vs that euen those which haue vsed visions from heauen haue had muche a do to vnderstande a little of such secrecie So then let vs vnderstande that it behoueth vs to be diligent in this article for when we haue imployed all our wittes about it yet shall we not comprehende the hundreth part of that which is in it And for proofe heereof is not Gods rightuousnesse an infinit thing And are not our corruptions as a Sea or as a bottomlesse pitte Therefore we must not maruell at Eliphas for telling vs heere that hee had but a small taste of this article But let vs nowe come too that which hee addeth which is That a breath or winde went to and fro so as his to die quaked and shuddered and his heare stoode vppe stiffe throughout all his bodie and that there appeered an image vnto him which hee knewe not and that at the ende he heard a voyce of silence All this was done to the ende which I haue touched that is to wit to make Eliphas readie to receiue that which God purposed to saye to him and to prepare him in suche wise as he might vnderstand howe it was God that spake to the ende that his doctrine might bee of authoritie and furthermore that Eliphas might bee humbled so as hee might no more bee hoissed vp with presumption according as men commonly chalenge to themselues I wote not what It behoued Eliphas to be altogither abased to the end he might know his owne want and giue the glorie vnto god True it is that in these dayes we haue no such visions as they had in times past But it behoueth vs to knowe that whereas God gaue such signes to the auncient Fathers they must serue for vs also at this day And therefore when we reade the holie Scripture or come to a Sermon wee must bee touched with the Maiestie of God to yeelde him reuerence so as wee defile not his holie truth by esteeming it as if a man should tell vs some merie conceyted tale but rather thinke thus Seeing that our maker speaketh vnto vs it behoueth all knees to bowe before him and all men ought to quake at that which he sayth Lo what we haue to mark in this sentēce And moreouer we know that God in publishing his lawe shewed tokens to affray all such as he ment to teach at that time and therevpon the people sayd Let vs not come neere the mountaine for we shall al die if God speak vnto vs Thus ye see how it was Gods will to authorize his lawe in such wise as the people were vtterly dismaid by reason of the great number of miracles that he shewed And was this done for their sakes onely which were of that time No but God ment to giue vs also knowledge of his power whiche is permanent vnto the worlds ende The Gospel hath had yet greater proofe of maiestie So then ther is nothing that either can or ought to hinder vs frō receiuing of the Gospel except our own vnthankfulnesse and vngraciousnesse put out oure eyes Although wee can not see all the wonders that God hath shewed yet must we hold ourselues cōtented in that God teacheth vs by his worde wythout any longing for newe visions as many wandring spirites doe whiche woulde that the Angels shoulde come downe from heauen and bring them some newe reuelations But heerein they doe God great wrong for that they content not themselues in that God hath shewed himselfe so familiarly vnto vs For seeing that we haue the holy Scripture it is certaine that wee can not wante any thing And aboue all thinges in this brightnesse of the Gospell wee haue a perfection of wisdome as Sainct Paule sheweth Syth the cace standeth so they that are tickled with a fonde desire to haue some visions doe well bewraye that they neuer knewe what the holy Scripture is Then let vs contente vs with that whiche it hathe pleased God to disclose vnto vs as well by his Prophetes as by his Sonne oure Lorde Iesus Christe assuring our selues that there he maketh vs a finall conclusion without any further passing And hereby wee see whereunto they are come that haue such a desyre to raunge abroade and to leape beyonde their boundes Heere we see from whence came the horrible confusion that is in the Popedome heere wee see wherevpon the Pope groundeth all his doctrine For hee sayth that the Apostles haue not declared all that is for the profyte of the Churche and that the holy Ghoste is come to make men to frame newe articles and too make men too reste themselues vpon holy Councels For as much then as the Pope and all his hangers on haue not hild themselues to the purenesse of the holie Scripture God hath vndoubtedly blinded them in their owne folies and wee see some among them to bee so dull and brutishe and finally which haue beene growne so farre out of kynde as to worshippe stones and stockes of timber and that things are so farre out of square that euen little babes might well be ashamed of them And this commeth of that Diuelish curiositie that they bee not contented to be taught simply by the holy Scripture Beholde also wherevpon the Religion of the Turkes is founded Mahomet hath reported himselfe to bee the partie that shoulde bring the full Reuelation ouer and besydes the Gospell And by meanes thereof they be vtterly become brute beastes And at this day wee see