to the heart And what shall become of vs if we proceed to lying in wayte and to watching to deceyue other mens wiues So much the more then behoueth it vs to bee vigilant in watching ouer oure lusts and for as much as they be stubborne let euerie of vs bethinke him selfe and holde him selfe in awe vnder the feare of god Also let vs haue an eye to the horrible threatning which God maketh against whoredome and be zealous to correct it when wee see it raigne among vs For if we beare with it and nourish it by our negligence we shall be hild for bawdes and ruffians before god It is not for any man to excuse him selfe for hee that is purblind or beetleblind in that behalfe and suffereth whoredome to be committed can not cleare him selfe but that he is a bawde before God as I haue saide alreadie and as much as in vs lyeth wee doe but heape vp the fyrewoode of Gods wrath Seeing that the house of a whoremaster must be consumed and that there is a fire to deuoure all If wee indeuer not on oure behalfe to quenche it and to stoppe whoredomes from hauing their full scope among vs that they may not bee commonly suffered The fyre must needs spread through the whole town and through the whole Countrey and wee muste needes feele Gods curse vnderminding vs till we bee vtterly consumed And for as much as here is expresse mention made of Iudges let all suche as haue charge and office of punishing sinne looke wel to themselues For they shal be double bawdes and double ruffians before God if they suffer whoredome to slip before their eyes and they themselues couer it and make no reckening of it but rather are contented that it shoulde continually haue more scope Thus yee see what wee haue to marke in this texte Furthermore let vs beware that wee bee not onely restreyned by some forced feare for committing the outward acte of whoredome But for so much as God is so gracious vnto vs as too choose vs too bee the temples of his holie spirite and hath drawne vs to him selfe let vs pray him to graunt vs the grace to serue him in all purenesse not only of bodie but also of mynde And for as much as we be graffed into the bodie of our Lord Iesus Christ that he hath knit vs into himself as his meÌ„bers let vs beware that we do him not the dishonor to defile our selues with such filthinesse Ye see then after what sort the faythfull ought to induce them selues to chastitie not through a forced feare but by knowing the grace and honour that God hath done vnto them in that it hath pleased him to come vnto them after that sort Therfore let them desire nothing so much as to come vnto him by the meanes of our Lord Iesus Christe Thus much concerning the protestation that Iob maketh here of whoredome And now let vs come to the second protestation which he addeth which is that he was so far off from taking away of other mens goodes that he vsed not any pryde or crueltie eueÌ„ towards those that were his vnderlings Menseruants and maid seruants in those days were not as they be now adays meÌ„ had theÌ„ not for wages so as they were bound to do no more than couenant but they were bondslaues euen to liue and die with them and men possessed them as their Asses and Oxen. And this is well worthy to be noted for although by mans lawe the maister had power of life and death ouer his bondslaue yet notwithstanding we see how Iob delt in that cace that is to say he restreined bridled himself bicause he knew that according to Gods law those that haue such superioritie must not abuse it nor play the tyrants to tread reasonable creatures vnder their feete Therefore we ought to marke well what the state and condition of seruants was in that time For it will make vs knowe the better howe great Iobs gentlenesse and vpright dealing was in not taking libertie to do that which the world gaue him leaue to do For he saw it was not lawfull for him to doe it before god Now let vs marke the words that he vseth here â—fâ— saith he haue refused the iudgement of my seruant or of my maid when they striued against me For the word striue which he vseth here signifieth to quarell or debate and to be at some variaÌ„ce or pleading Here Iob meneth that although hee might haue stopped the mouthes of his men and his maides and haue loden them with stripes when he had listed so as none of them shuld haue durst to quetch against him yet notwithstanding he had giuen theÌ„ leaue to plead their good cace so that although he were neuer so angrie yet if his seruantes had any reasonable excuse they might freely debate the matter with him and shewe theirright so as hee did not oppresse them by force VVee see then that there was no pride nor crueltie in him And he sheweth therewithall howe hee was able to master his affections in such wise as he could be gentle in bearing with his inferiours For sayth he he that made them made me also wee were fashioned all of one This may be taken that we were fashioned all in one wombe that is to say wee come all of Adam and are all of one nature Howbeit it must yet extende further Iob then considered two things when hee bare so gently with his seruantes The firste is that wee haue one common creator and are all come of one God and also that wee are of one nature in so muche as it is to bee concluded that all men thoughe they bee of neuer so base degree and despyzed in the worlde are neuerthelesse our brothers For he that disdayneth to acknowledge any man for his brother must make him selfe an Oxe or a Lion or a beare or some other wilde beast and disclaim the Image of God which is imprinted in vs all Lo heere the two reasons that Iob alledgeth and thervpon he concludeth what shall do when God commeth to visit me should he not lyft vp him selfe against mee Might I be able to stande before his face If he should call all my life to accâ—â—nt how coulde I aunswere if I haue beene churlishe too my seruauntes Lo heere a texte which importeth a verie great and profitable doctrine if so bee that wee can vse it well For if wee ought too bee so gentle towardes oure inferiors that when it lyeth in our hand to oppresse them we must of oure owne accorde bee a lawe measure and rule to our selues howe gentle ought we to be towardes our equalles For it seemeth that if any man be subiect vnto me I may vse suche authoritie ouer him as hee shall not speake but I may do what I list to him according as wee see how men beare them selues in hand that they may do much more than they may and if God giue them an inch of authoritie
