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
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
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
fall too chawing vpon the bitte in hatching so lewde opinions which are cleane contrarie to fayth it is all one as if men should fall to deuifing of their state wyth their enemies that come too besiege theyr Citie For if they giue eare to them and allowe their counsell it is the destruction of the whole towne They will not set opē their gates to them but it is all one as if they did Euen so is it with those that snarle themselues in their owne lewde opinions which Satan putteth in theyr heades for if they abyde by them the ende will be the leading of them too destruction VVhat is to bee done then Let vs followe the experience that is shewed vs heere by Iob. Verely hee was assaulted daungerously when he doubted whether he should euer rize again or no seing that God had brought him so low And if hee had continued in that minde too the ende what a thing had it beene But after hee had beene so assayled he cutteth off the matter out of hande No sayth he I will tarie the day of my chaunge howe so euer I speede Lo what we haue to do namely too conclude according to Gods truth Also when we conceyue any lewd imaginations that may turne vs from the fayth and from the way of saluation wee must by and by come backe and take holde of some sentence of the scripture and when we see our selues fenced with Gods truth the conclusion must be that wee will not dispute about it seeing that God hath spoken it Thus ye see the souerein remedie that wee haue to beate backe Satan in this behalfe that is to wit when he goeth about to turne vs aside from the fayth and from obeying of Gods worde Furthermore when Iob fayth that be will tarie for his chaunge that worde deserueth to be weyed throughly Verely he speaketh of the resurrection and therefore meeneth that we must be wholly renued so as the corruption whiche is in vs by reason of Adams sin be vtterly done away and God receyue vs into the immortalitie of his kingdom Lo here the chaunge whereof Iob speaketh And the same is also the thing that we must haue an eie vnto For without the resurrection wee cannot comfort our selues neyther wil al that euer man can alledge be sufficient to cheere vs VVee see also that the holy scripture directeth the faythfull thither when it purposeth too content them and too giue them assured and settled rest Be ye sure say the seruants of God that wee bee called to bee partakers of the heauenly glorie which God hath promised too those that are his and therefore be ye glad of it Howbeeit for the better assurance of this last chaunge wee must consider the chaunges that God maketh at this day ▪ euen during the course of this life howe God maketh many alterations in vs whereby he giueth vs alreadie some taste of the last chaunge As for example VVe be in some trouble well we be as it were shet vp there VVhen wee looke for the ende of it wee see none there is no remedie it is past recouerie and we be forlorne and sodenly God hath such pitie vpon vs as we be deliuered out of hand See ye not a chaunge that ought too lead vs further forth which is too vnderstande that there is a muche perfecter deliuerance than all these are which wee perceyue at this day particularly Then let vs learne to acquaint our selues well with the chaunges that God maketh dayly that wee may bee lifted vp a high and by that meanes be quiet till the time that we be renued in the kingdome of heauen Also heere yee see after what maner Dauid hath spoken For when he speaketh of the chaunges of Gods hand whether it be in rescuing men out of trouble or in casting them into it that saying is of great weight though it seeme not so For men haue alwayes this fonde opinion concerning fortune too say See what ill fortune is befalne mee or see what good fortune is happened mee No they bee the chaunges of Gods hande and to that poynt must wee alwayes bee brought Howbeeit among all the chaunges that are made in the worlde the liuelyest Image of the last renewment is Gods quickning of vs by his holye spirite and his inlightning of vs by fayth and his making of vs newe creatures in oure Lorde Iesus Christ as the scripture speaketh Let vs consider what the birth of men is True it is that when wee come intoo this worlde wee bring some remnant of Gods Image wherein Adam was created howbeeit the same Image is so disfygured as we bee full of vnrightuousnesse and there is nothing but blindnesse and ignorance in our minde Yee see then what the state of men is at their byrth But God inlightneth vs by his holy spirite yea euen in suche wise as wee be able to beholde him so farrefoorth as is expedient for the transforming of vs intoo his glorie and for the reforming of vs by his holy spirite Therefore when God shall haue so chaunged vs as wee feele him dwelling in vs and by meanes thereof wee fight agaynst our wicked lustes and whereas other men doo ordinarily delight in their vices and as it were bathe themselues in them we seeke the cleane contrarie so as what euill soeuer is in vs the same mislikes vs and we mourne for it and therewithall follow the good and be altogither desirous to giue our selues ouer to the seruing of God Is not that a woonderfull chaunge For such maner of dooings will neuer spring out of our selues VVhen wee taste of Gods goodnesse so as we be sure of his fatherly loue towardes vs and specially haue the certentie of our saluation to call vpon him as our father See yee not a chaunge that is able to shewe howe mightifull Gods hand is For men of their owne nature can neuer open their mouthes to call vppon God in truth True it is that they may well haue some ceremonies as the Heathen folke pray vntoo God and the Papistes also doo babble and make prayers that are long ynough but all this is nothing bicause they bee not assured in theyr prayers nor fully perswaded that God should bee their father Do wee then see that God is willing too heare vs Are wee desirous too serue him and to honour him It is euen as much as if he had chaunged vs and caste vs newe agayne in a mowlde and as though he had put vs newe againe to making For doubtlesse it is not for naught that the Scripture calleth vs new creatures in oure Lorde Iesus Christ And in other places where wee be sayde to be his workemanship bicause hee hath created vs to good woorkes Saint Paule meeneth not that God hath created vs onely to bee mortall men but also to the entent wee should do good workes Therfore when God dooth so chaunge his faythfull ones yee see a speciall woorke of his wherein he vttereth his power
touched afore Verely both of them are to bee greatly misliked but yet is there muche greater harme in this latter For if men trust in themselues and flatter themselues in their owne strength it is the nexte way to ouerthrow them quite it is a deadly poyson and it is not only a simple puffing vp but also a diuelish pride which serueth to send wretched soules to destruction By this meane then wee see that all the Popishe diuinitie is but winde which serueth but to puffe vp wretched soules and not to giue them any nourishment VVhat is too bee done then Let vs learne to vse edifying talke and suche as may feede our seelie soules that we may be taught the feare of God and there withall know that we can do nothing of our selues but must be fayne to drawe out of the fountayne of all vprightnesse and iustice and that God must be faine to make vs partakers of his grace for without that we shall be voyde of all goodnesse VVhen such doctrine as this is set foorth it will serue to edifie and we shall be nourished and battled by it Moreouer let vs indeuer also to draw our neighbours too the like nourishment so as wee may be fed with Gods truth as with the substantiall foode that must edifie vs to the full Thus yee see what we haue to remember in effect concerning thys sentence And streyght after there is another declaration which wee ought too marke well ▪ For Eliphas sheweth wherefore hee likeneth fond doctrine to a blasting wind Thou takest away feare and withdrawest prayer from God. True it is that the second word which he vseth signifieth sometimes a Muzing Minding or Bethinking but yet commonly it is taken for prayer and supplication And no doubt but Eliphas ment heere to note the two principall parts of the edifying which wee haue to receyue by good doctrine For what is the marke that God ameth at when he setteth his word afore vs It is to hold vs in awe and to make vs to walke in his feare and obedience and also to make vs put our whole trust in hym and too call vppon him seeing wee bee destitute of the spirite of wisedome rightuousnesse power and life Marke then the twoo poyntes that wee haue to obserue if wee intende too shoote at the right marke and to come too the point whyche God calleth vs vntoo True it is that wee shall heare of many things when Gods