And yet neuerthelesse as I haue sayde it is a poynt that hath sore troubled the Christen Church like as the vnhappie Heretike that was punished here had a conceyte to say that mens soules were parttakers of the substance of the Godhead But that is a thing so horrible and agaynst nature as a man must needes be vtterly growne out of kinde ere he can come to it So then let vs marke that the speaking of Gods spirite here importeth not that the substance of him is in vs but it is ment of his breathing that is to say of that which he inspireth into vs by his power according as we see how the Sunne abydeth in the skie and yet the brightnesse of his beames doth in such wise come to vs as we inioy his light and heate But is that as much too say therefore that we holde the Sunne here beneath And in good sooth when as we see that the Sunne by his power which hee sheadeth downe hither cheereth the earth in such wise as it beareth frute and yeeldeth sustenance too the nourishment of men what shall the incomprehensible power do which is in God himselfe and in his spirit Cannot the same spread out it selfe euen vnto vs and yet notwithstanding we not haue any of his substance So then let vs marke well that the verie substance of Gods spirite is not in vs but his power is shed forth in such wise as we liue by it and are confirmed by meanes thereof knowing that it behoueth vs to holde our life of God according as it is he onely of whom we holde all things by the grace of his holy spirite VVherefore let vs consider that if wee ought to acknowledge gods grace in the things that concerne this present life much more ought wee to seeke in him the things that belong to the endlesse life as the thing whervnto he calleth vs shewing vs that we must alwayes labour thitherward till he haue deliuered vs from all the bandes and lets of this present life Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to bring vs so to his lure that when we know our sinnes we may alwayes giue him glorie and prayse not doubting but that if hee scourge vs the same is for our welfare and soulehealth And yet notwithstanding let vs learne too submit our selues so farre vnto him as wee may suffer our selues to be brought to nothing in our selues that we may be strengthened by his hande yea and that so strongly and mightily as we may bee able to withstand all temptations through the power and meane of our Lorde Iesus Christ so that both in life and death he may alwayes find vs obedient children according as hee sheweth himselfe a mercifull father towardes vs That it may please him to giue this grace not onely to vs but c. The .xcviij. Sermon which is the second vpon the .xxvij. Chapter 5 God forbid that I should iustifie you I vvill neuer giue ouer mine innocencie till till I die 6 I vvill keepe my rightuousnesse and not forsake it and my heart shall not vpbrayde mee vvith my dayes 7 Cursed be he that gainsayeth mee and vvicked be he that rizeth vp agaynst mee 8 For vvhat is the hope of the hypocrite vvhen he hath heaped vp and that God plucketh avvay his soule AFter that Iob had declared his minde concerning that which hee had sayde and shewed that hee had not blasphemed God but onely ment that the afflictions
in any presumption or vayne trust Thus ye see how we ought to profit oure selues by this text and by the experience which our Lord giueth vs of it all our life long But Iob vseth the mo similitudes to expresse that which he had sayde that is too say that the deaw shall lye alwayes vpon his haruest or vpon his braunches for the Hebrewe woorde importeth both twayn and all commeth to one end And againe that his dayes shall be multiplyed as the sand As if hee shoulde saye without number And againe that his glory shall be renued and that his bow shall not be beaten down True it is that some men vnderstand these sayings to concerne the hope of the resurrection but men may see by the whole proces of the matter that Iob treateth of the state of this present lyfe Therefore we must not climb so hye nor seeke so curious a gloze but content our selues with the naturall sense which I haue set downe already whiche is that Iob meeneth heere to say that his state was well settled so as men thought not that euer they should haue seene it fall intoo so miserable a plight as it was then And as I sayd that is a circumstance to make many men to wonder For whē we see such changes we fall to reasoning with ourselues how happeneth it that God thundereth vppon so hye mountaynes and smiteth so great heads Is it possible we consider not that God intendeth too vtter his power in that cace to the end that men shoulde not trust so muche too themselues but learne to referre themselues wholly vnto him and to rest altogithervpon his goodnesse and not to promise themselues any thing after their owne imagination So much the more then behoueth it vs to marke wel this circumstance that Iobs aduauncement was not onely for a day two or three or for some short time but that hee seemed to be vtterly exempted from all dangers and too be no more in perill of any misfortune and yet notwithstanding that God smote so roughly vpon him with hys hand as he was vtterly defaced VVherefore let vs vnderstand that God ment to giue vs a notable looking glasse heere to the end we should always kepe good watch and whē we haue called vpō god if it please him to send vs any affliction we might receiue it paciētly inasmuch as we had after that sort forsene it And surely whatsoeuer vertu there be in vs the same must not stir vs vp the more whē ther hapneth any change but we must vnderstād that according as our Lord hath giuen vs of his gracious gifts specially after as he shal haue gouerned vs by his holy spirit to vse thē well and as it becommeth vs the same must serue to stablish vs in pacientnesse notwithstanding that we be weakened yea and vtterly beaten down in our bodies Then let vs assure ourselues that God will come to vtter the strength of his spirit in sustcining vs to the end we may fight against such temptations and that the victory which we shall haue gotten may be so much the more glorious bycause his goodnesse hath bin the more increased towards vs Lo heere what wee haue to marke And now Iob goeth on with his matter which he had dealt in before which is the great authoritie that hee had gotten not through vain reputatiō but by his wisdom and grauitie bicause he had so gouerned himself that euery man reuerēced him Therfore he sayth expresly that al mē herkned to him yea and that they berkned in such sort as they waited for his words and euery man gaped as a man that is athirst or as we see how the earth when it is very dry doth crany as if so be it desired rain to drinke Iob then declareth that he himselfe was such a one that is to wit that hee was as the rain and the deaw and that all such as heard him were as it were altered at his words and hung