that those poore beastes buzie their heades about as doltishe and vnsensible things as any can bee But it is the iuste vengeance of God who hath gyuen them ouer to a wilfull stubborne mynde As much hathe bene doone to other fantasticall persones and specially of our dayes which haue troubled the Churche and would needs haue their visions And it was one of the Articles of that cursed creature Seruet that was burnt For he sayde that the holy Ghoste had not reygned as yet but that hee was too come That wycked creature dishonored God as thoughe the Fathers of olde tyme had had but a shadowe of the holie Ghoste and as though that after he had once shedde out himselfe visibly vpon the Apostles hee had retyred agayne incontinently in suche sorte as the Churche hath beene destitute of the holy Ghoste Beholde what hee did sette downe and as in respect of himselfe he would haue made himselfe a Mahomet to haue the holy Ghost at his cōmaundement But a man may see how the Diuell had caried him away and it was requisite that God should bring some such men to that poynt to the end we might the more abhor them But for our part let vs followe the order that I haue told alreadie that is to wit let vs be taught according to the rule that God hath ordeyned and let vs not be so headie as to bynde God to agree to our desires nor to our fashions but let vs content vs with the holy Scripture seeing that God hath inclosed vs within
God through Iesus Christ our Lorde 53. b 38. 64. a 19 25. I thanke God through Iesus Christ 290. a 31. 8. 7. The wisdome of the fleshe is enmitie against God. 40. b 60. 43. a 36. 204. b 3. 253. b 33. 293. a 30. 685 a 17. 10. If Christ be in you the body is dead bicause of sinne but the spirit is life for rightuousnesse sake 19. b 38 84. b 34. 10. 11. And if Christ be in you the body is dead bicause of sin but the spirite is life for rightuousnesse sake which shall quicken our mortal bodies 360. b 50. 15. Ye haue receyued the spirite of Adoption 17. a 25. 351. a 50. 17. If vve suffer with him we shall be glorified with him 185. b 17. 584. b. 10. 18. The heauenly glorie shall bee shevved vnto vs. 185. b 17. 24. 25. VVe are saued by hope but hope that is seene is no hope for hovv can a man hope for that which he seeth But we hope for that we see not wee do with pacience abide 60 b 23. 368. b 57. 26. The spirit helpeth our infirmities for vve know not to pray as we ought but the spirit it selfe maketh intercession for vs with sighes which can not be expressed 116. b 30. 177. b 23. 651. a 56. 28. All things worke together for the best vnto them that loue God euen too them that are called of his purpose 108. a 21. 29. Those which he knew before he also predestinate to be made like to the image of his soÌ„ne 43. b 47. 819 b 11. 31. If God be on our side who can be against vs. 456. b 1. 33. It is God that iustifieth 333. b 35 35. VVho shal separate vs from the loue of Christe shall tribulation or anguish or persecution or famin or nakednes or peril or svvord 111. b 38 36. In all things we are more than conquerors through him that loued vs. 29. a 6. 38. 39. I am assured that neither death nor life nor Angels nor principalities nor powers nor thinges present nor thinges too come nor heigth nor depthe nor any other creature shall be able to separate froÌ„ the loue of God which is Iesus Christ our Lord. 111. b 38. 211. b 30. 9 3. I would wish my selfe to bee separated from Christe for my brethren that are my kinsemen according to the flesh 59. a 58. 15. I will haue mercie on him to whom I will shewe mercie 689. b 34 20. VVho art thou vvhich pleadest against God 343. a 54. 755. b 25. 22. 23. God will she we his wratâ— in vesselles of wrath ordeined to destruction and shevv his glorie in vessels of mercie which he hath prepared vnto glorie 706. b 53. 10. 10. VVith the hart man beleeueth vnto rightuousnesse and with the mouth man confesseth vnto saluation 460. b 50. 655. a 56. 12. God is rich vnto all that cal on him 596 b 56. 13. VVho so euer shall call on the name Lorde shal be saued 225. b 44. 356. b 47. 17. Faith is by hearing and hearing by the word of God. 661. b 22. 810. a 3 11 8. God giueth eyes not to see and eares not to heare those which feare not him 810. b 16. 33. O the depnesse of the riches both of the wisedome and knowledge of God hovv vnsearchable are his iudgements 206. b 34. 151. a 38. 637. b 23. 34. VVho hath knowne the mind of the Lord or who vvas his counseller 525. a 3. 35. VVho hath giuen vntoo God first and hee shall be recompensed 803. a 38. 12. 3. That no man presume to vnderstand aboue that which is meete to vnderstand 403. b 31. 8. He that sheweth mercie let him do it with cheerefulnesse 585. b 34. 15. Reioyce with them that reioyce and weepe with them that weepe 124. a 60. 442. b 53. 568. a 16. 16. Make your selues equall too them of the lower sorte bee not wise in your selues 377. a 55. 557. a 40 677. a 13. 17. Procure thinges honest in the sight of all men 603. b 42. 20. If thine enemie hunger feede him If hee thirst giue him drinke for in so doing thou shalt heap coles of fire on his head 600. a 42. 