woorde is handled afore vs But as I haue sayde all commeth to those two poyntes Eliphas therefore intending too conclude that Iobs learning was but a winde that puffeth vp and swelleth the stomacke sayeth that it taketh away feare and withdraweth prayer from god As if he should say when we be turned aside from the feare of God and are not minded to call vpon him and to flee vnto his goodnesse all is but a winde that will make vs to burst and not nourish vs at all By this then we may the better see what the edification is that he speaketh of It is oftentimes sayd by S. Paul that al must be done to edifying And what is that edifying It is that we should be taught to feare God and stablished in the same more and more And secondly that we should bee taught to call vppon him and warned too seeke all our welfare in him alone according also as that is the place where we shall find it As touching Feare it importeth as much as that our life must bee ruled according to the wil of god For what becommeth of men whē they knowe not themselues too bee subiect too theyr maker They rush out into all naughtinesse VVe know what our lustes are Then if the feare of God reigne in vs we must acknowledge that he hath not put vs into the worlde to liue at such libertie as we list our selues but reserueth hys whole right ouer vs so as we must obey hym Behold I say what this word Teare importeth that is to say that we should learne to direct our whole life to the will of god VVe haue his law whereby he guideth vs and sheweth vs how to discerne betweene good and euill Then excepte wee will bee vtterly confounded wee must begin at that poynt But yet for all that what can further vs in the feare of God saue only the gouernance of his holy spirit For we be voyde of all goodnesse and are giuen too nothing but euil And if we lay Gods law to the lyues of men we shall find a deadly battell betwixt them as betweene fire and water yea euen their whole nature and that there is not any thyng more contrarye to Gods rightuousnesse than all the affections of our flesh For as Sainct Paule sayeth in the eyght too the Romanes they are all enimyes vntoo god Seeyng the cace is so we must come to this praying and forsomuch as wee drawe wholly vntoo euill yea and are wholly carried awaye and rapted vntoo furie wee muste beseeche God too lay hande vppon vs and too guide vs and too make hys holye spirite too rule ouer vs in suche wyse as wee may freely and with a single hart sticke vntoo hys rightuousnesse and vntoo all that euer hee calleth vs vnto and also that hee suffer not the temptations of Satan and of the VVorlde too turne vs from dooing good and that it may please hym too forgyue vs oure faultes and too bee alwayes mercifull and louing towardes vs Thus ye see how prayer ought to bee ioyned with the feare of god For it is not ynough for vs to be shewed what we ought to do and what God requireth at our hand and what is our duetie but we must also bee incouraged to go too him and to haue our whole recourse vnto hym to seeke that thing there which wanteth in our selues to the ende that he may releeue our neede and remedie the same as who is the cheefe and only Phisition And when we haue well borne away this text wee shall haue profited greatly for one day VVe come oftentimes to sermons But what for that VVe do but wander if we bring not these two points and gyue not diligent hearing For wherfore come we thither To know what God requireth at oure hāds and how we ought to walke that we be not as beasts in this world But God alloweth none other rule but only that men should obey him and frame themselues according to hys will. For all the deuotions that men can deuise are but starke folies according as wee see howe the wretched Papists torment themselues sore so as there is no end of doing one thing or other But what for that what gaine they by it For all their doings are but theyr owne deuices the Lawe of God is as good as buried among them So then let vs beware we beguile not our selues but let our comming vnto Sermons be to atteine to a certeintie wherein we may not fayle VVhiche thing will then come to passe when we
But to the ende we may take the more profit by that which is conteyned here let vs followe the processe of Eliphassis wordes Heere mee saith he and I will rell thee what I haue seene Hee speaketh of his owne experience and afterward hee addeth that the same doctrine was receiued and hilde after the same manner among the wise men too whome God hath giuen the grace not only to be able to rule well thēselues but also to haue the gouernment of Realmes and countries and he addeth that they hild them peaceably with out any passing of stranger through them that is to say without any mans vsurping of that whiche God had put into their handes Verely whensoeuer God indueth men with excellent gifts we must not dispise the same but consider that the sprite of God dwelleth in them and that if we be so skornefull as to refuse that which they tell vs the iniurie thereof redoundeth not to a mortall wight but too the liuing god For thereafter as God vttereth his gracious giftes so will he haue vs also to receiue them to oure common profite Eliphas therefore hath some good colour and pretence to alledge the authoritie of such as had ruled Realmes and countries but yet is not that inough except we knowe that it is God which speaketh And for performance thereof ought we to trust to the authoritie of men True it is that God commaundeth vs too bee teachable and not to bee stubborneharted and harde to yeeld obedience when we knowe that the thing which is told vs is true And so ye see howe the authoritie of men ought to bee receiued But if they fall to turning of the truth vpside downe and to conuerting of it into falshood there is no reason why men should bee wended vnto thē Therefore we must beare this point wel in remembrance For wee see there are two vngracious extremities The one is when men reiect all knowledge and wisdome For if there be any men among vs whome God hath aduanced aboue others and vnto whome he hath dealt greater abundance of his holie spirite it is certaine as I sayde afore that in despising them wrong is offered vnto God Neuerthlesse wee see many stubborne folke which will not by any meanes submit themselues to the counsell or aduise of any man There is also another extremitie which is that being possessed with a forecōceiued opinion that a man is skilful of great wit and wel experienced we be so sotted therewith as wee looke no whit further But wee must not suffer our selues to be led so for God doth alwayes reserue his owne right to himselfe And what is that Verely that we should be subiect to him alone specially in cacos of saluation ▪ True it is that there are ordinances and ciuill pollicies of men whereto wee must be obedient but yet is all that referred vnto him and dependeth vpon him In the meane season ye see here a resolute poynt which is that God will haue vs to be taught at his hande For when we yeld such authoritie vnto mē what do we else but rob God of his authoritie and preheminence This extremitie therefore is to be condemned as well as the other The meane betwixt these two vices is that when wee see that God hath bestowed of his gracious giftes vpon any man we must haue him in estimation take counsell willingly at his hand and vnderstand that in despising him we doe wrong vnto God bycause it is his will that we should honor such Is it so Yet notwithstanding let vs not ceasse to discerne least we be beguiled vnder the shadowe of some opinion that we shall haue conceiued of some mortall man and therby be turned out of the right waye and God also disfeated of his preheminence by the same Thus muche concerning this poynt Now Eliphas addeth that these men haue not concealed the thinges that they had learned of their forefathers VVherein he sheweth that they had behaued themselues faithfully For whensoeuer God giueth vs the grace to be well taught he doth it not for ourselues only but to the intent that others also should be drawn to the same knowledge and that we should all of vs bee partakers togither of the thing that hath bin giuen vs And heere ye see that Gods instructing of vs first is to the end that when we see our neighbors ignorant we should indeuer to leade them with vs into the same way wherevnto wee our selues are entred already Hee that knoweth Gods truth must not keepe it close to himselfe as though it were but for him alone VVhat then He is bound to his neighbours And therefore if he see them go astray let him reach them his hande let him call them to hym and let him shewe them what hee knoweth For wee neede not bee afrayde that it shall bee any preiudice or hinderance to vs thoughe all men bee made patakers of that which God hath gyuen first of all vnto vs If a man haue but smal store of worldly goodes surely if he deale them forth vnto others he shall soone see the ende of them But when