vpon his talke as vpō an vnreuocable iudgement And this is declared vntoo vs purposely to the end we should know first what a mā Iob was whom we see so sore smitten by Gods hand Therefore let vs not complayne grudge against God nor accuse him of cruelty when he afflicteth vs For we see what Iob gayned by it namely that he abode vanquished cōfounded whē he went about to striue against the chastizementes that God sent him and yet neuerthelesse ye see what holinesse of life and what perfection was in hym Therfore let vs learn that God is always iust in afflicting vs and that if we compare ourselues with Iob we shal find ourselues to be far short of the perfectiō that was in him and yet was he beaten more sharply than we be So thē we haue none other shift but to receyue Gods stripes wyth all lowlinesse and pacience Marke that for one point And herewithal we see in Iobs person what reuerēce we ought to beare to such as God sendeth to teach vs faythfully It is sayd that men hearkened to him with longing wherein he sheweth that mē ought to haue a desire to profit in knowledge that seing nature prouoketh thē to desire to eate and drinke for the nourishment of their bodies they must not despise the foode of their soules whiche is the knowledge and lerning of goodnesse wherby they differ from brute beasts VVhē we know a thing to be good to mainteine vs we neede neither master nor teacher to teach vs to couet it neither need we any prouocation to it or any body to put vs in mind of it Euery man as I sayd can skil to couet to eate and drinke euery man can desire too bee clothed VVhy so For we know that those things cōcerne our life But now is not our soule the excellentest part of vs And how ought that to be interteyned Not with eating and drinking But there is a thing agreeable too the nature of it which is to haue reason vnderstanding that our life be not brutish but that we may shew ourselues to be creatures formed after the image of god So then in this verse it is shewed vs that if we be not too blockish or at leastwise if we haue any reason at all in vs wee oughte cōtinually to deuise how we may profit by knowing too what end man is borne in this world namely to be more and more stablished in the knowledge of God after wee haue once receyued it But wee see many so retchlesse as they passe not to heare any thing we see othersom that cannot be satisfied with dispising the doctrin but they also hate it vtterly absent thēselues from it asmuche as they cā And do such folk deserue to be counted men No for the thing wherin wee differ from brute beastes is that we haue some reason vnderstanding in vs to discerne betwene good and euil yet notwithstanding ther is such grosnes infirmitie in our wits as we
that he will blisse their honest behauiour and make them to profit more in two yeres thā those ouerhast efellowes shall do in foure VVee see what hapneth vnto fruites If a fruite bee too soone ripe and come soone to his perfect colour it doth also fade away incontinently but the fruite that is more latewarde is of longer continuance Euen so is it with such as will put forth them selues before their time Truely they may beare a goodly shewe and haue some taste in them but it shall haue no substancialnesle in it Contrariwise they that are shamefast and honest and not presumptuous to put forth them selues hastily will surely be slowe But yet in the meane season oure Lorde giueth them a fruite of longer continuance Thus yee see a good point to beare away in this sentence True it is that modestie is a vertue conuenient for all menne but yet ought yong folkes to marke that which is sayde heere namely that they must yeelde honor to their Elders acknowledging that they for their owne part may haue excessiue passions which had neede to be restrained by other mē For they are not sufficiently stayde of their owne nature and againe they haue not experience to bee so skilfull as were requisite Furthermore when a yong man hath behaued himself so modestly he must in time conuenient viter the thing that God hath giuen him yea euē though it were among olde men For the order of nature letteth not but that when olde men discharge not their duties yong men may supply the roome in that behalfe yea euen to ehe shame of those that haue liued long and mispent the time that god hath giuē them or rather vtterly lost it Ye see then that the meane which we haue to hold is that the reuerence which yong folk beare to their Elders must not hinder the continuall maintenance of the truth that God shuld not be honored vices suppressed For it may com to passe that the elder sort shall be destitute of Gods spirit or else leud persons that shall haue nothing in them but craft and vnfaythfulnesse or else they shal be wilfull and brainelesse Now in such caces ought yong folkes to bee hilde so vnder the yoke that they should by the authoritie of their elders be turned away from God and his word and from the thing that is good and holie No. Then let vs marke that this modestie importeth not that yong men shoulde become sheepishe to discerne and know nothing but that it is ynough that they presume not of thēselues to skirmish and cast their froth before their time Let them hearken let them be teachable let them bee alwayes willing to keepe silence when any good matter is in debating and specially let them beware of stepping into other mens places That beeing done if they see the elder sort shew not good example specially that they peruert the good by turning it into euill then as I said it is mete that Gods spirit shuld shewe it selfe where it is Like as in oure time they that haue bin misled in the superstitions of poperie the longer they haue liued in the worlde haue still the lesser knowledge Nowe to tarie till God shoulde serue his turne by them I meane commonly it were not needefull These then are aged men that haue had long experience But what for that They haue beene plunged in darkenesse and ther is no knowledge of God in them nor any purenesse of Religion VVhat then could such aged men bring but onely a greater wilfulnesse For they haue beene so saped in their errours and so wholly giuen vnto them as there is no likelyhoode of any meanes to bring them out of them Nowe if God list to call yong men to publish his worde abroade It were no reason that the holie Ghoste should bee so brydeled that yong men might not speake and olde men be contented to heare them True it is that like as God calleth some of all sorts so hath it commonly beene his will to bee serued by the elder sorte neuerthelesse hee hath declared also that his truth is not tyed vnto age So then wee see nowe what modestie ought to bee in all men generally and specially in yong men that is to witte that they must yeelde them selues quietly too learne so farre as occasion shall bee giuen them and not desire to vaunte them selues nor bee led with fonde