13. All powers are ordeined of God. 675. a 20. 9. Thou shalt loue thy neighbor as thy selfe 319. b 42. 14. 8. VVhether we liue or die wee are the Lordes 290. b 37. 10. VVe shall all appeere before the iudgement seate of Christ 731. a 17. 365. b 11. 400. b 57. 569. a 30. 680. a 55. 679. a 6. 11. I liue saith the Lord and euerie knee shall bow to me and all tongs shall giue praise vnto God. 731. a 14. 17. The kingdome of heauen is spirituall peace 303. a 29. 19. Let vs followe those thinges which concern to edificatioÌ„ 293. a 4 15. 2. Let euery man please his neighbor in that is good to edification 293. a 4. 4. VVhat soeuer things are vvritteÌ„ afore time are written for our learning that we through pacience and comforte of the scriptures might haue hope 28. b 22. 106. a 22. 16. That I should be the minister of Iesus Christ towards the gentiles ministring the Gospell of God that the offering vp of the gentiles might be acceptable 741. a 30. 16. 21. Timotheus my companion and Lucius and â—ason and Sosipater my kinsmen salute you 618. b 39. 1. Corinthians 18. THE preaching of the crosse is to them that perish foolishnesse 619. b 29. 19. I will destroy the wisdome of the wise â–ª and will cast avvay the vnderstanding of the prudent 620. b 29. 755. b. 7. 21. For seing the world by wisdome knewe not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleue 335. b 8. 2. 4. 5. The word of God is not in entencing speach of mans wisdome but in plaine euidence of the spirit that our faith should not bee in the wisdome of men but in the power of God 531. a 46. 9. The things which eye hath not seen neither eare hath hard neither came into mans hart are which god hath prepared for them that loue him 742. b 17. 808. b 10. 10. 11. 12. God hath reueled his secrets vnto vs by his spirit for the spirit searcheth al things yea the deepe things of God and hee is giuen vnto vs to knowe those things which are giuen vs of God. 296. a 55. 742. b 48. 810. a 6. 14. The naturall man perceiueth not the things of the spirite of God for they are foolishnesse vntoo him 808. b 8. 619. b 29. 3. 6. I haue plaÌ„ted Apollo watred but God gaue the increase 810. a 10. 10. As a skilfull maister builder I haue laid the foundation 2. a 16. 18. 19. If any man seeme to be wise let him be a foole 223. a 17. 487. b 3. 522. a 5. 522 a 48. 619. b 37. 695. b. 25. 4. 4 5. I know nothing by my self yet I am not therby iustined but he that iudgeth
of his naturall wit assuring himself that that is not a matter for men to purchase estimation by but that he ought too be gouerned by the spirit of God and too haue the vertue whereof S. Paule speaketh to the end he may know that it is God which hath sent him That thing therefore is very requisite But if a man marke well the processe of the text Iob following that which he had touched afore intendeth rather to shew that Bildads words were not well disposed because they did not quicken his soule whiche is the principall poynt that we haue to marke in Gods word I said afore that Gods worde serueth to teach the ignoraunt and too strengthen the weake and that is bicause it incourageth such as are faint colde and slouthfull weakeneth such as are asleepe in their sinnes spurneth such foreward as lag behind and raizeth such as are falne downe yet there is one thing more namely that it quickeneth suche as are dead And this is it that Iob meant to shew when he said Of whome is the spirite that is gone out of thee that is too say in the power of thy wordes Therefore lette vs marke that the worde of God is then well handled when it giueth vs courage to go forewarde and strengtheneth our feeblenes making vs nimble whereas our leggs were broken and making vs stoute and lusty whereas we were destitute of all valiantnesse afore but yet muste it also giue vs life when we be as good as dead And this is verified specially of the Gospell For behold how our Lord Iesus Christ speaketh in the fifth of Saint Iohn The time is come saithe hee that the voice of the sonne of man shall be heard not only of the liuing but also of the dead And who be those dead Surely no mā can be exempted For whereat beginneth God to make his doctrine auaylable in vs Euen at the drawing of vs out of the spiritual death wherin we were all hild For till such time as God inlightneth vs by his word wee be blind till he open our eares we be deafe till he giue vs faith wee haue nother soule nor hart True it is that we may well seeme to haue some outward shew of life the vnbeleeuers do eate and drinke as well as the faithfull againe they can go about their businesse yea and oftentimes there feeme too bee greate vertues in them But all that is nothing bycause that in asmuch as they bee straungers from God all that is in them is but death and vtter confusion God then must be fayne to drawe vs out of death vnto himselfe as the poynt whereat hee muste begin too make his worde auaylable in vs And in good sooth let vs see what strēgth there is in men till God haue strengthened them by his woord They trust in themselues that is to say they leane vnto a reede that shall make them breake their