God hath inlightned vs with his worde and also giuen vs his spirite the more wee laboure too giue vnto others the more shall wee bee inriched our selues Thus yee see a sentence which wee ought to marke well when Eliphas sayth that those to whome God had giuen singular giftes aboue others had not concealed the thing that they had learned of their aunceters And heere also yee see the marke that God gaue vnto his seruaunt Abraham to shewe that hee would vse well and faithfully the couenant which he had receyued Abraham sayth hee will indeuer to teache his housholde and those that are to come after him hee will shewe them the ordinaunces and Statutes of the Lorde Then lette vs marke well that when God openeth oure eyes and is so gracious to vs as to teach vs his truth it is not too the end that euery man shoulde keepe it to himselfe and other men haue no parte nor portion of it but we must as much as in vs lyeth draw all the world to it Nowe then seeing we be bound to all men in general yea euen vnto those of whome God hathe not giuen vs the charge what ought a housholder to do towards his seruauntes and children VVhat ought a minister of Gods worde to doe who is specially appoynted to that office VVhat ought a magistrate to do seing the sword is giuen vnto him and he sitteth in Gods seat Then let vs marke well that although we haue nothet wife children nor seruantes yet notwithstanding if God haue bestowed any gifte v̄pon vs we be bound to distribute it abroade and to make it common to all men to their edification Marke this for one poynt Much more reason is it that if a man haue a housholde he ought to be so much the watchfuller and carefuller to instructe and teache those whome God hath committed to him and of
end to all oure afflictions must not we needes be toto vnkynd if we refuze suche a benefite and priuiledge So then there is no way for vs but to humble and present our selues at the iudgement seate of God that wee may be vphild by his grace Now Iob addeth Bycause thou hast couered their hart that they can haue no vnderstandyng thou wilt not exalte them Heere Iob strengtheneth himselfe against those that vexed him vnder the colour of comforting him But we haue to remember what hath bene sayd namely that Iob bewrayeth all his affections and so it is no woonder though he continue not all in one tale but shift eft into one matter and eft into another and so shewe himselfe variable And wherfore is that Bycause he speaketh as in his combate VVe knowe that when a man is fighting of a combate he keepeth not alwayes one countenance but is fayne to trauerse his ground to fet a compasse about to shift handes to retire and to auaunce forewarde after as his enimie preaceth vppon him or as he himselfe espyeth his owne aduauntage Euen so is it with vs when wee fall to resisting of our temptations Sometimes we stoupe to saue our selues and sometymes wee giue backe too auoyd a blowe After as God giueth vs respit so take wee hart agayne and are releeued when it was lykely we shuld haue bene ouerthrowen The thing therefore that we see here in Iob is that now he taketh courage and sayth Lord it is true that it is a corzie to mee to see my freendes become dalyers and to doo nothing else but vexe mee but yet must I not discomfort my selfe for all that And why For I see well they haue none vnderstanding and therefore I must not take hold of them seeing there is no reason in them If a beast came running vppon mee or if a dogge hild mee at a bay I myght well vse fayre woordes to appeaze them but it could not preuayle for they vnderstand them not So then ô Lord I must not take it too hart when I heare the wandering talke of these men here VVhy so Bycause thou hast couered their hart that they can haue no vnderstanding And thys is it that I haue touched already namely that if we will comfort wretched folke in their afflictions wee must desire God too giue vs his spirit and wisdome to do it withall For our talk shall be vaine and vnprofitable sauing so farre foorth as he reacheth vs his hand like as on the contrarie part wee shall speake to edifying if he guyde vs It is sayd that he couereth their hart that they might haue none vnderstanding as if a man should say hee blyndfoldeth their eyes For in the scripture this word Hart is sometimes taken for the mynd In deede it is not taken so continually for it is sometimes taken for a truenesse and for a pure conscience But whereas it is sayde by Moyses God hath not giuen you a hart to vnderstand no not euē vnto this day wee see that the word Hart is taken there for the mynde Euen so is it also in this sentence Iob therefore meeneth that God hath as it were blyndfolded the eyes of these men heere which thought themselues very wise and that thereby they became as good as beasts Now let vs marke what manner of men these freendes of Iob were It is euident by their talke that they were excellent men and no fooles For we see they were men of experience and men of great wit yea and it is sayd that God had sent them And how then shall they do that scarsly haue one iote of wisedome what shall become of them when it pleaseth God to blynd them Agayne if God do so blind the wise let those that thinke themselues skilfull and trust to their owne sharp wit and presume much vpon their owne policie learne to humble themselues knowing that God can so blynde their eyes as they shall not see a whit at high nooneday Thus see yea profitable lesson for such as take pride in their owne wisedome and thinke that nothing ought to passe but by their aduice VVhat shall become of them when God shall haue blynded them Thus the blynde wretches haue their eyes seeled vp that they can discerne nothing and what shall the end of them be God will not exalt them that is to say hee will put them too shame in the ende Now if this bee verified of worldly things what is to be sayd of the secretes of the heauenlye kingdome which do farre surmount al the wit of mā Behold God blindeth the eyes of the wise euen in worldly affayres and in the things that concerne this present life insomuch that euen those that are most craftie of greatest wit become like little babes and do fond deedes and are readye to fall downe at euery blowe Men see this And what is the cause It is for that God hath couered their eyesight And how shall wee then doo when wee must be fayne to mount vp hygher to the wonderfull secretes which cannot be knowne vnlesse God haue inlightened vs by his holy spirit Heereby wee bee warned not to take offence when wee see the wyse men of the worlde haue no tast of the Gospell nor of any poynt of the doctrine of Saluation And why It is not a dishe whereof euery man may be hys owne caruer God must bee fayne too worke there by his holy spirite And that is a thing well worthy too bee noted For wee see many wretched weaklings at this day which rest themselues vpon thys that the wise men of the world cannot frame themselues to the Gospell How is it say they that such a man being a man of so great reputation sauoreth not of the Gospell Yea and there needeth no alledging of some one man but of whole Nations For men will say what In suche a Nation where there are so many wyse heads we see the Gospell is not receyned As who should say that the receyuing of the Gospell came of our owne towardnesse that we by our own motherwit were able to comprehend what soeuer God sheweth vs in the holy Scripture No. But cleane contrariwise it is sayd that we be blinded in that behalfe and that all the wisdome of God is foolishnesse to mans reason Seeing then that the cace standeth so let vs not thinke it straunge though suche as presume to know themselues be blynded after that sort And why For God forsaketh them by reason of their pride And further hee is no schoolemaister but for the humble and little ones But these men will be great ones and are they then able too take any profite at all in Gods schoole No. So then seeing wee perceyue that God blyndeth men after that sort let vs for our part learne not too trust in ourselues but to desire him to guyde vs by his holy Ghost and so to gouerne vs as we may see cleerely in the middes of the darknesse of this world