longing to make a shew but receyue the things with silence which shall be alledged by others and not make so much of their owne paynted sheath as not to acknowledge that they haue neede too bee guyded and gouerned by those that are of more experience This doone wee shall not neede to bee restreyned from iudging vnder the shadow of eldershippe nor to goe lyke sillie beastes and to holde all things that come out of their mouth to be as the word of God bycause they say it muste bee so For discretion ought to be matched with zeale according as I haue declared alreadie that the spirit of God conteyneth both of them in him So then if there bee modestie in men there must be also zeale and discretion and wee must not onely not bee brideled by the authoritie of suche as haue liued long but also if the whole world were brought against vs yet oughte not antiquitie too preiudice the thing that is rightfull and necessarie As howe I haue tolde you alreadie that if al the old men in the popedome had conspired against the Gospell and would haue other men to stande to their accustomed fashion it is not ment that their ancientnesse shuld shet God and his word out of the dores or that yong men shoulde bee letted to maynteine the truth although that the olde men set themselues against them and would haue all other men to holde themselues to their customes bycause they haue mainteyned the euil a long time For those to whome God hath giuen better grace ought to steppe vp against them Howebeit it behooueth vs to passe further and if any man say vnto vs howe nowe It is aboue a hundred yeares ago since oure fathers and forefathers haue lyued after that sorte or it is fiue hundred yeares yea or a thousand yeares ago since these things haue beene obserued and since menne haue hilde them for a lawe and infallible rule I say if men alledge this antiquitie of time yea or if a man shoulde alledge from the creation of the world yet must not Gods truth bee oppressed vnder that shadowe So then wee see nowe that to bee modest it behoueth vs not to be blynde Bussardes but to keepe a meane and measure And this is it whiche Eliu meeneth by adding I sayde age shall speake and the multitude of yeares shall vtter knowledge But it is the spirite of God that owelleth in men and the inspiration of the Almightie giueth vnderstanding Marke howe the order of nature goeth afore that is to witte that we must giue care to our elders For
If there bee a man chosen to preach Gods worde and God bee mynded to shewe fauoure to his Churche hee will indue the sayde man with his spirite hee will gyue him vnderstanding of his worde and hee will graunt him cunning and skill to apply it to the vse of the people and too gather good doctrine of it and finally hee will gyue him zealousnesse and all other things that are requisite and hee will shewe him selfe so manifestly in that behalfe as wee may say that hee hath a care of vs for that hee distributeth his graces after that sorte vnto menne in the things that are requisite for our welfare As muche is to saye of them that sitte in the seate of iustice according as they haue neede that the spirite of God shoulde bee doubled in them so also when God intendeth to bee serued by them hee giueth them a mightie power too discharge their dutie Contrariwise if God bee â—â—gâ—ie with vs then they which shal haue the preaching of his word shall bee beastes withoute vnderstanding and men shall despise them for disguysing thinges so as the good doctrine shall bee defaced and defyled by them and too bee shorte scarsely shall they bee good schollers and therefore muche lesse good Maysters Yee see then what Eliu ment to shewe in saying that the great men shall â—â—t always bee wyze nor the aged men alwayes the men of best vnderstanding As if hee shoulde say wee muste not make a generall rule too say this man is aduaunced too hie estate and authoritie and therefore hee muste needes bee a man of knowledge wee muste not gather any suche consequent of it And why For God can well forsake the great ones so as they shall become grosse beasts and the longer they shall haue liued they shall but haue mispent the more breade in beeing fed at Gods cost in so muche that it had beene better as you woulde say that an Oxe had beene fed with it For it had beene better bestowed So then let vs learne that for as muche as God distributeth hys spirite to those whome hee intendeth to apply to his seruice they ought so muche the better to imploye themselues carefully and in the feare of god And if they doe otherwise it will appeare that those which were taken to bee wysest shall bee vtterly blinded so as they shall not know God according as God threatneth by his Prophet Esay saying that the aged shall not see any whit and that the wise shal become brutish and vtterly dul VVe see theÌ„ howe God declareth a muche more horrible vengeance againste the great men olde men and gouernoures than againste the common people Heereby wee bee warned that wee muste not attribute an infallible authoritie too them as though they coulde neuer errenor misgouerne others Nowe if God doe blinde the olde men greate men and suche as are in authoritie after that sorte what shall become of them I pray you if God giue them not his holie spirite And let vs marke well the cause why God maketh that threatning It is for mennes hypocrisie bycause they serued him but for countenaunce sake and their hearte was farre from him so as they protested too serue him with their mouth and in the meane while gaue them selues to the traditions of menne that is too saye God raigned not alone ouer them by his worde but men had their owne scope But God can not abide that his authoritie should bee so diminished And that is the cause why hee sayth I will binde the wise and take away vnderstanding and reason from the aged VVherefore if wee desire to haue God to gouerne vs and too reigne among vs and to inioye the gracious giftes that are necessarie for our saluation let vs learne that it behoueth vs to yeelde him the dominion and soueraintie ouer vs and all of vs both great and small must ftame our selues to his obedience Furthermore let vs take his worde for our rule and suffer our selues to bee gouerned by it assuring oure selues that otherwise wee muste not looke that the holie Ghost shall worke in vs And therefore let vs seeke all the meanes that can be to be taught God woulde that there should be shepeherdes in his Church to preach his word and that wee shoulde receyue correction and warning at should be shepeheards in the Church to preach his word and that wee shoulde receyue correction and warning at their handes Is not this done so throughly as it ought to bee Let vs praye God to supplie that defaulte VVherefore let vs walke in suche humilitie as oure whole desire may be that God should haue all preheminence ouer vs assuring oure selues that wee can