neck Yea and it is all one as if a man woulde gore himselfe vpon a pike For in asmuch as it hath a sharp point and is armed with yron if a man leane vppon it ye see it pricketh him through And such is the trust that we haue in oure owne strength that it must needes be our death Therfore let vs marke well that there is not one drop of life in vs till god draw vs out of death yea euen by the power of his word And therin wee see howe wretched the state of the vnbeleuers is True it is that they be so sotted in their outrages as they perceiue not their owne harmes But yet will the holy scripture always shewe it selfe true in auouching vs to bee dead and vtterly forlorne and that there is nothing but cursednesse in vs so long as wee bee straungers from God And yet for all that we see how thāklesse the world is How many are there to be found that wil suffer themselues to bee rayzed and quickened God offereth vs this benefite when he willeth his word to be preached published to all men Thus ye see then that life is offered vs and we forsake it that is to say the great multitude shrinketh away from it and thrusteth away the benefite which they might inioy by it See ye not a shamefull thanklesnesse Must not men needes be out of their right wits Yet notwithstanding wee see there are fewe whiche submit themselues to the Gospell and giue care to it VVee see they rayle agaynst it and mocke at it and slaunder it and lift vp themselues agaynst God with such rage as there is lesse to be gotten at their hands than of wild beasts Then sithe wee see the number of them too be so small whiche receyue the doctrine of saluation and that the greatest parte withdrawe themselues from it some as I sayd making none account of it some mocking at it and some outrageously setting themselues against it so as they shew full well that there is nothing in them but wickednesse agaynst God therby it is seene how mightily Satan hathe bewitched them But howsoeuer the world go we ought to marke well this sentence where it is sayd that the spirit ought to passe out of vs that is to say that whereas we were dead afore assoone as wee heare the worde of God the same must giue vs such a liuelinesse as our spirit may shew itselfe whiche had not onely bene in a swound but also vtterly quenched before True it is that the worde of God cannot doo this thing in that it is vttered by the mouth of a mortall man for it must first bee quickened it selfe that it may quickē vs How is that VVhen I speake it is not in mee too touche folkes harts nor too make the doctrine that I preach to enter so into euery man as they may bee moued too come vntoo god Howe then Our Lord had neede to make his word auaylable by the working of his holy spirit and too quicken it before it enter into vs that it may take roote there and be vnto vs incorruptible seede of life Ye see then that God must be fayne to worke by his secrete power ere his doctrine can auaile that is preached to vs by men That is true But where of commeth this fault Euen of our selues For God muste bee fayne to boare our eares or else wee will neuer heare him and hee must be fayne too soften our hearts and to make them fleshly for of themselues they be as hard as flint and full of rebellion Yet notwithstanding the worde of God ought to conteine in it the saide power and propertie of mortifying our soules And let vs not maruell at it For to what ende hath God ordeyned his woorde and appoynted it to bee preached his intent is too bring vs too himselfe and to come neere vnto vs and not only so but also too dwell with vs For he is the welspring of life and there is nothing in vs but death Seeing then that hee maketh vs partakers of
he shedeth the light through theÌ„ whether he know the order and disposition of the cloudes and the woonders of him that is perfect in knowledge VVhen hee sayth knowest thou how God did set a lawe to his creatures there are here two things to be noted One is that God not onely hath created his workes once for a do but also that hee gouerneth them still and applyeth them to such vse as he thinketh good according as I haue declared these former dayes Howbeit for as much as this saying is set downe here newe againe let vs wey it throughly for it importeth a good lesson For what a thing were it if a man shuld tell vs that God did but only create the world that as now things fall out as they may It were a verie slender and cold tale And yet so did the heathen men almost euerie one of theÌ„ I meane those that had some good sparke of religion in them For I let passe those braynsicke beasts which are of opinion that the world was without beginning as the wizest of them that euer was I meene Aristotle suppozed He neuer had his match and yet notwithstanding hee resteth vpon that poynte and the Diuell did so carie him away as hee knewe not the maker of the worlde And although he knewe that there was a God yet knewe he not the creation of the worlde which is as yee would say the face of God which he will haue men to looke vpon But as for all those whiche had any seede of religion in them although they knewe that God