al those mischieues must spring of the rage wherwith they be moued thinke they that the swoorde is not readie for them Againe as touching those that serue theyr lustes and feede their humours thinke they that God ought not to drawe out his sword vpon them to But let vs not looke vpon them onely For we see those that are nother Kings nor Princes nor of abilitie to make hauock of countries or to enter vpon them with force which not withstanding ceasse not to be as full of malice as they or rather fuller For they play the little Scorpions whiche when they cannot hurt otherwise do cast out their poyson at their tayles and we see how euery man seeketh too anoy and trouble other Therefore must not men needes feele that which is said heere that is to wit that the sword is drawne out against all such manner of folke And so yee see why Iob doth purposely say to the inteÌ„t ye should know True it is that these men were no doltes such as knew not that there is a God in heauen who is iudge of the worlde No they were men of skill of experience as wee haue seene by their talke and shall see heereafter by Gods leaue VVhy then doth Iob say vnto them to the intent yee should know It is bycause men beyng blinded by theyr naughty affections know not God but beleeue that wheÌ„ they haue once drawne a curtayne betweene God and themselues God should not see them any more nor be able to punish them as they deserue Then lette vs looke vppon the sworde althoughe wee see it not yet wyth our eyes that is to say Although God do not yet shewe vs any signes that he is mynded too punishe vs and too make vs knowe that hee is the iudge of the worlde and lette vs thinke that hee is desirous to drawe vs to hym and to shewe that hee will not vse any excessiue rigoure towardes vs specially if wee bee not rigorous towardes our neighbours Furthermore lette vs vnderstande that it is not ynough for vs to absteyne from all euill but it behoueth also too helpe all suche as are in aduersitie For though a man coulde protest that he hath absteyned from all iniurie and doing of wrong yet shall he not therfore be discharged before god And why For hee oughte to help and succour those that haue neede of succoure Now if they that haue absteyned from euill doing are not quit before God but are hilde as offenders I pray you what shall we say of those which do nothyng else but practise mischeefe day and night and are alwayes deuising howe they may trouble and vexe now this man and now that man VVhen wicked men do so sharpen their wits of set purpose to hurt their neighbours is it not reason that Gods sworde should by and by be sharpened againste them Then let vs bethinke our selues and not only bee ready to releeue suche as are in necessititie but also for asmuch as there is so muche miserie and wretchednesse through the whole world let vs haue pitie and compassion of them that are farre off and let oure sight extende euen thither to them accordingly as charitie ought too inflame all mankind and let vs pray God to vouchsafe to pittie them that are so distressed that when he hath chastized them with roddes he will bring them home to himselfe and make all that to turne to their saluation in somuch that whereas wee haue now occasion to sigh we may then reioyce togither and prayse his name with one common accord Now let vs cast our selues downe in the presence of our good God with acknowledgemente of oure faultes praying him to make vs feele theÌ„ in such wise as we may haue regard to amend them and that therewithall euery one of vs may haue a mynde to humble himselfe vnder Gods mightie hand and in steade of condemning others learne to feele the euilles that are in our selues so as we may seeke to him to purge and clense vs till he haue clothed vs fully with his owne rightuousnesse And so let vs say Almighty God our heauenly father c. The .lxxiij. Sermon which is the first vpon the .xx. Chapter SOphar the Naamathite ansvvered and sayd 2 My thoughts inforce me to ansvvere and hastinesse is in mee 3 I haue heard the correction of my reproche and the spirite of myne vnderstanding enforceth me to ansvvere 4 Hast thou not knovvne the time of old since God placed man vpon the earth 5 That the aduauncement of the vvicked is but of short time and that the ioy of hypocrites shall not indure 6 Though they be lifted vp to heauen and haue raysed their head aboue the cloudes 7 Yet shall they perish as their ovvne dung and they that haue seene theÌ„ shall say vvhere are they THat wee may the better profite by thys doctrine wee haue to beare in mynde how it hath bene declared before that suche as incountered with Iob saying that God leaueth not the wicked vnpunished haue taken a grounde that it is true in it selfe but they applyed it amisse to the persone of Iob. And this is a cause why we ought to pray alwayes vnto God to giue vs skill and discretion to know howe to apply that thing rightly which we shall haue learned out of Gods word For wee may turne that thing too euill which might be to our profite according as we see how a number abuse the holy scripture crossely ouerthwartly â–ª Therefore it standeth vs in hand to marke this poynt and then shall we see that heere are good and very profitable instructions Now the effect of that whiche Sophar sayeth heere is that althoughe the wicked and the despizers of God bee seene to prosper heere for a whyle yet must they perish and the end of them must be miserable according as it hath alwayes bene seene and put in vre and God will execute his iudgements to the worlds end â—s he hath done afore But ere he come to that poynt â–ª hee vseth a preface that is to wit that he is inforced to answer and compelled so to do as well by the spirit of his vnderstanding as also bycause he was ashamed to be so checked at Iobs hand specially sith he knew as he himselfe sayeth that his owne sayings were true and that Iob reasoneth to the contrary Now if it were so â–ª then had Sophar good reason For first of all when God giueth vs any grace it is not to the intent the same should serue for our selues alone but we ought to make our neyghbours partakers of it Then if God giue more vnderstanding to one man than to another ought he to keepe it to himselfe alone No. But looke what gifts God bestoweth vpon vs wee muste labour to communicate them that oure neyghbours may bee edified by them as well as our selues and God bee honoured with one common consent S. Paule also sheweth the same namely that if a man haue receyued any
gifte of God he hath not receiued it for himselfe â–ª but he must apply it wholly to the common vse Behold also howe God will haue our charitie exercysed It is not that euery man should like well of himselfe and despyze his neyghbours for at what poynt should wee bee then Should there be any more bodie of the Churche Is it not meete that the members should bee knit togither Is it not meete that all should bee referred to the head Then lette vs marke well that whereas Sophar sayeth that the spirite of his vnderstanding inforced him to answere if it were so that God gouerned it and that thys saying were rightly placed then had hee reason to say so For as I sayd when God shall haue disclosed any good thing vntoo vs the same must not bee drowned by vs but rather wee must bring it to light And heere yee see why it is sayde that when wee haue beleeued then must we speake So then fayth muste not bee a dead thing but she must vtter hir selfe And S. Paule dothe well verefie the sayd sentence of the Psalme For hee sheweth that it is not lawfull for him to doo it bycause God had giuen him vnderstanding whiche ought to serue the whole world and therefore that he vttereth the treasure which was committed to him knowing well that it was not a particular thing for any one man but for the profite and instruction of the whole Church And verely euery one of vs must applye this lesson to himselfe For we shall see many that will say it is ynough if euerye man beleeue in his owne hart as who would say that the thing which God hath ioyned togither might be separated by men But wee haue seene alreadie the recorde of Dauid which is that such as beleeue ought to speake by and by For except they doo so they shew that they by their malice doo burie that thyng whiche God woulde haue published abroade according aâ— it is sayde that men light not a candle too put it vnder a busshell or to hide it but to set it vpon a candelsticke that it may shine al about Furthermore nowe and then â–ª when a man hath receyued any gift he thinketh â—â— is to win himselfe credite and estimation aboue other man But contrariwise in so doing we disgrace Gods gifts by making them to serue to any vain-glory It is not for that purpose that God dealeth his gifts more to one than to another but to the end wee shoulde do men good with them Therefore let euery of vs haue a care to aduaunce and to spread abrode that whiche God hath committed vnto him and as for them that haue not receyued so much let them neuerthelesse be brought by that meanes to saluation wherevnto God calleth vs too the ende hee might bee glorified among vs Marke that for one poynt But yet muste the other poynt presse vs more when Sophar sayeth that hee had heard the correction of his reproch He speaketh not this in respect of his owne persone onely but according to the matter that hee had dealt with before hee is angrie to see Gods truth troden by that meanes vnder foote Iob had no such intent as I haue declared alreadye and therefore Sophar dyd hym great wrong Neuerthelesse thys doctrine continueth in it selfe alwayes good and true and wee must holde it so for the holy Ghost also ment to teach vs by a man that was blinded in his owne imagination who