haue learned to mocke God and rid themselues quite of all Religion so as they hearken not any more to him to say Behold it is God that speaketh and he is to be obeyed VVe see many now a dayes who thinke it to be an ouergreat simplenesse to submit a mans selfe so willingly vnto god And what meane they by it but to shake off all feare of God To such confuzion are we come and therefore it behoueth vs to be very ware and to set muche store by the simplicitie which God requireth of vs Verely his minde is not too haue vs dulheaded for fayth is not as the Papistes imagine namely that men shoulde go on lyke Gosâ—ings VVhen the Papistes say men must lyue simply what simplicitie meane they It is that men shoulde not discerne betweene white and blacke nor know what they ought to holde and to follow But God as I sayd wil not haue vs so ignorant we must bee children in lewdnesse and not in vnderstanding as Sainct Peter sayth and wee must learne of God and fetch light at the brightnesse of his holy spirite and of his worde that we liue not lewdly but desire to be fed with the foode of simplicitie and vprightnesse as with milke For like as God handled his children after that manner in olde time so will he haue the same foode set before vs at this day also But by the way we haue to note that Gods seruants must bee ready armed agaynst suche stumbling blockes when men cast them in the teeth that they despize God and that theyr whole drift is too bring all too confuzion as now adayes the Papistes are so shamelesse as to vpbrayde vs that wee seeke nothing but to bring men to a fleshly libertie that there might be no more honestie among men nor anye man passe to serue God or to exercise himselfe in brotherly charitie VVell this is layd to our charge but not to our charge alone VVe see that Iob was assayled wyth the lyke temptations and therefore let vs beare them with such pacience as we may shew before God and the worlde that men do vs wrong in charging vs wyth that euill and well may wee answer so if we haue had an eye to frame our selues to that which God sheweth and too giue attentiue eare to that which he sayth to vs and furthermore that wee chalenge not the knowledge of any thing but that which we haue learned in his schoole that we may continue in the same For that onely worde is ynough too beate backe all the slaunders which the enimies of the truth do lay vpon vs Herewithal let vs turne men away from trust in themselues For whereas we be commaunded to serue God purely it is not too the end we should put our whole trust in him and that we should vnderstande howe wee ought not to do whatsoeuer seemeth good too our selues too turne aside eyther too the right hande or too the left but simply in all respects folow whatsoeuer God commaundeth vs Ye see then that we ought to be pure afore God and also to haue a good report among men that we walke aright But if wicked folke slaunder vs we must beare it paciently and yet for all that knowe them too bee impudent and shamelesse Eliphas hauing spoken so addeth that Iob ought not too trust so much to his own wit. Art thou the first man sayth he wart thou borne before the mountaynes Heere are auncient and gray healed men yea euen such as are elder than thy father Art thou of counsell with God VVhen Eliphas vpbraydeth Iob after this fashion that he is not old ynough and that he ought not to take vpon him such a libertie of iudging verely he hath some colour in his saying as we haue sene afore For when God is so gracious vnto a man as to let him liue long time heere he may well haue learned many a thing And againe we knowe that mens wits are the better settled by age and that yong men cast foorthe manye bubbles which age represseth So then it is to bee presumed that an old man forasmuch as he hath profited by liuing long in this world ought to be perfecter and to haue more certayne skill than other men But yet for all thys we see that in stead of profiting by long life the most part go backward For men might oftentimes with theyr age atteine to good knowledge and vnderstanding yea and vnto some wisedome Howbeit forasmuch as naturally we go from euill to worse if God vphold vs not Therefore it is to be seene that the most part of men become more fooles in their age than they were in their youth Marke that for one poynt Againe also there is no trusting in our owne agednesse in respect of Gods wisedome For hee dealeth it foorth as it pleaseth him both to yong and old according as he sayeth by the Prophet Ioell Beholde the dayes shall come that I will poure out my spirit vpon all flesh Your olde men sayeth hee shall dreame dreames that is to say they shall bee my Prophets for I will teach them and your sonnes and daughters shall see visions In that place we see how God calleth as well yong as olde and as well women as men to the receyuing of that wisedome which he sendeth into the worlde And so must all the glory of age be throwne downe and when old folke haue liued neuer so long and haue neuer so much experience â–ª it behoueth them to know that yet for all that it foloweth not that they must needes know the secretes of the kingdome of heauen For that is in the hand of God men must not presume to know it by reason of long time True it is that if God call vs in our childhood we ought to be confirmed more and more But age is not the thing that bringeth that It is the working of Gods grace and euery whit of it proceedeth from him Therefore we haue no cause to stande in our owne conceyte nor to brag as if he had any thing at our hands Heerein we see what the dotage of the Papists is who ground al the foundation of their faith vpon antiquitie saying See sirs our doctrine is not new it is not start vp yesterday nor a yeare or twain ago but the world hath liued so long time and wee bee in possessioÌ„ of it But what is that to the purpose afore God For the cace standeth vpon the hauing of the euerlasting truth whiche hath bene from before the making of the world And so we must go to God and to our Lord Iesus Christ if we will haue a sure resting stocke for our faith to leane vnto For the matter concerneth not a score of yeeres nor foure hundred no nor a thousand wee muste haue the euerlasting truth which hath bin disclozed to vs from the making of the world For if wee haue that oure fayth shall be well settled But if that want all is but