haue no further reason nor vnderstanding than wee bee inlightned by his holie spirite That is the meane whereby hee will neuer suffer vs to bee thrust out of the way but when hee hathe once begun to guide and teach vs he will make vs grow stronger in all wisedome according as Sainte Paule sayth that seeing that God hath once begon in vs he will not suffer vs to want any thing vntill the latter day at whiche time wee shall haue full knowledge of the things whiche wee knowe as nowe but in part Now let vs fall down before the face of our good God with acknowledgement of oure sinnes praying him too make vs so to perceiue theÌ„ as we may be vtterly beaten downe in them and specially that knowing what a number of wantes and miseries bee in vs we may pray him to reforme vs and clense vs from all our spots and make vs so pure by his holie spirite as hee maye alwayes acknowledge and auowe vs too bee his children and that wee also on our side may serue and honour him as our father and shewe such brotherly loue one towardes another as he commaundeth so as we may seeke nothing but to exalt his holy name among vs and euery of vs in his degree too yeelde him his due honour That it may please him to graunt this grace c. The Cxxj. Sermon which is the third vpon the .xxxij. Chapter 11 Beholde I haue vvayted for your vvordes giuing eare vvhile you prepared youre selues and sought out your reasons 12 Then I considered you but there vvas none of you that disproued Iob or that ansvvered his vvordes 13 But to the ende you maye not say vvee haue founde vvisdome God hath cast him and not man. 14 Hee hath not directed his vvoordes vnto mee neyther will I ansvvere him according to your vvoordes 15 They vvere afrayde and ansvvered not but left speaking 16 And I taryed but they spake not they stoode still and ansvvered no more 17 I also will ansvvere in my turne and shevve mine aduice 18 For I am full of matter and the spirite of my belly constreyneth mee 19 Beholde my bellie is as the vvyne that hathe no vente and as the nevve Barrelles that burst 20 Therefore I vvill speake and haue a vent I vvill open my
lippes and ansvvere 21 I vvill not novve accept the person of man neyther vvill I giue titles to man. 22 For if I shoulde flatter I can not tell vvhether my maker vvoulde destroye mee incontinently LIke as it was declared yesterday that no man ought to put forth himselfe too hastily but that we shoulde rather seeke too learne than to teach others except necessitie cōstrayned vs So now it is shewed vs heere that wee must not thrust our selues into any vnknown matter before we knowe well howe the case standeth And truely wee see that such as will be disputing of matters that are not wel knowne to them do runne astray and speake vnto wardly and therein we perceiue our owne want Therefore we haue to marke what is shewed vs heere by the example of Eliu namely that we must not cast forth any wordes at auenture nor bee ouerhastie in giuing sentence of things that are hidden from vs and whereof wee are not duely informed True it is that this lesson perteyneth cheefly to suche as are set in the seate of iustice for they ought too examine matters throughly before they iudge of them neuerthelesse euerie man ought to obserue the same rule in his owne behalfe And that is the first which wee haue to marke heere according to that which was declared yesterday And alwayes we see that which was sayd namely that whē Gods spirit gouerneth a man then like as he giueth him zeale and moueth him to religion so also he giueth him skill and discretion so as the one goeth neuer without the other and if a man haue an vnruly zeale it can not bee counted for anye vertue but if Gods spirite raigne in him he shall perceiue that those things are inseparable And so much the more ought wee to praye God that if he giue vs the grace to mainteine his truth he will also shewe vs when it is time to speake and when to hold our peace and that he will giue vs vnderstanding and reason that we runne not at rouers through vnaduisednesse For it is too slender an excuse to say I thought I had done well I tooke the matter to bee so True it is that there is no man but he is sometimes ouerseen and therefore so much the more ought we to take heede to ourselues and considering the weakenesse of our owne wit to seeke to bee gouerned by Gods hande so as in the hauing a good zeale wee may also haue reason to weeld and rule it well Nowe let vs come to that which Eliu saith He declareth that his discours shall not be such as the other mens were Say not saith he we haue haue founde wisdome for God hath ouerthrowne Iob and not men Here Eliu betokeneth that he will take another way in disputing againste Iob than the other men had done For what way hild they Thou art afflicted by the hande of God say they and not without cause and therefore it must be concluded that thou arte a wicked man Thine affliction is so great and vnmeasurable as there was neuer yet any man in the worlde seene to be so sore pressed as thou and therefore is followeth that thou passest al men in wickednesse Lo what the foūdation was which Iobs freends toke in going about to reproue him But Eliu protesteth that he will not take that way And surely it is apparant that if he had gone forward after that sorte it had still made the matter worse and worse For I haue told you that Iob was able to maintein his soundnesse in that he had walked in the feare of God and not offended in any thing sauing in that he could not settle his mind wholy to the obeying of God but thought his afflictions strange howbeit in respect of the principall point his cace was good and iust Surely some mē vnderstand this text as though Eliu should say thinke not that ye shall become wise by holding your peace and that god will confound him wel inough though mortal men meddle not with him But if a man loke neerely to the matter hee shall finde the naturall sense to bee that which I haue spoken namely that Eliu taunteth Iobs freendes For he vpbraydeth them expresly that they thought themselues to haue founde wisdome like as we commonly say in the Prouerbe that a man thinketh he hath founde the Beane in the Cake when ther is some subtile mening in a thing and he windeth himself into some companie to put forth his opinion and deuice bearing himselfe in hande that he hath an inuincible reson althogh it be but fond trifling So speaketh Eliu here It semeth to you saith he that the knot of the matter is that for as much as God hath pressed Iob after that sort and punished him so roughly therfore hee is his enemie you take that to bee so good and strong a foūdation as can be but it is nothing worth according as I haue declared already that although God do visit a man it doth not therefore folow that he is wicked For albeit that God do threaten the transgressours of his law to punish them both in their own persons