notwithstanding ceassed not too haue good groundes So then thys doctrine being taken as it is may stand vs in steade notwithstanding that we see it reproue the good and fight agaynst Gods truth resisting it by cauils and things misapplyed And therefore when the like befalleth vs we must withstand it as much as we can I say whensoeuer we see a man striue against Gods truth wee must set ourselues against him as aduersarie parties VVhy so For if God giue vs wherewith to make ourselues as his proctors and witnesses he will haue his cace maynteyned by vs And the honours is great that is done vs in that behalfe God seeth that wee bee full of vanitie and that there is nothing but vntruth in vs and yet neuerthelesse he calleth vs to be his proctors And ought he to do so Is he bouÌ„d to do it No â–ª but his mind is to honour vs so far foorth VVhat remayneth then That euery of vs streyne himselfe to the vttermost to do his dutie VVhen wee see men so malicious and wicked as to lift vp themselues against God and too seeke all meanes possible to peruert corrupt the truth is it meete for vs to bee slouthfull then No. VVe see at this day how the Pope hath many seducers whiche seeke nothing but to slaunder all good doctrine and too falsifie all that euer we alledge in the name of god Yea and wee neede not to go so farre for we see malicious heads euery where and vnderlings of Satan whiche turkin things and desire nothing but to turne all vpside downe Now when we see the Diuell working after that sort to ouerthrowe the things that are good to edifie the Church and that meÌ„ are so impoysoned against them ought we to holde oure peace Should we not resist them stoutly as much as in vs lyeth Yes certenly Else should we be cowardes yea and it should be imputed to vs for high treason if we shoulde suffer Gods truth too bee so defaced and wee not maynteyne it Some there are of opinion that it were better for them to hold their peace and not to speake at all agaynste the Papists and their superstitions Yea but in the meane while we see howe the Diuell would abuse our silence to vtter foorth his lyes and tirannies continually If poore soules perish and we in the meane while hold our tungs what shall become of it â–ª If a shepeheard do his duetie wil he suffer woolues and theeues to enter into his flocke and to scare them byte them and deuoure them and yet say neuer a word to them But God hath appoynted vs to be as sheepeheards of his Church â–ª Now like as wee muste haue a sweete and amiable voyce to guide oure flocke withall and too leade such too saluation as are teachable and obedient so also on the contrary part when wee see Theeues and VVoolues we must crie out aloude to scare them away Ye see then that such as perceyue men to peruert Gods truth ought not to dissemble but rather to be earnest and zelous in resisting them to the vttermost of their power Agayne if we ought to haue such courage constancie in maynteyning good caces against the trumperies and suttleties of the wicked I pray you ought wee not to speake still in the like behalfe when wee see Gods name blasphemed in deede and all good doctrine scorned and rayled vpon by the â—ewde lyfe by the malapertnesse by all that euer the wicked folke take in hand VVould God that necessitie
be giltie in a thousand points for it Yea and which more is wee neuer do any good wherein there is not some blemish insomuch that we should be faulty in al respects before God if he listed to handle vs rigorously Howbeeit when God is so graciouse to vs as to gouerne vs by his holy spirite he accepteth the goodnesse that he hath put into vs notwithstanding that it bee vnperfecte True it is that forsomuchas we do amisse we haue not so much as were requisite neuerthelesse God layth not our infirmities and sinnes to our charge but shetteth his eyes at them like as a father is not too inquisitiue of his owne child although he see well ynough the faultes that are in him yet hee beareth with them ▪ Euen after the same manner doeth God woorke towardes vs for hee vseth the same pitifulnesse in forgiuing al the infirmities wherthrough we do amisse But now let vs come to that which is sayde here Iob knew well ynough that he was a wretched sinner and hee was not so blinded with pryde as to beare himselfe in hand that he was throughly rightuous and that God did but byte at him without cause But his meening was that if God woulde handle him after the ordinarie maner which he setteth foorth in his lawe whiche is to blisse suche as serue him and too deale gently with them so as they may well foole him their good father after that manner and according to that rule he could well answer before him And so his mening is that God vseth his owne prerogatiue of a rightuousnesse which is secrete hidden from men and dealeth not with him any more by the order of his lawe but by another consideration which men cannot take holde of not reach vnto with all their reason and witte Lo what his meening is This will be the better vnderstoode by applying of it in forme of an example in the persone of Iob and in the person of some other man set as it were by his side Looke vvpon a man whom God hath chozen to himselfe well he indeuereth to walke holily with a good conscience and God blisseth him and there appereth no token that God forgetteth him but rather that he gouerneth him hath a care of him And why is that Is it bicause that that man hath deserued it No for if we seeke for deserte or worthinesse in any creature it can bring nothing whiche is not Gods owne afore and if there be any goodnesse in mā the same procedeth first of the holy Ghost Man then bringeth not aught of his owne vnto God and the goodnesse that is in vs shoulde neuer be worthy to be well liked of God but should be reiected bicause there is alwaies some blemishe in it Therefore when our Lorde maketh the faithfull to prosper after he hath giuen them a desire to walke according to his will hee vseth the ordinarie rightuousnesse that is to wit the rightuousnesse which he setteth foorth vnto vs in his lawe But looke mee here vpon Iob who is a faithfull man and hath serued God with a pure right meening minde and yet notwithstanding he is tormented with extremitie it seemeth that God hath sette him vpon a scaffolde to shewe there a dreadfull vengeance in him to be shorte for aught that man can coniecture hee was handled roughlier thā Cain or Iudas And what meeneth suche a straunge manner of dealing Heerevpon Iob saieth that our Lord vseth his secret Iustice that is to say hee vseth not the ordinarie rule that is conteyned in his lawe but intēdeth to trie Iobs pacience and to make him an example to the whole world To be short he intendeth to shew what authoritie he hath ouer his creatures Notwithstanding in so doing he ceasseth not to be rightuous I meene euen although he deale altogither after that maner For I haue declared already that God vseth not the sayde extraordinarie Iustice towards men howbeeit Iob thought so Ye see then that God shall be rightuous still although he proceed not according to the rule of his law But now let vs trie whither Iob spake rightly in saying so no surely he ouershot himself And for proofe thereof let vs take this sentence that is set downe here Hee will not debate with mee by force sayth he but there I shal haue reason Howe meeneth he that God will not deale with him by force It were to go to law with him if he would giue him the hearing Iob then presupposeth that God vseth an absolute or lawlesse power as they terme it towardes him as if he should say I am God I wil do what I list although there be no order of Iustice in it but plaine lordly ouerruling Heerein Iob blasphemeth God for although Gods power be infinite yet notwithstāding to imagine it to be so absolute lawlesse is as much as to make him a Tirāt which were vtterly cōtrary to his maiestie For our Lord will not vse might without right nother is he lesse rightfull than mightfull his rightfulnesse mightfulnesse are things inseparable Therefore Iobs saying is euill Not that he purposed as I haue sayd afore to blaspheme God but yet did wandering wordes escape him and that came bicause he could not bridle his affections But nowe let vs come to the handeling of the matter in truth as it is Hitherto we haue but layde foorth the matter VVhereas I sayde there are two sortes of rightuousnesse or Iustice in God that is true Howbeeit the applying of it was according to Iobs imagination that was a misapplying But nowe let vs come to the pure truthe that we may knowe how the matter goeth It behooueth vs to beare in minde what hath bin declared heretofore that is to wit that god in his law applieth himselfe vnto vs and requireth not so muche as we owe him but according too mannes abilitie to performe I meene not his abilitie now that we be corrupted but his abilitie when he was in his perfect soundnesse such as Adam had before he fell and such as the Angels of heauen haue yet still Yee see then that God in his lawe hath a respect vnto our abilitie yea but let vs consider well after what manner this worde Abilitie is to be vnderstood for it is not according to the want or wretchednesse that is in vs as nowe for as nowe wee can do nothing but euill but according to the state wherin wee should haue continued safe and sound if corruption had not entered into oure nature And for the better vnderstanding hereof let vs take the Angels for a mirrour Beholde the Angelles indeuer to serue God they are not tempted with euill affections as we be there is no rebelliousnesse nor sinne in them and yet notwithstanding although the obedience which they yeelde vnto God be pure in respect of vs it ceasseth not to bee imperfecte if it bee compared with the infinite maiestie of god Nowe then God if he listed coulde