created the worlde yet vnderstood they not his prouidence wherin all things are conteyned in so much as the things that were created by his power continue stil through his goodnesse wisdome and iustice This thing was vnknowne too the heathen men Therefore let vs remember well the doctrine that is conteyned heere whiche is conformable to the saying of our Lord Iesus Christe that the father worketh yet still and he with him who is the same wisdome whereof Salomon speaketh in the eyght of the Prouerbes So then will wee knowe surely that God is the maker of heauen and earth as we confesse him to be Let vs therewith call to remembrance that hee guideth all things and that hee hath not forgotten his creatures but ordereth them after his owne pleasure and therby wee may conclude that the clouds gather not togither in the aire at auenture nother are ingendered at the pleasure of the earth but it is God that guideth all thinges and setteth an order bothe for fayre weather and for foule so that bothe of them come of his souerain dominion insomuchas there neuer falleth any one drop of rayne nother is there euer any fayre wether nother is there euer any little puffe of wynd but our Lorde hath commaunded it and the creatures although they bee senslesse haue a secrete mouing from him that gouerneth all and is aboue al. Thus much concerning the first point And in the second place it is shewed vs that we vnderstand not this â–ª nor are sharpwitted ynough to know it and therefore we must stoupe vnder the word of God and fayth must be all our vnderstanding Ye see then that on the one side Gods prouidence is warranted vnto vs to the intent we should not doubt but that all things are gouerned by his wil And therwithall it behoueth vs to take knowledge of the rudenesse that is in vs to the ende that although wee cannot iudge of all things but many things passe our reach yet we shuld not therfore think that they be nothing but run backe to that which is sayd here concerning herkening Then if our wits be to small and feeble let vs resort to our God who will shewe vs the things that are hidden and vnknowne and wee must not iudge of them after oure owne fancie for there is not a more horrible confuzion thâ—n mannes reason when it can not submit it selfe to God and his worde Nowe if we can not iudge of the visible things and of the things that concerne this worlde furtherforth than God inlighteneth vs by his holie spirite and guydeth vs by his worde what can we doe concerning Gods euerlasting kingdome whiche is farre hygher without comparison than all the things that are spoken of heere VVe be not able to iudge of worldly visible corruptible and flyghtfull things and how then shall our iudgement reache to the spirituall kingdome of God Must we not needes come short there Therefore let vs learne to humble our selues and to be modest by all meanes And when we come to the knowing of the things that belong to our saluation if wee mynde to profit well therein let vs first acknowledge that wee bee not able to knowe aught otherwise than God teacheth vs therefore let vs referre our selues vnto him and be contented to be guyded by his worde And when wee see not the thing that wee couet to knowe let vs assure our selues that our Lord intendeth to humble vs and let vs not in this cace play the braynlesse sorte to iudge after our own imaginacion but be contented to remember the lesson that is shewed vs in Gods worde Thus yee see howe wee ought to put this sentence in vre Nowe by the way Eliu speaketh here of the things that are to be seene and yet the reason of them is incomprehensible True it is that men may say somewhat of them but in the end they must needes conclude That Gods wonderfull workes are to high for vs Therefore he sayth come on canst thou discusse mee why thy clothes are warme wheÌ„ God giueth rest to the earth by the south wind That is to say in sommer when the wether is whot and the Sunne beareth power if the wynde drawe not northward but that the south wynde reigne yet notwithstanding the wind is none such as a man may perceiue it Lâ—ke as in Sommer time when the wether is calme true it is that the coole gales come peraduenture froÌ„ the south but yet it is no such winde as may bee perceyued for the weather shall bee so still as a man shall not perceyue that there is any wynd stirring And then doe men swelt with heate bycause the weather is then whottest And that is the cause why it is sayd that God maketh the earth to be quiet by the Southwinde Canst thou at suche times so muche as iudge why the sweat issueth out of thy bodie Thou seest thy clothes wet with it And besides that thy clothes shall burne thee if the Sunne haue shone so long vpon them as to heat them through so as they shal not be able to fence off the heat from thee Canst thou tell the reason hereof Againe wart thou with God saith he when he did spread out the heauen VVe see this work as a mirrour of molten glasse Lo what a maruellous molten work this spreading out of the heauen is Art thou able to comprehend the inestimable power