in their goods in their children yet was not Iob persecuted in that respect but for another cause Although God thretned the trāsgressors it is not ment that he reserueth not libertie to himself to exercise the pacience of the faithful whē he listeth or that he may not shew himself rough towards thē although he haue not a respect vnto their offēces which they haue cōmitted VVherfore then to humble them If there were no other reason but that It ought well to suffice Beside this God will haue his seruants an example vnto others And moreouer it is needfull to mortifie their fleshly affections For oftentimes we haue secret vices in vs the which God remedieth beforehand And somtimes when he sendeth vs afflictions wee knowe not the cause but hee seeth farre cleerer than wee So then we must fully conclude that God scourgeth the good and suche as haue not prouoked his wrath and that hee ceasseth not to shewe himselfe roughe towardes them and too execute greate rygoure vpon them in so muche as it shall seeme that hee is mynded too ouerwhelme them vtterly And is it therefore to be sayd that men shoulde count them wicked No then is it a fonde argument and although Iobs freends ground themselues vpon it and thought to haue founde wisdome in that behalfe yet notwithstanding I say it is but a childish thing VVherefore concerning this texte let vs beare that thing in mynde which I haue touched heeretofore which is to behaue oure selues discretely when God afflicteth men and not to iudge of them at auenture that hee whiche is beaten with Gods rods is forthwith to be cōdemned and that his sinnes are to be measured by his afflictions For it were a rashe and vnwise proceeding too make a generall rule of it Howe then Let vs vnderstande that God hath diuers reasons to afflicte
and to haue printed therein some knowledge of good and euill but hee hath also giuen vs his worde and will haue it published vnto vs dayly There hee sheweth vs his will familiarly and it is the waye as Moyses protesteth wee can not stray we haue no excuse of ignorāce but behold there is our rest as it is sayde in the Prophete Esay Therfore seeing oure way is layed afore vs and wee knowe whiche way to take if yet notwithstanding euerie man start aside and take leaue to do euill and to wander in his owne affections and lustes are we not much more worthy of blame than those that neuer hearde one woorde of good instruction Then if the Heathen men are here called backsliders bycause they are turned away from God what are we seing that our God commeth so neere vnto vs as to do the dutie of a scholemaster and teacher among vs and to entertain vs in his schoole to the end we shuld learne at his hande in the person of those whome he appoynteth to preach his worde in his name Therefore if wee make no account of the doctrine which is giuen vs must we not be condemned as double renegates or backslyders Yes surely Then let euerie of vs looke neerely to himself and consider of what value and estimation this grace of God is when he hath as it were his owne mouth open to warrant vs the thing that is good and conuenient for our saluation Seeing we haue this although we had it but with a wet finger as they say yet let vs assure our selues that we can not despise such a blessing of God but it muste needes bee a withdrawing of our selues from him Much more seeing we haue his worde dayly preached in Sermons and may also haue lectures besides if all this will not hold vs in awe and make vs to sticke throughly to our God and to indeuer to serue him needes must his hād be vttered much more roughly terrible vpō vs thā vpon those that had but the order of nature to guide them aright Thus much concerning this poynt And it is sayde immediately that they considered not all his wayes VVherin it is signified vnto vs that men are neuer so ignoraunt and vnskilfull but that there is naughtinesse ynoughe in them to make them giltie and to bereue them of all shifts before god Heere as hath bene declared alreadie Eliu speaketh generally of the whole worlde for hee was no Iewe that he might haue had the lawe and haue spoken of his like and yet notwithstanding hee sayth that those too whome God hath giuen no more but their naturall wit as hee had giuen it too all other men considered not his wayes Hee sayeth not that they had doone amisse or erred bycause they could do no better or bycause they had no light of doctrine howbeit that might haue beene sayde but heere the spirite of God ment to vrge men to the ende they should knowe that their condemnation was iust and that they could not alledge it for a cloke that they had done amisse throughe ignoraunce for wante of one to gouerne them whereas they themselues were of a good and vpright mynd For if men had a pure and hartie desire to come vnto God surely he would not faile them on his side And vndoubtedly this promise shal not disappoynt men knocke and the gate shall bee opened vnto you seeke and you shall finde Then if wee see that men doe so raunge ouer the feeldes and as it were run astray let vs mark that they haue not a pure and rightmeening mynde to goe vnto god True it is that they maye well haue some shew of deuotion as we see among the papists where many seeme to bee the best mynded in the world and to all likelyhoode vtterly rauished with deuotion to Godward But if a man loke narrowly vpon their doings he shall finde that all is but hypocrisie and that God doth not giue them the bridle after that sort without iust cause Ye see then that the thing which we haue to marke in this texte is that althoughe the wretched Paynimes dwell in darknesse and may be likened to blind men which grope and se not the way and haue nothing but grosse ignorāce in them yet notwithstanding they can not be excused of maliciousnesse and stubbornesse and of wilfull turning away from good vnto euill euen of set purpose For it is written that they considered not the ways of God. These thinges are not wyted vpon the brute beastes nor vpon the stones whiche haue no vnderstanding and therefore it must bee concluded that they whiche are most rude and barbarouse euen they I say haue refuzed to go right and that if they had had a good desire they had not bene lefte destitute of Gods grace Yet is it not therefore to be sayd that we are able to do well and that there is such an abilitie in vs that wee bee able to seeke God wee intreate not of that matter and when the Papists make such conclusions they shewe themselues to be starke beastes For when it is said that men sin not by ignorance but through a certain wilfulnesse the Papists conclude that seing it is so it foloweth that we haue sufficient reason to gouerne our selues well and that wee bee cleeresighted and to bee short that we haue a freedome to do good or euill But it is too great a beastlynesse too reason after that manner And why For they be not things vnable to be