vanitie wee shall alwayes bee in a mammering there needeth but one little ▪ blast of wind and behold our faith is quite blowne downe Then let vs beare in mind that antiquitie muste not beare suche sway with vs but that yong folke may vtterly refuse to be ruled by such as are their elders specially if they go about to turne them from that whyche they haue learned concerning the only one God and his truth Lo what wee haue to marke And heere withall as for those that haue liued long time in this world let them not glory in their age nor say that they ought to take other folkes in a trip but rather knowe that they are so muche ▪ the more bound vnto God for giuing them the meanes and occasiōs to be settled and stayed ▪ and furthermore let them father all their wisedome vpon God so as all pride be cast downe that they imagine not themselues to haue gotten any knowledge eyther by length of tyme or by finenesse of witte or by their owne forecast or by their great experience or by any thing els How then ▪ Bycause it hath pleased God to poure out his spirit vpon vs that we might know how greatly wee be beholden vntoo him And let the yong men also on their side knowe that if God haue giuen them any gift of grace it is bycause he will not leaue them destitute of his spirite no more than the old folke and such as haue liued a long time but intēdeth to shew that in making vs all partakers of the selfe-same grace of his spirite he will also make vs all heyres of his heauenly kingdome to come to his euerlasting glory which he hath now reuealed vnto vs already in part Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying hym to make vs so to feele them as we may flee to him alone as to the partie that is able to remedie all our harmes and seeke him in such wise as wee may bee hilde prisoners vnder his obedience and not desire any thing but to sticke purely and simply to his word renouncing what soeuer is of our owne nature bycause there is nothing but corruption and frowardnesse in it and also praying him too renew vs in such wise by his holy spirite that by being likeshapen to his image we may haue so much the better certentie and proofe that he taketh vs for his children and we also may yeelde him thanks agayne as too our father That it may please him to graunt this grace not only too vs but also to all people c. The .lviij. Sermon which is the second vpon the .xv. Chapter This Sermon is yet still vpon the .viij. ix and x. verses and then vpon that which followeth 11 Seeme Gods comfortes a small thing vnto thee and is this straunge vntoo thee 12 VVhy is thy hart rauished and vvhy do thyne eyes make signe 13 That thou bucklest thy selfe against God and vtterest the vvordes of thy mouth before hym 14 VVhat is man that hee should bee cleane or he that is borne of vvoman that he shoulde be rightuouse 15 Behold he findeth no stedfastnesse in his Saincts nother are the heauens cleane in his sight 16 And hovv much more is man abhominable and filthie vvho drinketh iniquitie as vvater WE sawe yesterday the reproche that was offered vnto Iob in respect of his age and therevpon I saide it was good reason that yong folke should be ruled by the counsell of their elders and giue eare to suche as haue had more experience by reason of lōg vse and also that forasmuch as God hath giuen old men the grace to liue long they ought to consider that they are bound to teach others and to shew them the way and yet for all that that both yong and old ought too knowe that there is no true wisdome but of God who giueth it from aboue and that God dealeth foorth the same in such wise as he thinketh good and men must not imagine that he is bounde vnto them for he hath promised to poure out his spirit vpon greate and small as he listeth to the end it may be knowen too bee a free gift and that the praise of it ought to be giuen to him alone Now heere agayne Eliphas vpbraydeth Iob that he hath not heard Gods secretes This poynteth at all men in generall For it behoueth vs too vnderstande the rudenesse and weakenesse of our owne witte and the true meane to do it is to reuerence Gods secrets knowing that they are incomprehensible and too high for vs to attaine vnto For as long as men presume vpon their owne wit and thinke to atteyne too the heighth of Gods secrets it is certayne that they cannot be humbled nor brought to anye modestie Ye see then that the poynt whereto we must come is that we must reuerence and honour Gods secrets seeing we haue not the capacitie to cōprehend them in so much that we haue no more to do but to acknowledge our own infirmitie and to crie out euery one with Dauid Lorde how high are thy determinations how ought we to reuerence them Yee see then in effect what Eliphas ment in saying vnto Iob that he had not heard the secrets of God. And this doctrine is as often repeted and as common in the holy scripture as any can be bycause it is hard to abate the pride which is naturally rooted in all men For not onely euery one of vs will take vpon him to bee wiser than hys fellowe but also we cannot finde in our harts to acknowledge oure owne slendernesse to humble our selues euen when we come before god Therefore we haue neede to be brought low and to be warned as the Scripture doth it that we must not go about to comprehend the purpose of god For that is too high and to profound a thing for vs VVhat remayneth then To honour it acknowledging our owne rawnesse and weakenesse as I sayd afore But by the way wee muste come to that whiche Sainct Paule sayeth in the first to the Corinthians that is to wit that our Sauiour hath giuen vs of his owne spirit whereby we know and comprehend that which is aboue all our capacitie Then although we be not of counsell with God yet hath he shewed vs the fauour and honour to disclose vnto vs that which is vnknowne and hidden from vs How is that There is none that knoweth what is in man but the spirit whiche dwelleth in him sayeth S. Paule and the spirit that dwelleth in God is giuen vnto vs Thus ye see how we be made partakers of the things that are vtterly separated from vs and wherevnto wee cannot by anye meanes approch Marke heere a singular grace whych we ought to make great account of namely that our Lorde hath inlightened vs euen vs that were wretched blynde soules And although we comprehend not the things that are heere bylow yet are wee lifted vp aboue the