and fall downe and serue them whiche the Lorde thy GOD hath distributed to all people vnder the whole heauen 593. b 26. 745. a 13. 24. God is a consuming fire 395. a 30. 643. a 28. 6. 5. Thou shalt loue thy GOD vvith all thy hart soule and vnderstanding 570. b 40. 10. GOD hath promised to Israell to make them dvvell in houses whiche they haue not builded 388. a 46. 8. 3. Man lyueth not by breade onely but by euery woorde that proceedeth out of the mouth of god 347. a 54. 3. God hath fedde his people of Israell in the Desert vvith Manna to geeue vs knovvledge that man liueth not by bread onely but by all that proceedeth out of the mouth of the Lord. 385. a 13. 10. 17. GOD accepteth no persons nor taketh no gyftes 673. a 20. 12. 7. You shall eate before God and you shall reioyce 376. a 42. 7. They that feare GOD shall eate and reioice before him 448. b 46. 7. You shall reioyce in all that in the which God hath blessed you 509. b 55. 7. Thou shalt reioyce in the presence of thy God 510. a 30. 7. Thou shalt reioyce before the the Lorde thy God eating and drinking 592. a 40. 18. Thou shalt reioyce before God in al that thou puttest thy hand too 509. b 58. 32. All that God commaundeth vs we ought to doe without putting any thing there too or taking ought there from 327. a 25. 15. 9. Bevvare that there bee not a wicked thought in thine hart to say the seauenth yeare the yeare of freedome is at hande and that thine eye bee not euill against thy brother to giue him nought then I will heare his crye 468. a 28. 16. 19. Rewardes blinde the eyes of the wise and peruert the woordes of the iust 315. b 52. 18. 11 Thou shalt not goe to witches and inchaunters or that councelleth vvith famyliar spirites nor aske counsell at the deade 624 a 54. 18. God will rayse vp a Prophet from amongst vs 624. a 59 24. 12. 13. If it bee a poore body thou shalt not sleepe vvith his pledge but shalt restore him his pledge when the Sunne goeth downe that hee may sleepe in his rayment 431. a 45. 15. Thou shalt not defraude the hirelinge of his wages leste hee crye agaynste thee 468. a 25. 17. Thou shalt not take the wydovves rayment to pledge 431. a 35. 27. 16. Cursed bee hee that Curseth his Father and moother 204. a 30. 15. Cursed be the man that shall make any carued or molten Image vvhiche is abhomination vnto the Lorde 26. Cursed bee hee that cofirmeth not all the vvordes of this law to doe them 26. Cursed be hee that hath not fulfilled all the law 261. a 2. 28. 1. If Israell doe the will of God he vvill set him vp on high aboue all the nations of the earth 447. a 15. 2. If Israell dooe the will of GOD hee shall bee fylled wyth all maner of blessinges 447. a 16. 4. The fruite of thy bodie shal be blessed and the fruit of thy ground and the fruite of thy cattell 417. b 3. 229. a 45. 10. All people of the earth shall see that the name of the LORDE is called vppon ouer the godly and they shall feare him 11. God maketh the Godly to abounde in riches and in the fruite of his body 351. a 59. 15. 18. If Israell vvill not obey the voyce of the Lorde Cursed shall bee the fruite of his body the fruite of his Lande the fruite of his kyne and sheepe 15. VVhosoeuer obeyeth not the voyce of the Lorde shall bee afflicted after diuers sortes 606. b 2â— 22. The LORDE will smite the trensgressours of the Lavve with the swoorde and will pursue him till hee make him peryshe 230. a 29. 23. The heauen that shall bee ouer thy heade shall bee brasse and the earth that is vnder thee shall bee of Iron 240. b 46. 744. b 49. 25. The Lorde shall cause the transgressour of the Law to fall before his enemies 230. a 11 30. The rebels shall plant the vineyardes but they shall gather no grapes 349. a 56. 471. a 28. 33. People vnknowen shall eate the fruite of the earthe of the wicked and all his labours 306. a 36. 38. 39. 40. Thou shalt sowe and gather lyttle thou shalt plant a Vineyarde and shalt not drinke of the wyne thou shalt haue Oliue trees but shalt not anointe thy selfe vvith the oyle 471. a 26. 48. The transgressour of the Lawe shall serue his enemie vvhich the Lorde shall sende vppon him 230. a 14. 49. The LORD shall rayse against the transgressours of the law a people from a farre euen from the endes of the earth flying swift as an Eagle 230 a 24. 65. GOD vvill giue a trembling heart vnto the transgressours of the Lavve and dazeling eyes and a sorrovvfull minde 230. a 14. 66. 67. Thy lyfe shall hange beefore thee and thou shalt feare both night and day and haue none assuraunce of thy lyfe Thou shalt saye in the morning would to God it were eueninge and at eueninge thou shalt saye woulde GOD it were morning for the feare of thine heart which thou shalt feare and for the sight of thine eys which thou shalt see 111. b 5. 66. 67. Thy lyfe shall hang before thee thou shalt say in the morning would GOD it were euening 111. b 5. 29. 4. The Lorde hath not giuen you an hart to perceiue eyes to see and cares to heare vnto this day 335. a 11. 29. The secrets of the Lorde are not reuealed vnto vs for to doe aii the words of this law 772. a 33. 30. 6. The Lorde will circumcise thine hart and the hart of thy seede that thou mayest loue the Lord with all thine hart and with all thy soule that thou mayest liue 225. a 15. 