matched togither that men shoulde haue their eyes as it were piked out so as they should not bee able to see or discerne any thing and yet therewithall also be altogither wicked And therefore they are neuerthelesse conuicted not too haue considered Gods wayes nor to haue bene led in the right way for that they were caryed away by pride Ye see then in what wise we ought to match the one with the other namely that by reason of sinne we be al of vs bereft of reason and vnderstanding See how the heritage which we haue of our father Adam is that our myndes are combered and confounded so as we can not discern the thing that is for oure welfare but drawe cleane from it according as it is sayd that euen our light is turned into darkenesse vntill God inlighten vs by his holie spirite and yet neuerthelesse that oure ignoraunce is not suche but that wee bee corrupted in oure affections and wype out the goodnesse whiche God might put intoo vs and bycause our nature is froward therfore we be enemies vnto God and all oure thoughtes and imaginations are enmities too his rightuousnesse according as Sainct Paule speaketh in the eyght to the Romaines Then are wee ignorant and yet in the meane whyle ceasse not to be frowarde VVee knowe not which way to go and yet therewithall we goe astray wilfully And why For we mynde not to come vnto God no wee must be fayne too bee inforced thyther or else he
nurrisheth vs in whose hand we be and which wexeth not old that hee might haue neede of vs he giueth vs innumerable good thinges and we consider not somuch as to yeelde him his due prayse now seing we be so lewde and froward neede there any other witnesses than the Storkes to condemne vs howbeit for asmuch as God strayeth here longer vpō the Estriche lette vs come to that which is spoken of it Behold sayeth hee the Estrich mocketh both the horse and his Rider This serueth to shew the nimblenesse that is in that great birdbeast for it is half a bird of the ayre and half a beast of the earth and hee hath such a weightie bodie as he can not mount vp to flie aloft but flickereth in such wise as hee cannot bee outgone A man may well runne poste after him but hee cannot ouertake him For what with his halfe leaping vppon his Clees and what with his halfe flying with his winges he passeth all the swiftnesse that can bee in horses or in any other beastes Marke that for one poynt And the same swiftnesse is matched with pollicie so as those beastes can take vp stones by the way and throwe them at such as follow after them Thus see yee two things in this Birdbeast on the one side foolishnesse howbeeit matched with aduisednesse in gathering vp stones as he runneth and in casting them backward at such as pursue him This I say is one wonderfull thing that is to be seene in Estridges On the otherside there is such foolishnesse in them that if they may once hide their heads they thinke that all their bodies are hidden and yet the huge carkesses of them are seene still And as touching their egges they sitte not vpō them but for asmuch as they keepe in whote countries they hide them in the sand and the Sunne giuing warmth vnto them doth by that meanes hath them If a mā consider on the one side the sorecast of these Birdbeasts in defending themselues and on the otherside their foolishnesse in hiding their Egges shall hee not see a wonderfull worke of God in guyding all after that sort Furthermore whereas mention is made of the strength and swiftnesse of this Birdbeast lette vs vnderstande that in those things it surmounteth vs VVe may well make our brags but the Estriches go beyond vs in that cace Marke this for one poynt that men must not set so much store by themselues as they haue beene wont too do for God will sende them backe continually too these examples which serue too mocke their foolish boasting On the otherside when wee see that these Birdbeasts which haue strength and nimblenesse yea and policie also in other things are so fond in one poynt that they shewe nother wit nor skill ought not wee to glorifie Gods goodnesse towards vs For who hath giuen vs more vnderstanding than the Estridges haue Haue menne gotten it by their owne power Is there eyther Gold or Siluer that can buy such a marchaundize Then let euery man acknowledge how much wee bee bound vnto God for giuing vs such discretion and lette vs beare in minde that it behoueth vs to yeelde him his due prayse Thus ye see what Gods meening is in this text Also whereas it is sayd that God hath bereft the Estrich of wisedome let vs vnderstand that it is too warne vs that in asmuch as wee haue reason and discretion wee bee so much the more bound vnto God for giuing vs so inestimable a benefite and priuiledge For what a thing is it too discerne betweene good and euill and too know what is our duetie not onely for walking in this worlde but also to attayne to the euerlasting lyfe what a principal thing is it that we know how God hath created vs after his owne image and prepared our heritage for vs aboue Seing then that wee haue the skill too discerne betweene honestie and dishonestie and betweene vice and vertue and that moreouer God doth so inlighten vs by his holy spirite that the heauens are after asort opened vnto vs and we passe aboue the world to come to the companie of the Angelles and to the endlesse glorie which is purchaced for vs by our Lord Iesus Christ in asmuch say I as wee haue all this how much ought wee too make of such a treasure And by the way who is he that giueth it vs For as I haue erst sayde wee should bee lyke these foolishe Birdbeastes that are spoken of heere and wee shoulde haue no more witte than the Estriches but that God prouideth otherwyse for vs Thus then yee see howe men ought too bridle themselues and too apply all their wit and reason too the honoring of God and not aduaunce themselues any more agaynst him But the cheefe thing is that they muste obey him and consider that there is infirmitie still in themselues and that it is ynough for them if they can in some small quantitie discerne the greatnesse and heights of Gods workes and that in creeping vpon the earth they go foreward still with all hūblenesse and modestie knowing well that they cannot as yet atteyne too the depth of Gods secretes And that is the thing which I touched at the beginning for the better confirmation of this texte namely that God on the one side intendeth too make vs perceyue his goodnesse to the ende wee should haue no cause too be greeued or to be out of patience as though he had giuen a better state to the wilde beasts than to vs and yet neuerthelesse to the intent to humble vs wee see our serues in such plight by reason of the corruption that wee caught by sinne that the beastes do passe vs in some respects and particular poynts True it is that wee shall alwayes bee preferred before the beastes and bee placed in higher degree aboue them