citye where my name is called vpon 812. a 52. 29. 17. God will sende vppon them that feare him not the sword the famine and the pestilence and will make them lyke vile figges that cannot be eaten 812. b 37. 31. 33. I will write my law in the hart of Israell 225. a 14. 32. 18. God sheweth mercy vnto thousandes and recompenseth the iniquitie of the fathers into the bosome of their children 381. a 50. 513. a 25. 33. The wicked hath tourned vnto me the backe and not the face 410. a 18. 48. 11. Moab hath ben at rest from his youth and hee hath settled on his lees and hath not bene powred from vessell to vessell for his taste remained in him his scent is not chaunged 720. b 28. 51. 40. I will leade them like lambes to the slaughter and lyke rammes and goates 690. a 14. Lam entations 2. 19. A Rise crie in the night in the beginning of the watches 119. b 24. 3. 29. I will put my mouth in the dust 252. b 23. 4. 21. Reioyce and be gladde O daughter Edom that dwellest in the land of Hus 2. b 43. Ezekiell 1. 2 THe Angels couered themselues with their winges 420. b 53. 3. 8. 9. I haue made thy forhead harde against their foreheades and haue made thy face as the Adamant which is harder than the flint 627. a 41. 14. 14. If Noe Daniell and Iob were found among the people that ought too perishe they should saue but their owne soules and that the rest of the people should bee ouerthrowne 572. b 43. 450. a 52. 2. b 28. 19. I will send the pestilence vpon this lande and poure out my wrath vpon it in bloude to destroy out of it man and beaste 572. b 40. 20. Though Noe Daniell and Iob were in the middest of this citie they shoulde delyuer neyther sonne nor daughter but they only should be deliuered 450. a 52. 16. 4. In thy Natiuitie on the day when thou wast borne thy nauell was not cut thou wast nor washed in water too purge thee thou wast not salted with salt nor swadled in cloutes 97. b 58. 8. I passed by thee and looked vpon thee and beholde thy time was as the time of loue and I spread the skirtes of my garmente ouer thee and couered thy filthynesse and I entered intoo couenaunt with thee and thou becamest myne 596. b 58. 25. Thou haste opened thy feete too euerie one that passed by and multiplyed thy whoredome 473. a 10. 49. The iniquitie of Sodome was fulnesse of breade and aboundance of idlenesse 567. b 11. 18. 20. The same soule that sinneth shall dye the sonne shall not beare the iniquitie of the father 381 a 54. 417. b 37. 21. 22. If the wicked repent he shall liue and not dye 649. a 4. 20. 11. Man obseruing the iudgementes of God shall liue in them 575. b 19. 23. 34. Thou shalte euen drinke it and wring it out to the dregges and thou shalte breake the sherdes therof and teare thyne owne brests 691. a 22. 34. 4. The weake haue yee not strengthened the sicke haue yee not healed neyther haue yee bound vppe the broken nor brought agayne that which was driuen awaye neyther haue yee sought that which was lost but with crueltie and with rigor haue ye ruled them 553. a 13. 631. a 3. 18. Seemeth it a small thing vntoo you too haue eaten vppe the good pasture but yee must treade downe with your feete the residue of your pasture and to haue drunk of the deepe waters but yee muste trouble the residue with your feeâ—e 631. a 1. 36. 26. A newe heart will I giue too Israell and I will take awaye the stonie heart out of their bodie and I will giue them a hart of flesh 225. a 14. 25. I will poure cleane water vpon you 275. a 13. 37. 12. Behold my people I will open your graues and cause you to come vp out of your sepulchers 69. a 3. 321. b 57. 699. a 33. 13. I will bring you vppe out of you sepulchers 321. b 57. 9. The winde blewe in the bones and they returned too life 562. a 21. Daniell 2. 37. O King thou arte King of Kinges for the God of heauen hathe giuen thee a kingdome power and strength and glorie 246. a 20. 38. And in all places where the children of men dwell the beasts of the fielde and the foules of the heauen hath he gyuen into thine hand and hath made thee ruler ouer them all 246. a 20. 4. 19. It is thou O King that arte greate and mightie for thy greatnesse is growne and reacheth vntoo heauen and thy dominion too the endes of the earthe 246. a 20. 7. 10. A thousande thousandes ministred vntoo him and ten thousande thousandes stoode before him 149. a 59. 176. a 49. 473. b 4. 9. 5. VVee haue sinned and haue committed iniquitie and haue doone wickedly yea wee haue rebelled and haue departed from thy preceptes 655 b 20. 11. 7. O Lorde tightuousnesse belongeth vntoo thee and vntoo vs open shame as appeereth this daye vntoo euerie manne of Iudah and too the Inhabitaunts of Ierusalem yea vntoo all Israell both neere and farre of bycause of their offences that they haue comitted against thee 675. a 10. Oseaâ— 2. 18. AND in that daye will I make a couenaunte for them with the wilde beastes and with the foules of heauen and with that that creepeth vppon the earthe and I will breake the bowe and the sword and the battle out of the earth and will make them to sleepe safely 111. a 5. 23. I will saye too them that were not my people Thou art my people And they shall say thou arte my God. 651. b 35. 6. 2. The Lorde shall rayse you vp the third day 465. b 14. 8. 9. Israell is as a wylde Asse which is alone by him selfe 781. a 60. 10. 8. The wicked shall say too the mountaines couer vs. 411. a 17. 519. a 53. 644. b 37. 11. 3. I ledde Ephraim as if one should beare them in his armes 444 b 4. 12. 1. Ephraim is ledde with the wind 159. a 18. 3. Iacob tooke his brother by the heele in the wombe and by his strength he had power with GOD. 52. b 52. 13. 15. The wynde of the Lorde shall come vppe from the wildernesse and shall drye vppe his veyne and shall spoyle the treasure of all pleasant vessels 386. a 42. Ioell 2. 12. TVrne you vntoo mee with all your hearte in fasting weeping and mourning 323. b 60. 13. Rente your heartes and not your clothes and turne to the Lord your God. 50. b 31. 325. a 8. 15. Sanctifie a fast 325. a 25. 16. Gather the people sanctifie the Congregations gather the elders assemble the children and those that sucke the breastes 325. a 23. 28. The dayes shall come that I will poure out my spirite vpon all flesh 295. a 24. 32. VVho so euer shall call on the name of the Lorde shall bee