text And therefore it behoueth vs to minde well the prouidence of God too the intent that when any aduersitie befalleth vs wee may alwayes go to the first cause True it is that diuerse tymes men shall do vs vs wrong as we see howe they had robbed Iob of all his goodes Men then may spoyle vs of our goodes by deceyte or violence or they may oppresse vs by slaunders and wicked reportes yea and a man may bee wrongfully slaine In these things it behoueth vs too acknowledge Gods prouidence as Iob hath done He set not himselfe against the theeues which had robbed him but sayth the Lorde hath giuen and the Lorde hath taken away and yet notwithstanding Satan had bene the worker of it But Iob knewe that God which made the worlde dooth alwayes watch to gouerne and guide it as is shewed heere And therefore whensoeuer we be afflicted although the same come from mē so as they do vs wrong and outrage let vs assure our selues that God holdeth the◠reynes of the bridle aboue and that it is his will to haue vs so afflicted that it behoueth vs to receiue the same at his hand as of our Iudge that we may enter into the consideration of our sinnes and yeeld our selues guiltie as hath bin sayde not long since Thus ye see what we haue to marke in this streyne And truely when wee see the wicked beare sway heere beneath let vs knowe that it is a part of Gods iustice VVhereof commeth it that things are so troubled and that some men attaine to offices by wicked bryberie and parcialitie and other some by purchase too the ende anon after to make their hande againe of the poore people by fleecing one and deuouring another It is bycause God perceyuing vs vnworthie to bee gouerned by him giueth the brydle to Satan Ye see then that all the wrongs which raigne are Gods scourges for our sinnes as wee haue seene heeretofore Seeing it is so it behoueth vs to consider that when the Princes and Iudges of the earth are wicked God intendeth too giue a greater glosse to his owne iustice that it may be knowne vnto vs howe it is hee that afflicteth vs and by that meane punisheth the offences which wee haue committed shewing that wee deserue not to haue him come neere vs but rather to withdrawe himselfe from vs and to make vs feele that bycause wee are disordered and haue shaken off his yoke and are become as wilde beastes we are worthie to haue the diuell raigne ouer vs and the wicked men which are his vnderlings and of his setting vp So then wee see that God deserueth to bee glorified in all respectes whatsoeuer troubles we perceyue in this worlde and that it behoueth vs alwayes to come to this poynt that seeing he is almightie it is impossible that hee shoulde doo any wrong Hee is no worldly Prince raigning at other mens pleasures nor set vp by wicked practizes and policies but he is the same by nature and as hee is God so also can he not be but rightuous for his rightuousnesse cannot bee separated from his mightinesse as I haue sayd afore Nowe herewithall Eliu addeth that if God turne his heart vnto vs to take away his spirite and breath all fleshe shall fayle and by and by we shal be changed to dust Here Eliu matcheth Gods mightinesse with his goodnesse And so hee sheweth that when we bee gouerned by Gods hande wee must needes feele that he is good and mercifull towards vs in that we perishe not euerie minute of an houre And why For what needeth there more too turne vs into dust and too bring vs vtterly to nothing than only the looke of God it is sayde that if God do but blowe vpon men immediately their freshnesse chaungeth and withereth and fadeth away VVhen the Prophete Esay speaking after that maner of the strength of men likeneth it to an herbe or floure he sayeth that if God do but breath vpon vs hee sereth vs vp as a blasting winde sereth the grasse and that is it which is sayde in the song of Moyses True it it is that there is vsed another comparison howbeeit it tendeth to the same ende which is that if God withdrawe his spirite and breath we perish According also as it is sayde in the hundred and fourth Psalme And it agreeth moreouer with the text that I haue alledged out of S. Paules Sermon in the seuenth Chapter of the Actes of the Apostles namely that we haue our life mouing and being in god Seing then that we haue no being any longer than it pleaseth God to shed his spirite vpon vs if hee withdraw that power we must needes perish out of hand VVe see then that the creatures continue no longer in their being than it pleaseth God to mainteyne them and that assoone as hee withdraweth that power by and by all returneth too nothing For a conclusion the thing which wee haue touched standeth fast namely that Gods mightie power is heere so matched with his goodnesse as wee ought too knowe that he neuer vttereth any such rigour agaynst vs but that he therewithall also spareth vs bycause we should perish euery minute of an houre if he listed to withdrawe his spirite from vs For what is there in vs if we consider our owne strength Haue wee any meanes too preserue our selues VVhat moueth God to mainteyne vs Are we worthie to inioy the benefites that he bestoweth vpon vs No it is nothing so Againe I pray you what bonde is there betwixt him and vs Furthermore what is oure strength VVhat meanes haue we None at all Then must we conclude that there is no cause why God should preserue the worlde but for that he himselfe is good and the fountaine of all goodnesse so as he is not moued by any outward reason to bestow the great number of benefites which we receyue dayly at his hande but onely that it pleaseth him to make vs feele his mercie and gracious goodnesse by experience Thus ye see that the onely life which we haue is a sufficient recorde howe gracious and mercifull God is towardes vs and that although we were handled as roughly as were possible so as we did but pine away and were cumbred with continuall trouble and aduersitie yet notwithstanding wee bee conuicted by our onely breathing that God maketh vs to feele his goodnesse And why For we liue not but in him and by him and if he withdraw his spirite wee by and by perishe and turne to dust But yet is life a precious thing whatsoeuer come of it Thus yee see that men are alwayes indetted vnto God howsoeuer hee deale with them True it is that this poynt deserueth to be layde out more at large Howbeeit forasmuch as the time will not suffer it it shall suffize that euerie of vs do beare in minde the things that I haue touched and that wee looke neerely to our selues and acknowledge that wee bee nothing at all so esteeming
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