Yea and whereas we haue not so great strength and nimblenesse as the beasts haue the same is to our profite that is to wit too humble vs withall for otherwise wee would neuer bee tamed VVe see that although wee be put in minde of our weakenesse by many things which wee behold yet notwithstanding God is fayne to complayne of vs that we be like wilde beasts as hath bene sayde And which woorse is an Oxe will know his owners cribbe where hee is fedde and an Asse or a Horse will know his maysters stable but we will not know our maker to be short he can by no meanes tame vs Therefore it is good for vs that wee haue not such force and strength as the wilde beastes haue for what a thing were it how could we be delt withall Moreouer by the way let vs alwayes beare in minde that wee must haue recourse too the number of benefites that God hath specially bestowed vpon vs and not vpon the beasts according as it is sayde heere of reason and vnderstanding Howbeeit lette vs not simply consider the reason that is common in all men but let vs also
come too that it hath pleased God too inlighten vs with the wisedome that is conteyned in his Gospell and to open our eyes by his holy spirite so as wee bee able to see his secretes which else should be hidden and incomprehensible to vs and therfore let vs learne too magnifie him for the same These be the two things we haue to beare in minde And by the way lette vs marke that whereas mention is made heere of the Estridges egges if God extend his prouidence too the hatching of hir egges euen when they be left and forsaken it is much more likely that hee will neuer forget vs vs I say which are more excellent creatures And in good sooth wee see hee hath prouided much better for mankind than for those cattell For behold the hennes of them are so foolish that they forget their owne egges and their chickens that shoulde come of them but our Lord hath printed a kindnesse in women that they know their yong babes and nurrish them with their own bloud and substance Seing then that our Lord hath set such an order in mankind thereby wee know that hee hath a fatherly care of vs Howbeeit wee muste not measure his goodnesse by that only but let vs come to that which he sayeth by his Prophet Can the mother forget hir child Although al the mothers in the world should forget their children yet will not I forsake thee sayeth the lord God then on the one side sheweth himselfe a father in that he holdeth the mothers at such stay in giuing themselues willingly too the charge of nurcing their children True it is that we see not this in all mothers for there are a number of these tender and nice things that cannot finde in their hearts too take payne with their owne children but a nurce shall bee more kinde too a childe that is none of hir owne thā the owne mother is Neuerthelesse the sayd kindnesse appeereth commonly And whence proceedeth it Euen of God whose will it is too maynteyne mankinde by that meane Moreouer when wee know his fatherly goodnesse which sheweth it selfe to his creatures very well surely God doth afore hande make vs too feele his fauour and the care that hee hath of vs howbeit let vs vnderstand that in himselfe he surmounteth all that euer we can perceyue in this worlde and that if wee come vnto him with humblenesse hee will alwayes shewe himselfe as he is that is to wit the welspring of all mercie and will pitie our aduersities and succour vs in them Therefore let vs haue the sayd trust and although we be wretched creatures yet let vs not therfore ceasse to trust in him and too glorifie him assuring ourselues that if we yeeld vs teachable to him as his obedient people he on his side will shewe vs that our acknowledging of him to be our God is not in vayne Now let vs fall down before the face of our good God with acknowledgemēt of our sinnes praying him to make vs feele them better and generally too open our eyes that wee may no more be puffed vp with pryde and presumption nor be any more drunken with our own vayne fancies too stande in our owne conceyt and too boast our selues but that wee may rather learne too submitte our selues to him to holde all our goodes of him and to do him honour for them acknowledging that if he continue not his mercie towards vs we be vtterly vndone at euery minute of an houre that by that meane wee may bee alwayes hild in his feare and subiection and profite therein more and more and that moreouer hee may vouchsafe too beare with vs still so long as he seeth vs yet hemmed in with so many infirmities and corruptiōs vntill he haue vtterly bereft vs of them and transformed vs vntoo his glory and image That it may please him too graunt this grace not only to vs but also to all people and nations of the earth bringing backe all poore ignorant soules from the miserable c. The Cliij Sermon which is the third vpon the ▪ xxxix Chapter 22 Hast thou giuen strength to the horse or inuironed his necke vvith neying 23 VVilt thou make a horse afrayd as a grassehopper or Locust the neying of his nosthrilles is terrible 24 He diggeth the earth with his foote he reioiceth he goeth with boldnesse before the armed mā 25 He passeth not for scaring he feareth not nother shunneth he the svvoord 26 Let the Quiuer rattle and the steele of the speare and of the shield 27 Hee svvallovveth vp the earth in rage and fiercenesse and hee passeth not for the noyze of the trumpet 28 VVhen he heareth the trumpet he sayeth ha ha he smelleth the battell a far off and the noyze of the Captaynes and the shouting of the armie 29 VVill the hauke take him to his fethers by thy vvisedome or vvill hee spred out his vvngs tovvardes the South 30 VVill the Eagle mounte vp at thy commaundement and make hir nest in the high places 31 Shee dvvelleth vpon the rocke and abideth vpon the high mountaynes as in infortresses 32 And from thence shee espieth hir pray and hir eyes looke farre off 33 Hir yong ones sucke vp bloud and haunt vvhere dead bodies are 34 And the Lorde ansvvered and sayde vnto Iob. 35 Is it learning to striue vvith the Almightie let him that reproueth God ansvvere to this IF we were dispozed to bee taught of God hee also on his parte woulde deale so with vs as all his teaching shoulde be to lift vs vp out of hande vnto himselfe yea that after so familiar a fashion as a father talketh to his children Howbeit forasmuch as we be harde to bee gouerned and in steade of yeelding our selues teachable we will needes be ouerwize God is fayne to send vs to schoole to the beasts as we haue seene heretofore and as he proceedeth to do heere still For in speaking of Horses and of theyr nature hee sheweth that men know not his workes when they wil nedes auaunce themselues after that sorte agaynst him And therewithall he sheweth that vnlesse it please him hee will not vouchsafe to answere any of our replyes but it shall be ynough for vs to be disproued by the brute beastes Yea euen by the horses which are of household with vs so as he shall not neede to go farre to stoppe our mouthes For he shal haue aduocates inough to plead in his cace in the stretes in the fields and in the houses he wil not ray sevp great Oratours among men but will as I sayde content himselfe to haue the brute beastes to pleade for him Furthermore here is no curious discoursing of the nature of horses for God ment not to deale with such manner of processe but hee alleadgeth simplye the things that are knowne to the ignorantest sorte A man neede not to be greatly practised for the vnderstanding of the things that are spoken heere for little children knowe them like