saued 225. b 44 356. b 52. Amos. 3. 6. THere is no euill in the Citie which the Lorde hath not done 184. a 53. 4. 6. I haue giuen you cleannesse of teeth in all your cities and searcenesse of bread in all your places yet haue yee not returned vnto me saith the Lord. 721. a 27. 5. 19. If a man did flee from a lyon and a Beare mette him or went into the house and leaned his head on the wall and a Serpent bit him 392. b 52. 20. The day of the Lord shall it not be darknesse 466. b 6. 9. 2. Though they digge into the hell thence shall myne hande take them though they climbe vp to heauen thence wil I bring them down 185. b 46. Micheae 4. 4. EVerie man shall set vnder his vine and vnder his fig tree 887. a 27. 7. 19. God will subdue our iniquities he will cast all our sinnes into the bottome of the sea 333. b 33. Nahum 1. 10. THE wicked shall bee as thornes folden one in another 315. a 60. Habacue 1. 3. WHerefore hast thou shewed me iniquitie and caused me too beholde sorrowe wherefore are spoyling and violence before me 666. b 30. 2. 1. I will stand vpon my watch and set mee vpon the tower 394. b 49. 4. The iust shal liue by his faith 5. But the proude man is as hee that transgresseth by wine hee shall not indure hee enlargeth his desire as the hell and as death and cannot be satisfied 411. b 14. 797. b. 22. 11. The stone shal crie out of the wall and the beame out of the tymber shall answere it 516. a 27. 610. b 8 3. 2. O Lorde in wrath remember mercie 150. a 6. 150. a 6. 36. a 50. 711. b 5. Sophonias 11. 2. AT that time will I searche Ierusalem with lightes visit the men that are frozen in their dregges and say in their hartes The Lorde will neyther doe good nor euill 395. a. 1. 691. a 26. 920. b 25. Zacharias 1. 3. TVrne ye vnto me and I will turne vnto you sayeth the Lorde 224. a 32. 2. 8. The Lord hath sayd he that toucheth you toucheth the apple of mine eye 182 b 55. 3. 1. Sathan stoode at the right hand of the Lord to resist Iosua 21. a 7. 5. 4. I will bring it foorth fayth the Lord of Hostes and it shall enter into the house of the theefe and into the house of him that sweareth falsely by my name and it shall remayne in the middest of his house and shall consume it with the timber therof stones therof 90. b 24. 8. God cast a waight of lead vpon the mouth of wickednesse 287. a 57. 9. 9. Reioyce greatly O daughter Sion shout for ioy O daughter Ierusalem behold thy king commeth vnto thee he his iust and a sauiour poore and ryding vpon an Asse 650. b 3. 12. 10. I wil poure vpon the house of Dauid and vpon the inhabitantes of Ierusalem the spirite of grace and of compassion and they shall looke vpon me whome they haue pierced and they shal lament for him as one mourneth for his onely sonne 615. b 22 742. a 33. Malachias 1. 2. I Haue loued Iacob but Esau haue I hated 2. b 52. 6. If I be a father where is mine honor If I be a master where is my feare 412. a 12. 530. b 37. 584. b 1. 2. 10 Haue we not all one father why doe we transgresse euery one against his brother 584. b 5. 3. 14. 17. The keeping of the cōmaundements of God profit vs that he will forgiue vs our sins 412. b 24. 4. 2. Vntoo you that feare my name shall the Sonne of rightuousnesse arise and health shall be vnder his wings and ye shallgo forth and growe vp as fat calues 168. b 57. Booke of Wisdome 5. 17. THE lord couereth his with his right hand and defendeth them with his arme as with a buckler 482. a 54. 6. 3. Rule is giuen you of the lord and power by the most high 675. a 19. 7. God will spare no person neither shal he feare any greatnesse for hee hath made the small and the great 673. 19. 14. 3. VVee are gouerned by the prouidence of God. 307. b 8. 16. 13. God hath power of life death 562. a 7. Ecclesiasticus 2. 9. YE that feare the Lord trust in good thinges and in euerlasting ioy and mercie 532. a 2. 5. 6. Mercie and wrath come frō God. 306. b 42. 8. 9. Goe not from the doctrine of the elders for they haue learned it of their fathers 413. a 30. 11. 19. I haue gotten rest 441. b 50 39. 13. The memorie of a rightuous man shall neuer be put away 350. a 55. 44. 16. Enoch pleased the Lorde God therefore was he translated for an example of repentance to the gerations 666. a 8. Mathew 4. 1. IEsus was led by the spirit intoo the wildernesse too bee tempted of the deuill 31. a 13. 577. b 43. 3. The tempter approching too him sayde If thou bee the sonne of God commaunde that these stones be made bread 26. a. 1. 4. Man shall not liue by breade onely but by euerie worde that proceedeth out of the mouth of God. 347. a 55. 5. 5. Blissed are the meeke for they shall inherite the earth 76. b 8. 7. Blissed are the mercifull for they shall obteine mercie 128. a 40. 11. Blissed are yee when men reuile you and persecute you and say all maner of euil against you for my sake 554. a 32. 12. Your rewarde is great in heauen 72. b 57. 15. Neither doe men light a candle and put it vnder a bushell but on a candlesticke and it giueth light vnto all that are in the house 373. b 53. 630. a 18. 22. VVho soeuer is angrie with his brother vnaduisedly shall bee culpable of iudgement And who so euer sayeth vntoo his brother Raca shall bee worthy too bee punished by the counsell and who so euer shall say foole shall bie worthy too bee punished wth Hell fire 203. b 22. 598. b 45. 25. Agree with thyne Aduersarie quickly whylest thou arte in the way with him least thy aduersarie deliuer thee too the Iudge and the Iudge deliuer thee too the Sergeant and thou be cast into prison 598. b 30. 23. If thou bring thy gyfte too the Alter and there remembrest that thy brother hath ought against thee 24. Leaue there thyne offering before the Alter and goe thy waye first bee reconciled too thy brother and then come and offer thy gyfte 602. a 30. 28. VVho so euer looketh on a woman too lust after her hathe committed adulterie alreadie in his heart with her 581. b 16 44. Loue your enemies that ye maye bee the children of your father which is in Heauen 597. a 20. 598. a 14. 45. God maketh his Sonne too arise on the euill and the good 124. b 9. 48. Yee shall be perfecte as your father which is in heauen is perfect 124 b 9. 6. 12. Forgiue