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
speake with my tongue and I vtter my wordes from my palat But yet notwithstanding my saying are the rightnesse of my heart and thou shalt not heare any thing but truth and vprightnesse at my mouth See heere what a protestation Eliu maketh to the inteÌ„t to be heard that is to wit that hee will not speake feynedly and as a double minded man but will set downe things purely according as he knew them to be and as they had bin reueled vnto him Marke that for the first poynt Secondly he addeth Behold I am in respect of God as thou art or according to thy mouth The worde that he vseth signifieth properly a mouth howbeit sometimes it is taken for Measure Nowe wee haue seene heeretofore how Iob desired God to come to him without bringing any such terrour as hee felt If God were my match sayth Iob I could answere him and although hee haue all authoritie ouer mee yet could I mainteyn my cace Lo after what maner Iob speaketh And so this sentence might be expounded thus Beholde I am according to thine owne mouth that is to say according as thou hast desired or else thus Beholde I am according to thy measure that is to say I am like vnto thee in respect of god Neuerthelesse the meening will abide alwayes one And therefore we neede not to stande much vpon the worde Let vs consider still wherevntoo Eliu intendeth too come that is to witte that hee is not God that he might make Iob afrayde but that he is created of clay as Iob is that is to say that he is a mortall and transitorie creature which hath no strength in himselfe For sayth he it is the spirit of God that hath fashioned me and the breath of the Almightie hath giuen mee life To bee short we see how Eliu telleth Iob here that he wil speake against him with suâ—â— reasoÌ„ as he shall be ouercome Thou shalt no more alledge sayeth he that God maketh thee afraid that his glory is terrible to thee and that thou canst haue no right at his hande thou shalt not bee able to say so For who am I Beholde I am a wretched lumpe of earth and myre True it is that I haue breath and life howbeit I haue them of God but yet am I as full of frailtie as thou So then there shall nothing ouersway betwene vs two but reason and thou must be faine to be confounded VVe see in effect the two poynts that are conteyned here The first is that Eliu declareth that his wordes are the rightnesse of his heart and that he wil not speake any thing which hee hath not thought and conceyued in himselfe This is well worthie to be noted For therevpon we may gather after what sort hee ought too bee disposed which beareth about the worde of God namely that hee must not haue store of bibblebabble at his tongues ende nor cast forth wordes at all aduenture no nor yet play an enter lude but according as God hath taught him so must he deale forth that thing which is printed in his heart vntoo those ouer whom God hath giueÌ„ him charge So then will we serue God purely in our office It behoueth vs first and for most too brydle our tongues that they speake not any thing but that which is printed in our harts And surely we heare how it is said by Dauid and likewise alledged by S. Paule who applyeth it to all the ministers of Gods worde I haue beleeued and therefore will I speake True it is that this thing is common to all Christians and to all the children of God but it ought to be cheefly obserued of those whom God hath ordeyned to be as instruments of his holy spirite VVhensoeuer wee speake then is it Gods will to be heard in our persons Seeing then that he hath done vs so great honour at leastwise his doctrine ought to be printed in vs and to take roote there and afterward our mouth should beare witnesse that we knowe it To bee short it behoueth vs too haue beene taught by God before we can be good maisters or teachers And specially when we preach let it not onely be to teach others but let vs comprehend our selues in the same number and companie Beholde I say what we haue to marke And vndoubtedly when a man speaketh Gods worde without feeling the operation of it in himselfe what doth he else but play a part in an enterlude And what a trecherie is that VVhat a defiling is it of Gods worde So then let vs be think vs throughly and as oft as we go vp into the pulpit let vs remember well the lesson that is giuen vs here namely that the rightnesse of our hart must shew it selfe in our tongue And therewithall also when wee see that a doctrine is good and that the man which speaketh laboureth to edifie vs let vs know that we be vnthankfull and vtterly rebellious agaynst God if we heare not his matter with all humilitie Nowe when Eliu maketh this preface he speaketh not after the maner of men as in the way of curtesie but he sheweth after what sort God intendeth to holde vs to himselfe By what meanes is that Behold me sayth he heare mee for there is nothing but right in my talke It is all one as if hee did set it downe for a rule in Gods name that if a doctrine that is preached bee good and holy and we conuinced that it is so then if we yeeld not with all reuerence to frame our selues thereafter we shall not be guiltie of resisting a man but it is all one as if we spited the liuing god So then let euerie of vs bee attentiue when Gods worde is preached and seeing hâ— is so gracious vnto vs as to rayse vp men to declare his will familiarly vnto vs let vs not be as wilde folke but let vs yeeld ourselues teacheable in the things that we know to proceede from him And forasmuch as the lawe the Prophets and the Gospell haue been conueyed vnto vs by such maner of men whose vprightnesse is well ynough knowne and witnessed let vs marke that whosoeuer submitteth not himselfe too that doctrine needeth no other proces to his damnation To bee short let vs marke that our Lord hath authorised his Prophets and Apostles too the end that the doctrine which they haue giueÌ„ vs should not be doubted of but be taken as an vnrepealable decree Marke that then for one poynt But herewithall we bee warned that the faythfull must not become so sheepish as to receyue whatsoeuer is tolde them but must examine the doctrine whether it be of God or no. And that is the cause why it is sayd that we must trie the spirites And this must be well noted For we see that the wretched Papists suffer themselues to be led without any discretion the fayth which they haue is nothing but meere sheepishnesse that men must stoppe their eies and haue no reason at all in
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
disposeth of all his creatures he holdeth all things in his hand and nothing happeneth in this worlde by chaunce but all things according to his will. This doctrine is gyuen vs in the holy Scripture and it behooueth vs to receyue it without gaynsaying Nowe then if wee inquire howe and why and woulde that God whensoeuer hee worketh shoulde yeelde vs a reason of his doings and would enter into disputation to checke agaynst him we passe our boundes as we see these toades do which are full of poyson and spewe out their blasphemies agaynst the prouidence of God saying If God dispose all things then is he the author of sinne then is euil to bee fathered vpon him Lo heere a cursed thing For it behoueth vs to holde our selues within the cōpasse which the holy Scripture gyueth vs and bycause wee perceyue not the reason why God doth all things and therefore do thinke them straunge it behooueth vs to stay there like as also when the holie Scripture sayeth that God choze whome it pleased him before the making of the worlde ▪ and forsoke the rest it is good reason that we should receiue it with all reuerence and acknowledge that our saluatiō proceedeth of the free goodnes of our God forasmuch as he hath chozen vs out of that forlorne damned lumpe Furthermore if vpon this sayd poynt we fall to flittering into ouer high speculations we shall be confounded by it and that rightly VVhy so For therein we woulde know more than God hath graunted vs and that were asmuch as to fight agaynst him And thinke we that such an outrage shal scape vnpunished Thus ye see howe we