forknowledge of God vnto sanctification of the spirit to obey and to bee sprinckled with the blood of Iesus Christ 652. b 67. 5. 7. 9. It behoueth that vve be sorowfull in diuers temptations that the tryal of our faith might be found vnto praise honor and glory at the appearing of Iesus Christ 21. b 50. 132. a 38. The end of faith is the saluation of our soules 132. a 37. 7. The tryall of our faith is much more precious then tried gold 164. b 53. 341. a 35. 17. It behoueth that we passe the time of our dwelling here in feare for God iudgeth vvithout respect of persons according too euery mans â–ª worke 135. b 16. 18. 19. VVee are redeemed with the precious bloud of Iesus Christe â–ª and not vvith golde and siluer 727. b 2. 24. All flesh is as grasse and all the glory of man is as the flovver of grasse The grasse withereth and the flower falleth away 441. b 25. 2. 2. As new borne babes desire the sincere milke of the worde that ye may grovv thereby 294. b 21. 3. CondeÌ„nation shall not be slackened vppon those that follow their vvickednes 411. a 30. 3 7. Likewise ye husbands dwel vvith your wiues as men of knowledge c. 8. b 21. 10. 11. If any man long after life and to see good daies let him refrain his tongue from euill and his lippes that they speake no guile let him eschew euill and doe good â–ª let him seeke peace and folow it 75. a 39. 14. Blessed are ye vvhen ye suffer for righteousnes sake 554. a 34. 4. 11. If any man speake â–ª let him talke as the words of God. 130. b 52. 12. Thinke it not straunge concerning the firie tryall for the time is come that iudgement must begin at the house of God â–ª and if it first be ginne at vs what shall the end be of them which obey not the gospell of God. 812 a 60. 812. a 16. 5. 5. God resisteth the proude giueth grace to the humble 246. b 43 6. Humble your selues vnder the mightie hande of God that he may exalt you in due time 107. a 29. 154. b 55. 376. b 35. 699. b 15. 7. Cast all your care vppon God for he is carefull for vs. 211 b 18. 8. Your aduersary the diuell as a roring Lion walketh about seeking whom he may deuour 17. b 59 18 a 38. 18. b 49. 39. b 10. 2. Peter 1. 9. HE that hath not the vertue is blinde 536. a 50. 19. VVe haue a most sure woord of the Prophets to the which ye doe vvel that ye take heed as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise your harts 335. b 19. 2. 4. God spared not his Angels that sinned but cast them downe into hell deliuered them into chains of darknesse to be kept vnto damnation 217. b 47. 60. b 38. 5. God spared not the old world but saued Noe the eight person a preacher of righteousnes brought in the floud vppon the world of the vngodly 740 b 15. 1. Iohn 9. IF we acknovvledge our sinnes god forgiueth vs them 396. b 57 10. If we say vvee are no sinners we make God a lyar 607. b 32 2. 1. If any man sinne vve haue an aduocate vvith the father Iesus Christ 333 b 45. 3. 1. VVee are called the sonnes of God. 810. a 8. 2. VVee knovv that when God shall appeare we shall bee like him for we shall see him as he is 39. b 3. 454. a 50. 733. b 57. 19. God is greater then our hart knoweth al thinges 328. a 52. 20. For if our hart condemne vs God is greater theÌ„ our hart knovveth all things 168. b 12. 473. b 10. 4. 1. Beleeue not euery spirit but try the spirites whether they are of God. 609. a. 18. There is no feare in loue but perfect loue casteth feare 529. b 25. 5. 14. This is the assurance that we haue in him that if we aske any thing according to his vvill he heareth vs. 119. a 14. 19. VVee know that vvee are of God. 130. b 20. Iude. 1. 6. THe Angels vvhich kept not their first estate but leâ—t theyr ovvne habitation he hath reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 17. b 47. 60. b 38. Apocalipse 1. 7. BEholde hee commeth vvyth cloudes and euery eye shall see him yea euen they which pearsed him through and all kindreds of the earth shall waâ—le before him 615. b 22. 6. 16. And sayde to the mountaines and rockes fall on vs hide vs from the presence of him that sitteth on the throane and from the vvrath of the lambe 519. a 53. 644. b 44. 21. 23. And the citye hath no need of the sun neither of the moon to shine in it for the glory of God dâ—d light it and the Lambe is the light of it 474. a 17. 22. 5. And there shal be no night there and they need no candle neither light of the sunne for the Lord God giueth them light they shall raigne for euermore 474. a 17. 12. 10. Satan is the accuser of our bretherne 21. a 9. FINIS ¶ A TABLE OF THE PRINCIPALL MATTERS CONTAYNED IN THIS BOOKE The first number signifieth the page the letter a. the first Collumne of the page and b. the seconde Collumne the last number signifieth the lyne of the Collumne A. A Belles sacrifice accepted through faith 12. a 33 Abraham a frayle man. 28. a 57. Abraham a rich man. 7. b 28. Abraham the father of the faythfull 7. b 36. Abrahams afflictions and tryals 27. a 34. b 19. 320. b 39. Achab. VVhat a vvicked man Achab vvas 23. b 54. Aduocate Christ is the onely and sufficient Aduocate of all men vnto God. 817. b 48. VVhy men know not Christ to bee the onely aduocate and mediator 818. a 41. VVhy men haue made so many patrons and Aduocates 816. b 40. 818. a 20. Looke more in the word Mediator Aduersitie VVhat things we terme Aduersities 104. 28. Aduersities are Gods Archers 323. b 13. Aduersities come of god because of our sinnes 115. b 26. No Aduersitie happeneth but by Gods appointment 361. b 35. Great Aduersitie maketh men forget themselues 55. b 87. VVe must not thinke any aduersitie to be to sore or grieuous 56. b 26 VVe must not iudge men by their Aduersities 812. b 58. VVhat causeth men to torment and martir themselues in Aduersitie 35. a 56. A difference betvveene Gods childreÌ„ and the Reprobates in their Aduersities 111. b 14. The meane to be rid of Aduersities 721. a 3. Our comfort in Aduersities 47. a 22. Loke more in Afflictions Chastisements Corrections Miseries Punishmentes Troubles and such like Adultery Looke more in Whoredome Affections Our Affections are blinde 59. b 27. Affections doe blinde our vnderstanding and knowledge 264. a 44. The headinesse and vnrulinesse of our affections 56. b 48. 286. b