his Angels to mainteine vs and wil haue them to be the workers of our welfare Now that we may the better vnderstād that which I haue touched let vs first marke that Iob is punished here in sundrie sorts that is to wit in all his goods and in his children Sathan was hilde shorte so as he could not attempt any thing againste his person but only against his goods This sheweth ful wel that god had giuen thē vp into his hands afterward Iobs childrē also which were as deare to him as his owne life And ther is yet one other poynt which is that Iob forewent not his goods and his children all after one manner but the Diuell had a policie to send him diuers temptations For he stirred him vp enemies on the one side and hee himselfe serued to send downe lightening from the heauē tempests from the ayre on the other side Lo how this seruant of God is tormented in diuers sorts And it might augmēt his griefe and trouble him yet more too thinke thus with himselfe How now Not onely men are contrarie to mee but also God himselfe fighteth agaynst me Beholde here the crastynesse of Satan True it is that this will seeme straunge to vs at the first push and here we may see what hath moued some men too be of opinion that God hath set vs downe here a certaine potrayture of pacience and not aplayne storie or deede done But suche men vnderstande not how God dealeth with his seruantes according too the measure of sayth which hee hath distrybuted vnto them Howe is that VVe are not tempted all alyke for God hath not made vs all so strong as were requisite There are some weakelinges and God supporteth them And if he chastize them it is to humble them to the ende they should take heede to themselues and call vpon God more earnestly There are other some farre more strong and stoute and wherefore are they so Bycause God hath powred out his spirite vppon them in much greater abundance For as I haue earst sayde accordingly as God dealeth vnto vs of the strength that is in himselfe so doth he exercise vs he will haue our fayth tried which thing we are sure is not agaynst our profit howbeit that he only know wherefore he doth it He is not bound to vs to giue vs one droppe of strength hee may leaue vs in our owne weakenesse too cause vs to bee oppressed and vtterly destroyed euery minute of an houre For in our selues wee haue no meane too resist sauing so farre foorth as God strengthneth vs by his grace Yet notwithstanding as I haue sayde that is not all after one fashion For the one sorte abyde weake styll and the other sorte haue a farre greater strength And here wee see wherefore the holye men that haue beene indued with excellent graces haue also beene much more tormented in their life VVhich of vs hath beene so roughly dealt with as Abraham or hath had so miserable a life as neuer to be in rest For wee see that God commaunded him to forsake his natiue Countrie and when hee had done so hee taryed lingring in the middes of hys iourney vntill his father was deceassed by the way In the ende hee went into the countrye and yet hee wyst not which way he shoulde take nor whither he should go For God vouchsaued not too tell him which was the Countrie that hee called him vnto but hilde him as a foule vpon the water VVhen he was come thither some troubled him ▪ othersome spyted him and he had nothing but vnquietnesse VVithin a while when the men had wrought him as muche spyte as they coulde famine persecuted him so as he was faine too get him away and his wife was taken from him After warde when he returned he was new to begin againe and he was faine too go to another place too seeke pasture And yet for all this God sayde to him Take no thought I will giue thee this lande and thou shalt be Lord and maister of it Yea but he sawe nothing Of all this while he had not a place to settle in and yet notwithstanding God promyseth too make him heire of the whole worlde Afterwarde while it was lykely that he shoulde haue had issue he had none and yet was that the thing that should haue bin his comfort He is olde and drouping and yet God sayeth vnto him Thou canst haue no welfare except thou haue issue And howe could that bee for he is alreadie so aged as he could not well tarric for it God hath giuen him Ismaell But he must be banished and cut off from that house After in the end◠when he had Isaac according too the promise God plucked that sunne of his from him and sayd to him Go kill him This is yet more than we haue heard of Iob for if a father heare that his children be slaine with lightning or else that some bodie hath murdered them surely it muste needes be a great griefe to him and hard to beare But to go kill his childe with his owne hande that is a thing too extreme for him to doe But Abraham must come in place againe heere Afterwarde when God had giuen hym his sonne againe as though he had bin raysed vp frō death hee shewed him what maner of promise it was that hee had made vnto him Hitherto sayth God I haue borne thee in hande that thou shouldest inherite this lande But so farre off art thou from enioying it thy selfe or from taking possession of it during thy life that thine ofspring muste bee dryuen from hence and dwell in a strange lande vnder exceeding cruell tirannie by the space of foure hundred yeares ▪ VVe see howe God exercised his seruaunt Abraham after a straunge fashion vnaccustomed among men ▪ And wherefore For he had also strengthened him by his holy spirite and therefore hee gaue him great and verie rough assaultes See then howe God woorketh in those that are the excellenter sort to the ende they shoulde bee as mirrours and examples vnto vs to follow And in good sooth a man shal neuer make such workemanship in a little shop as in a great one where hee may haue stuffe and store of workemen so as all things are well furnished and in good order For if he haue but a small shop hee shall not be able too doo any great peece of woorke Euen so dooth God VVee see then howe it was conuenient that Iob shoulde be set foorth vnto vs as a patterne and that God shoulde plague him to the vttermost too the intent that when we compare our selues with him euery one of vs may bee ashamed seeing we be not able to suffer any affliction be it neuer so light or meane for we be so tender as it is pitie to see it If God sende vs any aduersitie wee neuer consider wherein he spareth vs but our minde is vpon our present griefe and we will not bee comforted by taking