ought to practize this sentence where it is sayde that God shall speake once or twyce without being heard that is to say without beeing vnderstoode bicause the wit of man is to weake But now let vs come to that which Eliu addeth He sayeth that when men bee layde downe to sleepe and are at rest and asleepe God speaketh and openeth their eares of purpose to withdraw them from their owne workes and to tame or hyde the pryde which is in men that is to say to caste it downe and to burie it or else too seeke his discipline or instruction in chastizing them If hee see them hardeharted and that they receyue not the playne doctrine or instruction whiche he giueth them then is hee fayne to stryke vpon them and to tame them with his roddes and to inforce them to be taught in his truth This is in effect the thing which is treated of here Truly Eliu speaketh of his owne time for I haue tolde you already that hee was not of that people whiche God had chozen to communicate his lawe vnto For if that hee and those whome wee haue hearde speake and Iob himselfe were after the tyme of Moyses which thing is vncertayne yet were they strangers from the Church of God the knowledge which they had was giuen them by an extraordinary manner in asmuch as it pleased God to inspyre them And this is the cause why hee sayeth that God inspyreth men euen by dreames and that when they are asleepe God doth as it were plucke them by the eare and gyue them warning to thinke vppon him True it is that God inspireth vs also and although we heare his worde to our instruction and haue his holy Scripture to reade yet doth hee not ceasse to warne vs still and to giue vs many heartbitings which are as manye summoning too call vs backe too himselfe when we are gone astray For we see howe men bury the sayde knowledge and secke by all meanes to forget God but God commeth to search within vs Therefore when we feele any prickings and thoughts that stirre vs vp let vs vnderstande that God putteth vs in remembraunce of himselfe bycause wee be inclined to forget him and to become as it were brutishe Specially in the nyghtetyme when we be alone and our wittes gathered to vs that we wander not heere and there then if there come deepe thoughts that wey with vs so farre as euen to make vs to sweate or tremble or els if we bee in such disquietnesse of mind as though we were vpō a racke it is God that worketh in that cace and he summoneth vs bicause he seeth that we are as it were fugitiues like a yong boy that leaueth his fathers house runneth abroade blowing a feather in the winde God then seing vs run so astray calleth vs home by visions in the night True it is that they shall not be suche as Eliu Iob Eliphas and the others had And why for we haue the help which they wanted that is to wit the word of God which is preached to vs and we do heare it Thus doth God reuele himselfe vnto vs bicause we haue his law his Prophets his Gospell in our hāds our eares are cōtinually beaten with the doctrine that he hath willed to be preached vnto vs and therefore we mustnot looke to be taught after the maner of those that had nother scripture nor preaching Yet neuerthelesse we see that God woorketh now and then after that sort with some men But to be shorte we haue to marke heere that although God sende vs not suche visions as the auncient fathers had we must not be discōtented nor grudge at it For that were to great an vnthākfulnesse bycause it hath pleased God to cōmunicate himselfe vnto vs by an other meane which is fitter for vs There are some curious folk which demaunde why God appeareth not from heauē as he did in times paste why the thing is not perfourmed which he spake by Moyses namely that he would speake to prophets in visiōs figures dreames It is bicause that at this day we haue his will fully reueled vnto vs VVere it not a superfluous thing that God should appeare vnto vs as he did in former times seeing he hath giuen vs another meane and that if we despyse not his woorde which we haue in our handes we be sufficiently fully and perfectly instructed there So then let vs learne to bee contented with this fashion which God hath ordeyned to instruct vs by And further let vs note that his appearing by visions vnto the aūcient fathers was bicause they had not as yet the lawe written or else his appearing vntoo the Prophetes was bicause it was needefull too haue a larger declaration of the things that were yet darke But nowe that Gods truthe is cleare and manifest ynough it behoueth vs to take the visions of the times paste for a confirmation of our fayth knowing that they sprang out of the same fountayne And therfore let vs walke in the simplicitie whiche God willeth vs to holde Marke that for one poynt And for the second let vs cōsider Gods goodnesse in that after he hath giuē vs his worde in writing raysed vp men to expound it he still toucheth vs stirreth vs vp inwardly by his holy spirite giuing vs
giueth it enterance into vs to the ende wee may receyue it and bee moued with it and that the power therof may shewe it selfe These I say are the two sortes of opening our eares which wee dayly perceyue God to vse towards vs Also hee openeth the eares of those whom hee afflicteth in that hee giueth them some signe of his wrath thereby to teach them to bethinke themselues better than they haue done If a man demaunde what then dothe not God speake too vs when wee bee in prosperitie Yes surely doth he but his voyce cānot come vnto vs for we be fraughted aforehād with our owne delights and worldly affections And vndoubtedly wee see that when men haue their fill of good cheere and may make merry at their owne pleasure and liue in helth and welth they ouerioy themselues There is none other talke with them thē but of sporting in such wise as God is no more heard among them But afflictions are messengers of his wrath and then are wee touched with greefe for offending him so as we call our selues home againe And so afflictions muste generally serue for instruction too such as receyue thē so as they may drawe homeward vnto God from whom they haue hilde themselues aloofe before Marke that for one poynt Yet notwithstanding men suffer not themselues too bee gouerned by God vntill hee haue softened their harts by his holy spirite and opened the passage for the warnings that hee giueth and perced mens eares that they may yeelde them to his seruice and obedience at it is sayd in the Psalme This is it which wee haue to marke And therefore when wee be afflicted first let vs remember that it is all one as if God should speake vnto vs and shewe vs our sinnes and indited vs to the intent too drawe vs to repentance Howbeeit forasmuch as wee be dull vpon the spurre or which more is wee bee vtterly stubborne and deafe vntoo all the warnings that hee giueth vs It behoueth vs to pray him too perce our eares and too open them in such wise to his instructions as the same may turne to our profite and that hee suffer not the ayre onely to be beaten without touching of our heart but that hee moue vs too come and returne vnto him Otherwise let vs bee sure wee shall doo nothing but chafe at him and reiect his corrections accordings as experience sheweth in moste men that such as are smitten with Gods scourges amende not for all that but rather wexe woorse and woorse Then sith wee see such examples let vs learne that all is to no purpose till God open our eares that is to say till the haue made vs to heare him speake to vs by the woorking of his holy spirite and also too obey him in that which wee haue so heard Lo what we haue to marke vpon this streyne Now he addeth immediatly that if they heare and obey they shall spende their dayes in weale and their yeeres in glory but if they berken not too him they shall passe by the swoorde and dye without knowledge Heere Eliu sheweth vs yet better the profite that wee haue by being in aduersitie It is vndoubtedly a great benefite and which cannot bee sufficiently valued when we be drawne to repentance and that whereas wee were in the high way to damnation our Lord bringeth vs backe to himselfe I say it is a thing that ought to asswage all the sorrowe of our afflictions Howbeeit there is yet much more in it namely that our Lorde sheweth vs by proofe how profitable the same is for vs to the ende wee may bee deliuered from our aduersities and succored by him and he shew himselfe fauorable to vs by that meanes Seing then that all this is found by experience haue wee not cause too bee glad when God deliuereth vs after that sorte For if hee should suffer vs to be sotted in the pleasures of his worlde in the ende wee woulde growe paste grace and therefore hee is fayne to remedie it in due season And if hee do it by afflicting vs and therevpon deliuer vs to the intent wee should perceyue his hande is it not a singular proofe of his fauour and of our fayth If God should suffer vs to welter in our own filthinesse and to settle in our owne lees as the