12. VVho shall goe beyonde the sea who shal goe vp to heauen who shall goe dovvne into the deepe to bring vs the worde that is very nere vs. 221. a 46. 527. a 28. 19. I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therfore chuse life that thou mayest liue 685. a 39. 32. 2. My doctrine shall droppe as the raine my woorde shall distill as doth the devv 551. a 48. 10. GOD keepeth his people as the apple of his eye 182. b 56. 11. The Eagle fluttereth ouer her byrdes stretcheth out her winges taketh them and beareth them on her winges 146. b 42. 15. He that should haue ben vpight vvaxed fat and hath spurned 441. a 50. 22. The fyre is kindled in my wrath and shall burne vnto the bottom of hell and shall consume the earth with her incrase set on fire the soundations of the mountaynes 5â—â— a 23. 34. Althings are shut vp in gods Cofers 208. a 22. 323 b 8. 34. Is not this layd in store wyth me sealed vp among my treasures 581. a 45.
vs our debts as we forgiue our debters 598. b 29. 33. Seeke yee first the kingdome of God and his rightuousnesse and all these thinges shall be ministred vnto you 72. b 57. 7. 2. VVith what measure yee meete it shall be measured to you againe 328. b 34. 7. Seeke and yee shall finde knocke and it shall bee opened vnto you 684. b 20. 703. b 47. 11. If yee then which are euill can giue too your children good gyftes howe much more shall your father whiche is in heauen giue good things to them that aske him 177. b 3. 12. VVhat so euer yee woulde that men should doe too you euen so do ye to them 20. a 31. 19. Euerie tree that bringeth not forth good fruite is hewen downe and cast into the fire 161. b 35. 10. 16. I sende you as sheepe in the middest of wolues be ye therefore wise as Serpentes and Innocent as Doues 98. a 35. 29. A Sparrowe falleth not on the grounde without the will of GOD. 438. a 47. 402. b 30. 30. The haires of our heade are all numbred 402. b 30. 11. 11. Hee that is leaste in the kingdome of heauen is greater than Iohn Baptist 552 b 5. 25. God hideth his secretes from the wise and menne of vnderstanding and reueleth them vnto babes 662. a 29. 753. b 22. 28. Come vnto mee all yee that are wearie and loden and I will ease you 139. b 28. 428 b 42. 553. b 8 717. a 35. 12. 31. Thou shalt loue thy neighbour as thy selfe 319. b 5. 13. 14. By hearing ye shall heare and shall not vnderstand and seeing ye shall see and shall not perceyuer 810. b 15. 22 Riches are called by Iesus Christ thornes 6. b 35. 24. The kingdome of heauen is likened too a man that sowed good seede in his fielde 426. a 2. 52. The kingdome of heauen is like too a husbande manne which bringeth foorth out of his treasure thinges both newe and olde 460. b 58. 15. 13. Euerie plante which my heauenly father hathe not planted shall be rooted vp 161. b 40. 16. 3. O hypocrites yee can discerne the face of the skie and can ye not discerne the signes of the times 551 a 29. 19. VVhat so euer thou shalte bynde vpon earth shall bee bounde in heauen and what so euer thou shalt lose on earth shall bee losed in heauen 645. b 36. 647. a 57. 648. a 55. 18. 7. VVo bee too that man by whome the offence commeth 58. a 16. 10. In heauen the Angelles of little ones beholde alwayes the face of my father which is in heauen 16. a 61. 18. VVhat so euer yee â—inde on earth shall bee bounde in heauen 648. a 55. 19. There shall bee two in one flesh 363. b 34. 23. A riche manne shall hardly enter into the kingdome of heauen 7. a 38. 21. 33. A householder planted a vineyard and let it out to husbandmen and after sent too gather the fruites 426. a 2. 44. VVho so euer shall fall on this stone he shall bee broken 421. a 22. 22. 33. 39. Thou shalte loue thy neyghboure as thy selfe 319. b 5. 23. 8 There is one onely which is our maister too wit Christe 130. b 60. 12. VVhosoeuer will exalte him selfe shall be brought lowe 421. a 36 481 a 34. 796. b 53. 23. The principall Articles of the lawe are iudgement mercie and fidelitie 124. b 24. 24. 24. There shall arise false Christes and false Prophetes and shall shewe greate signes and wonders so that if it were possible they should deceyue the verie electe 244. a 2. 28. VVhere so euer a deade carkasis thether will the Eagles resort 787. b 56. 25. 32. Christe shall separate the one from the other as the sheepeheard separateth the shepe from the goates 423. b 53. 40. That which yee haue done too the leaste of my brethren yee haue doone it too mee 42â— a 10. 26. 24. VVo bee too Iudas by whome the sonne of man is betrayed it had beene good for that man if hee had neuer beene borne 58. a 16. 27. Drinke ye all 693. a 5. 37. Iesus beganne too waxe sorrowfull and greeuously troubled 55. b 32. 27. 5. Iudas after hauing cast the Siluer peeces into the Temple went and hanged him selfe â—01 a 60 689. b 10. 46. My God my God why hast thou forsaken mee 57. b 49. 177. a 58. 357 b 10. 51. The vayle of the Temple was rent in twaine 227. b 25. 28. 18. All power is gyuen me in heauen and in earth 279. a 37. 333. b 53. Marc. 1. 12. 