the warder of Iustice should represse such as vexe good men after that fashion But contrarywise it is to bee seene that they be so giuen to themselues that they lette all go too hauocke VVhat is to be sayd but that the magistrates which ought to yeeld euery man his right suffer the wicked to doo the worst they can A man shall find no reliefe at their hands but when he shall haue wayted to haue them do their dutie it is to no purpose they are but Idols And what is the cause of all this And who is too blame for this sayeth Iob but God For is not God the gouerner of the earth Then ought not all the wicked too bee rooted out of it Or else if he beare with them and lay the raynes of the brydle in their neck to vexe and trouble good men without stopping them of their purpose may it not be sayde that God doth all this geere On the otherside is it not sayd that it is Gods office too gouerne suche by his holy spirite as walke in his feare and in modestie Moreouer he telleth vs how he hath stablished the Ciuill state of the world and that iudges can haue nother wisdome nor discretion but at his hand Seing then that God leaueth magistrats so blind that they be as Idols and so lazie as they haue neither courage nor inclination in them too maynteyne good and to punish euill no bodie is to be blamed but God as it is sayd here by Iob. True it is that this sentence may be expounded otherwyse But wee must not stand here vpon diuersitie of expositions wee must haue an eye onely to the naturall meening Thus ye see in effect what Iob ment to say here Vpon this verse wee haue a good lesson to gather which is first that when wee see things so disordered that the wicked triumph weltring in their pleasures inioying abundance of goodes no man gainsaying them and working their excesses and out ages without touche of brest we must consider howe it is no new thing that we should be greatly astonished at suche a temptation For it is good yea and needfull for vs to bee armed agaynst suche imaginations VVee see howe our owne minde driueth vs therevnto so as if things fall not out according to our fancie it seemeth to vs that al things are turned by fortune and that God regardeth no more the worlde or rather that hee forsloweth his duetie or that he is as it were asleepe or else that he regardeth neither good nor euill Lo what fancies runne in our heades if we be not restreyned according as the Scripture telleth vs that wee ought not too thinke it straunge though the earth be deliuered after that sort intoo the hande of the wicked And why For our sinnes deserue that the wicked should haue full power ouer vs If wee obeyed God as becommeth vs it is certaine that things should be ruled here after such fashion as we shoulde bee contented But forasmuch as we bee stubborne against our God and play the horses that are broken looce it is good reason that he also should giue the wicked scope to the ende that we might be chastized by the hand of them And why so for our vnthankfulnesse deserueth well that God shoulde bring forth his roddes and make vs feele them with al rigour Therefore when this is knowne to vs we thinke it no straunge sight to see things so cōfounded here below as we may say that the earth is deliuered into the handes of the wicked or that wee shoulde sighe at the comming thereof too passe bycause that God giueth vs warning of our sinnes And verely we haue good cause to sigh seeing that the wicked and the despyzers of God must not onely defile the earth but also haue their full scope God hath created men after his owne image and put all things into their hande to the intent they shoulde bee as his lieutenants here But behold the wicked and such as seeke nothing but to offende God and to deface his maiestie and glorie displace his children whom he hath appointed here to be his owne heritage VVhen wee see all things thus turned topsitoruie must we not needes grone and must not this prouoke vs to pray God to vouchsafe too set all things againe in their right state Furthermore when it is sayde that God is hee that shutteth the eyes of the Iudges let vs marke howe it is as much to say as that they which haue the administration of Iustice committed vnto them cannot haue the minde to do it except it be giuen them from aboue For a man is not able to gouerne himselfe and how shall he then gouerne a whole realme ▪ Furthermore it is a matter of great preeminence to execute Gods office in this worlde and therefore God must bee fayne to worke in those whom he hath sette in high estate and authoritie And as for the parties themselues that are in it they must bee so much the earnester in calling vpon God that it may please him to guide thē and helpe them For if a man thinke himself to be of sufficient abilitie when he is set in the siege of iustice trust in his owne wisdome and power God will laugh him to scorne and make him a very blockheade They therefore whom God choozeth must humble themselues so much the more and not presume vpō any thing that is in them ▪ selues but must craue the spirite of wisedome the spirite of stoutnesse and the spirit of vprightnesse that god may giue them the power and abilitie to discharge their duties faythfully Thus yee see howe Magistrates ought to betake themselues vntoo God in all care and feare And we also that are vnder them muste all of vs on our parte doo the like For if there bee no iustice among vs beholde the curse of God is vpon vs and the Lande muste bee defyled so farre tyll God poure out hys vttermoste wrath vpon vs and in the meane while wee oure selues muste bothe suffer and see good men suffer and none of both to be maynteyned as they ought to be Seeing then that it is for the welfare of a whole Realme when God giueth his spirite too Princes and Magistrates and men of Law it is for vs to cal vpon him that he suffer them not to be blinded and vnable to discerne aught and blockishe as though they saw not the euil doings that are cōmitted And like as we must sewe for the grace and goodnesse of our God that it may please him to graunt his spirite vnto Magistrates so must wee also pray him too giue vs such strength and stoutnesse as wee may not bee out of heart when wee see things go amisse as wee see them go too much yea and from euill too worse so as the Magistrates in stead of rising vp when they see neede and of beeing readie at hande to mainteine the right knowing thēselues to bee ordeyned of God for the same purpose