Prophets terme it wee would rotte away as I haue sayde afore and besides that we would not esteeme his grace towards vs to he such as hee sheweth it by taking vs out of the aduersities wherevnto wee were fallen Lo heere a double benefite that redoundeth vnto men by Gods correcting them after that manner For first and formest they bee brought backe vntoo him and secondly they perceyue his fatherly goodnesse when they bee deliuered by this grace Thus ye◠see what wee haue to marke in this streyne Nowe a man might demaund yea is it so are wee sure that Gods intent is to drawe vs to repentance when hee scourgeth vs himselfe or when hee suffereth vs to be troubled by man VVhat can wee tell whither his purpose and will be such or no Herevnto we answere In asmuch as wee see that afflictions last but for a time and God deliuereth vs from them lette vs vnderstand thereby that hee mindeth not to vndo vs vtterly but is contented that we bee beaten downe and humbled vnder his hand But if our neckes be of brasse to withstand him so as we will not bowe for the corrections that hee sendeth vs wee do nothing else but continually double his strokes Then on the contrary parte if we feele our sinnes so as we craue forgiuenesse of them and he perceyue vs to be rightly touched then maketh hee our aduersities to turne to a wholesome medicine too vs and therevpon hee deliuereth vs from them VVe see all this I say euen with our eyes So then lette vs not grudge any more when wee see God sende such troubles into the worlde nother lette vs be offended at it as though he had his eyes shet For hee knoweth well ynough what he doth he hath an infinite wisdom which appeereth not to vs at the first dash and in the ende wee shall see that hee hath dispozed things in good order and measure Also let vs learne herewithall not to be to much greeued when wee be afflicted after that manner assuring our selues that God doth by that meanes further our saluation Agayne would wee be healed when wee be so in trouble and payne woulde we haue a good and desirable ende of them Then let vs followe the way that is shewed vs heere namely to heare and obey How to heare By being taught whē God holdeth vs as it were in his schole so as our afflictions may be as many instructiōs to resort vnto him Then let vs heare these things and let not that slippe out of the one eare whiche entered in at the other but let vs obey that is to say let vs yeelde God such obedience as we ought to
euerlasting election therevpon wee haue to remember that it is one of the principles of our fayth to beleeue that God holdeth not any thing of vs and that we can not alledge that he hath receyued aught at our hand but that all glorie must be giuen vnto him and wee not thinke that hee is our vnderling or that hee is any thing bownd vnto vs But all the matter lieth in the well practizing of his lesson specially that when our flesh tempteth vs to presumptioÌ„ and pride we may be restreyned with this bridle and consider How now with whom matchest thou thyself For if thou wilt go to lawe with thy God it behoueth thee to be well armed to answer him And what wilt thou say to him Seing thou haste nothing but wretchednes and cursednesse in thee would it not staÌ„d thee in hand to submit thyself to him with all obedience and humilitie And further let vs marke also that by those words all the rightuousenesse of men is beaten downe and it is shewed vs that all that euer we can imagin concerning the merit or deseruing of works is but a drunkennesse of Satan who hath so bewitched mennes vnderstanding with an opinioÌ„ of deseruing too Godward that the kingdome of heauen was made as it were a wages In poperie nothing is more common than to say that men can purchace heauen And how By their meritorious woorks as they terme them And although the papists bee forced to confesse that wee can do nothing without Gods grace and that wee haue alwayes some imperfections in vs yet doo they mingle their owne woorks with Gods grace A man say they must prepare himself to receiue Gods grace not of worthinesse they be forced to graunt our owne vnwoorthinesse but of conueniencie bycause say they it is conuenient and seemely that a man should offer and dispoze himself afore hand to receiue Gods grace But is not this an expresse belying of the holie Ghoste Behold heere a saying which is cleere ynough and needeth no gloze who is â—â— that hath preuented me or bene afore hand with me sayeth the Lord Then let vs marke well that heere God bereeueth all mankynd of the false and diuelish opinion wherwith they are so besotted by saying that hee is not bound vnto vs but wee vnto him so as wee cannot bring aught vnto him nother doth he receiue any recompence at our hands by the seruice that wee do vnto him for hee hath no neede of vs Now we see in effect that all the wisdome and rightuousenesse of man is beaten downe and brought to nothing For there are twoo things that make vs to lift vp ourselues against God the one is when wee weene ourselues to be to wise and the other is when wee think we haue some rightuousenesse and woorthinesse of ourselues Howbeit God sheweth vs on the one part that we may wel pratle and prate but in the end he will put vs to silence well ynough VVhyso For what title can wee pretend against him Then let vs forbeare to be selfwyse and learne to be sober and lowely and let vs acquaynt our selues with Gods woorkes so farre foorth as he sheweth them to vs always restreyning our selues with this bridle that wee passe no further than is shewed vs in the holie scripture If wee do so we shall be guided alwayes by the holie Ghost Let vs then keepe ourselues from saying O I would faine know such a thing Let vs not be selfwise in seeking whatsoeuer we haue a mind vnto when we ought not to know it but let vs be contented with that which is opened too vs in the holie scripture and specially with the things that may edifie vs in fayth the feare of God. And if we meete with a thing that seemeth straunge to vs yet let vs consider that God hath spoken it and therfore we must receyue it without gaynsaying Furthermore if God let a thing alone and tel vs it not it behoueth vs to stoppe there without going any further and we must not be inquisitiue after our owne fancie Therfore mark it for a schoole point that it behoueth vs to bridle our toungs to suffer ourselues to be the schollers of our God seing he doth vs the honour too teache vs as well by his owne mouthe as also by his holie spirit The second point concerneth our rightuousenesse that being conuicted to haue no woorthinesse at all in vs and that when we haue done neuer so much yet wee can bring nothing vnto God wee should yeld ourselues giltie But which is much worse men are so farre off from giuing themselues too do good that they imploy all their force and powers to do euil vntill God haue reformed them So then if we knowe and put it vre that we must not pretend to haue any worthinesse or deseruing in our selues but yeeld God the honour to graunt him to be almightie then are we throughly humbled in all respects This in effect is the thing that wee haue to beare away in this text Now too knit vp the matter although it were not needfull no nor expedient too stand vpon euery woord of this long discourse that is made of the whale yet let vs assure our selues that this is not superfluouse VVee looke but slyghtly and as it were glauncingly vpon the recordes that God giueth vs of his maiestie But were our witts well setled too marke what God sheweth vs to the end we might honour him accordingly wee needed not too go out of our selues for wee shuld find presidents ynow bothe of his power and of his will so as wee should behold bothe his myghtinesse his goodnesse within vs without going any further And that is it which S. Paule meeneth by saying that for asmuchas we haue our life mouing and being in him we be sufficiently conuicted Though we opeÌ„ not our eyes yet doth God make vs too feele with our fingars that he dwelleth in vs and hee setteth forth himselfe in such wise as wee ought of dutie to do him honour But what we notwithstanding do fall to stubbornesse wheras if wee were well aduised and of good discretion there should neede as ye would say but the tippe of ones little fingar to hold vs in obedience vnto god How bee it for asmuchas wee ouerpasse that and make no greate reckning of Gods woorks therfore heere is made a long discourse yea and that altogether vpon beasts Seing then that God maketh heere a long anatomie it seemeth long in deede but yet is it not superfluouse And why Bycause wee be so fleeting that wee despize Gods miracles how greate and noble so euer they bee Thus ye see what wee haue too marke in the first place Now herewithall it is sayd wilt thou hold him in thy seruice or wilt thou put bookes into his noze or wilt thou play with him as with a spaniell or a bird â–ª It is to do vs to wit that wee be so much the lesse to be