the things whereby he taketh no profite He requireth it as though hee were the better by it and declareth that we shall not leese oure labour thereby neither that it shal be a thing vnprofitable for vs This I say is the intent of our God when he incourageth vs to leade a good life Furthermore let vs knowe to what end this is spoken vntoo vs in this place for wee must keepe in remembrance this circumstance that I haue spoken of that is to wit that when we come to make our account before God we must forget al these foolish imaginations which we conceiue that we can bring him suche gayne as we should deserue ought at his hand Let al thys I say be throwne downe And why Hee is not as a creature that needeth the ayde and help of an other hee standeth in neede of nothing but is content with hymselfe Forasmuch then as our God is by no manner of meanes bounden vnto vs let vs learne too humble our selues before him and let vs be sorie for our sinnes yea euen so as we may bee vtterly ashamed of them and desire God too forgiue vs them But why should he forgiue vs them It is not for that I can saye hee knoweth that I haue indeuered my selfe too leade a good life and I haue done this thing and that For what is there that we can so alledge Surely nothing at all And therefore let vs forget all these delayes and acknowledge our selues guiltie for when wee haue vsed all these replyes yet can they not reache vntoo god VVhen wee haue to doo with mortall men and vse such flourishes to couer our faults withal yet are we maruelously ashamed if it happen that oure lie doo appeare VVhat shall then become of vs when wee come before our God And heerein we see how the Papists are deceyued For although they can not denye but that they be in daunger of Gods curse if he would vse any extremitie towards them yet will they alledge their satisfactions and therein play the marchants with God so that if they haue made default in one poynt they can make amends for it another away yea they haue their workes which they call works of sepererogation which God neuer commanded these serue too fill vp the holes when they haue committed any euill wherewith God doth vrge them VVell say they if we haue sinned heere is it that shall make amends for all yea if the matter were tried by the ballance yet would there be some ouerplus To this poynt are the Papists come that they thinke it a great absurditie that forgiuenesse of sinnes shuld be franke and free and that God should pardon vs of his meere goodnesse They will easily graunt it to be true concerning the trespas but concerning the punishmēt it perteyneth vnto vs to redeeme it VVhē men be caried away with such pride must we not say that they haue quite transformed God and that they know no more what maner a one he is So much the more must we note wel that which is conteined heere that is to wit that we shall easily persuade our selues that God is something profited by vs which is but meere folly and a vayne fancie And so when we shall haue conceyued how high he is let vs learne to acknowledge our faults with al humilitie and make no replye for we can lay nothing to his charge neither can we alledge vnto him that he hath receyued any thing at our hands nother that he is any thing boundē vnto vs Thus much for one poynt Now it is sayd moreuer that God careth not whither we do well or ill or whither we walke vprightly or no. VVhen Eliphas speaketh thus he meneth not that God shetteth his eyes and that there is no difference of good and ill with him but hee meeneth that for himselfe he forceth not of it It is true that God as he is the fountayne of al iustice and right loueth equitie and if we lead an vpright life then become wee the Image of god For it is certeyne that we haue no goodnes in our selues But it is as we see the sun shineth heere beneath when he casteth foorth his beames The brightnesse that we see heere beneath commeth not from the earthe we see the brightnesse vpō the houses and vpon the earth and yet it proceedeth not from thence but it is a brightnesse reflected as they call it which returneth agayne as the earth receyueth it it resteth then vpon the earth For when we behold our selues in a glasse the glasse hathe no face but the face of a man presenteth itselfe there and the glasse representeth it backe agayne So then when wee do well it is not of ourselues for there can nothing be drawen from vs but al filthinesse and beggerie as we are corrupted of nature but our Lord poureth his goodnesse rightuousnesse vpon vs Then if hee shew vs the fauor in regenerating vs by his holy spirit that we liue holily wee are as glasses in the whiche his image is as it were represented and this is a brightnesse whiche commeth from aboue but sheweth itself heere beneth Now for as much as god acknowledgeth al that is good to come of him this is the cause why he loueth that which is good as it is impossible that he should do otherwise seing that he is the welspring and fountaine thereof Otherwise he forceth not in respect of himselfe that is to say for his own profit or aduantage that he receyueth therby he careth not how mē do liue VVhen men do the worst they can shal they therby take away the rightuousnesse that is in God Can they diminish his maiesty can they abolish his glory honor can they shorten the bounds of his kingdom No they can not In this sense then is it sayd that God careth not what men do but concerning vs let vs cōsider if it be not our felicitie to submit ourselues vnto him to yeeld our selues his obedient subiects And seing that he hauing no need of vs neither of our life nor works is yet so carefull that we should lead a godly life let vs hereby know the loue that he beareth vs as it hath alredy bin said that he doth voutsafe to ioyne vs vnto him and so to vnite vs that if we liue wel he sayth his kingdom is established if we liue yll he sayth he raigneth no more And how is that Can wee so hinder god that his soueraine dominiō shuld not remaine vnto him for euer No. And why thē doth he vse such maner of speach It is as I haue already sayd to declare vnto vs how he loueth vs as it is said in the eightenth Chapter of the Prouerbes where the wisedome of God is brought in saying that his pleasure and delight is to dwell among mē God speaketh thus to declare vnto vs that he wil not keepe his goodnesse shet vp and concealed in himself but wil poure it out amōgst vs that we may
as we haue already sayde that Eliphas doth Iob great iniurie and wrong but in the meane season the spirite of God intendeth heere to teach vs the order whiche wee muste keepe for to be truly humbled before God least wee become hard harted and by that meanes prouoke his vengeance in striuing against him To be breefe let vs note that men shall neuer feele thēselues sinners as they ought to do except they doo particularly consider themselues and afterwarde enter into an account as it were by parcelmeale True it is that wee can neuer make an ende but wee must alwayes conclude with Dauid VVho can vnderstande hys faultes But yet wee maye not therefore say that thyngs muste bee passed ouer lightly and not bee searched out to the ground If an earthly iudge can bee sharpe witted and attentiue too heare a processe which is but for the life of one man must not we I praye you when wee haue offended oure God haue therein a greater care yea and when the processe is not criminall but onely for some small summe of money yet must the iudge looke neerely too it too see whether there bee witnesses too it whether in their processe they haue proceeded aright and that the things be verified and yet the controuersie shall bee but for ten or twentie Florens for an hundred crownes or for some other tryfle And if the iudge doo not his duetie hee muste needes bee counted guiltie before God as a theefe for he is worse than a theefe seeyng that he stealeth an other mans goodes and substance and that which apperteyneth to one he gyueth vnto another And when God dooth so farre honour vs as too make vs iudges of our owne liues yea and doth it for our saluation shall we I pray you be excused if we be negligent and close vp our eyes at that which is so good and profitable for vs It is certayne that wee shall not So then let vs wey well that whiche I haue touched that is to wit that men shall neuer truly knowe themselues sinners as they ought to do and as it is requisite vntill they haue examined their liues particularly And indeede we see how Dauid vseth the matter For one fault onely bringeth him into the middes of the sea when he seeth that hee hath committed so heynous an offence before God as to be the cause of the cruell murther not onely of one man but of many whyles he went about to kill Vrias Therefore when he saw the wickednesse of hys sinne the enormitie thereof constrayneth him not onely to thinke vpon that fault alone but also to consider hymselfe more neerely yea and to behold himselfe as in the mids of the Sea and to condemne himselfe vtterly Thus also must we do And therefore the popish shrift was a diuelish thing ▪ when they would haue men shriue thēselues in the priests eare for to spew out their sinnes there as if a drunkard should go spew out his wine when hee hathe taken in somuch that hys stomacke is not able too beare it God then will not haue vs to make such a confession for it is cleane contrarie and repugnant to hys word On the other side also hee wyll not haue vs too saye at one word I haue offended and to passe ouer the coales lightly as the prouerb is heere in this countrey but to cōsider ourselues neere at hand and euery man to enter into hys owne conscience and to acknowledge thus well I am not onely giltie before God for one fault alone but for such a fault and such a fault and not onely for one tyme but I still fall to it agayne VVhen we examine ourselues thus after suche a speciall sorte wee may well conclude Lorde our iniquities are infinite oure transgressions are innumerable Thys is it wherein God will bee glorifyed Thus muste the poore sinners bee touched too the quicke and wounded in their conscience that they maye bee displeased with their sinnes In deede they that confesse themselues in generall termes and saye I am a sinner as all other men are do well declare that they bee not touched inwardly in the bottome of their hart and that they cannot tell what it is to know their sinnes for to be displeased with them But as for vs let vs learne to searche all our sinnes euen to the bottome and when wee haue gathered any number let vs knowe that there is a hundred times more and let vs be ashamed in ourselues and acknowledge the condēnation sighing before God and saying alas Lorde it is true that our sinnes are many in number and our iniquities infinite but lette the multitude of thy mercies be poured vppon vs as Dauid speaketh of it For the only way to obteyne forgiuenesse of all our sinnes is when it pleaseth God to couer them of his goodnesse to do them away and to clense vs from thē by the power of his holy spirit Now let vs fall downe before the face of oure good God with acknowledgement of our faultes desiring him to make vs haue a better feeling of them than wee haue had and on the other side too make vs beholde his holy maiestie to the end that beeing as it were quite throwen downe we may be raised vp againe by none other meanes but by his mercie and grace which hee hath shewed vs in our Lord Iesus Christ And in the meane season lette vs come and yeeld ourselues to the great sauiour as he calleth vs vnto him to reward vs with the crowne of glorye hauing no respect too so many miseries as are in vs So shal we al say O God most mighty heauēly father c. The .lxxxiiij. Sermon which is the second vpon the .xxij. Chapter This Sermon doth prosecute the exposition of the sixth seuen and eyght verses and afterward of the texte beere adioyned 9 Thou hast let the vvidovves go emptie and the arme of the fatherlesse hath bin broken 10 And therefore the snares do compasse thee about and so day ne feare doth trouble thee 11 And darknesse maketh that thou canst not see and the great vvaters couer thee A Man mighte maruell how and for what cause Eliphas here accuseth Iob of such crimes as were neuer found in him For as we shall see heereafter Iob had bin a very courteouse and liberall man all the dayes of his life as hee protesteth that he hath bin the defender of the fatherlesse the protectour of widowes the eye of the blind the legges of the lame and that his hand was neuer closed to the needie VVherefore then doth Eliphas accuse him to haue taken away the goodes and substance of his neighbours by violence that he was not pitifull that he had bin a cruell mā that hee had deuoured his goodes himselfe alone It seemeth that in these things there is no reason But wee must note that Eliphas iudgeth of the person of Iob by the affliction and this is the cause that hee mistaketh all things as wee