13. IMmediately the spirite driueth Iesus intoo the wildernesse and hee was there fortie dayes and was tempted of the Diuell 31. a 13. 577. b 42. 4. 12. The enemies of the truth see in seeing and discerne nor and in hearing they heare â—â— care and vnderstand not 810. b 15. 21. Is the candle light to bee put vnder a bushell or vnder the table 373 b â—3 630. a 18. 24. VVe shall be measured with the like measure as wee meete to others 328. b 34. 12. A certain man planted a vine yard and compassed it with a hedge and digged a pit for the vvine presse 426. a 2. 41. A poore widowe cast into the treasurie two mites 588. a 3. 13. 20. Excepte the Lorde had shortned those dayes no flesh shuld be saued but for the electes sake hee hath shortned them 638. b 5. 14. 23. The Lord gaue them the cup and they dranke al of it 693. a 5 15. 34. My God my God why hast thou forsaken me 357. b 10. 15. 16. Go ye into all the vvorlde and preach yee the Gospell to euerie creature 220. b 35. Luke 1. 6. ZAcharie and his wife Elizabeth were both iust before God walking in all the coÌ„maundementes and ordinaunces of the Lord without reproofe 205. a 35 9. Seeke and ye shall finde 703. b 43. 53. The almightie hath filled the hungrie with good thinges and the riche he hath sent emptie away 79. a 5. 10. 11. Feare not for beholde I bring you tidings of great ioy that is that vnto you is borne this day in the citie of Dauid a sauiour Iesus Christ 650. b 3. 4. 23. Iesus was led by the spirite into the wildernesse and was there tempted of the Deuill fortie dayes 31. a 13. 577. b 43. 4. Man shall not liue by breade onely but by euery worde of God. 347. a 55. 18. The spirite of the Lorde is vpon me bicause hee hath annoynted me that I should preach the Gospel to the poore 645. b 58. 58. Go from me Lord for I am a sinfull man. 281. b 14. 6. 25. VVo be to you that nowe laugh for ye shall vvayle and weepe 165. a 15. 376. b 8. 509. b 58. 567. b 49. 27. Loue your enemies 597. a 20 598. a 14. 28. Pray for them that hurt you 598. a 14. 31. As ye would that men should do vnto you so doe ye to them likevvise 319 b 4. 35. God
worse deceiuing and being deceiued 132. b 4. 16. Euery scripture is giuen by the inspiration of God and is profitable to teach to improue to correct and to instruct in righteousnesse 70. a 43 251. a 11. 526. b 2. Hebrues 1. 3. THe Sonne is the brightnesse of the glory and the ingraued forme of the person of the Father 17. a 24. 710. a 24. 14. Are they not all ministring spirites sent foorth to minister 17. a 46. 486. b 42. 2. 14. That hee might destroye through death him that had povver of death that is the deuill 25. a 30. 16. Iesus Christ tooke not the Angels but he tooke the seede of Abraham 17. b 5. 18. Christ suffered in being tempted 577 b 43. 4. 12. The woorde of God is a two edged svvoorde and entereth through euen vnto the deuiding a sunder of the soule and of the spirit and of the ioynts and of the marow c. 410. b 19. 437. a 55. 446. b 4. 474 a 4. 539. b 42. 13. All thinges are naked and open vnto his eyes with vvhom wee haue to doe 149. a 6. 15. VVee haue not an hye priest which can not bee touched with the feeling of our infirmities but was in all things tempted in like sort yet vvithout sinne 146. b 7. 577. b 43. 816. b 20. 5. 4. Aaron ought to offer for sinnes 816. b 1. 6. Thou art a priest for euer after the order of Melchizedech 816. b 29. 6. 10. God is not vnrighteous that he should forget your woorke and labour of loue vvhich ye shevved toward his name in that ye ministred to the sainctes and yet minister 71. b 46. 700. a 20. 12. Through faith and patience we inherite the promises 564. a 48. 19. 20. VVee holde hope as an Ancker of the soule both sure and stedfast and it entereth into that which is within the varle whether the fore runner is for vs entered in euen Iesus that is made an hie priest for euer after the order of Melchizedech 233. a 20. 817. b 52. 8. 5. The giftes of the law serue vnto the paterne and shadovve of heauenly thinges 13 b 28. 10. 11. 12. Sacrificators coulde not take avvay sinnes by their sacrifices but Iesus Christ after hauinge offered one sacrifice for sinnes sitteth for euer at the right hand of God. 817. b 52. 9. 24. Christ is not entred into holy places made with hands vvhich are similitudes of the true sanctuary but is entred into very heauen to appeare now in the sight of God for vs 817. b 52. 10. 20 Christ through the vayle that is his fleshe hath prepared the way by the which we haue boldnes to enter into the holy place 227. b 25 31. It is a fearfull thing to fal in to the hands of the liuing God. 309. a 44. 590. a 5. 643. a 24. 35. Your confidence shall haue great recompence of rewarde 564. a 48. 11. 1. Fayth is the euidence of things vvhich are not seene 421. b 26 4. By fayth Abell offered vntoo God a more excellent sacrifice then Caine. 12. a 33 6. VVithout fayth it is vnpossible to please God c. And that he is a rewarder of them that seeke him 72. b 29. 7. Noe through the Arke condemned the worlde 3. a 50. 9. Abraham aboade in the land of promise as in a straunge countrie 407. b 29. 17. By fayth Abraham offered vplâ—aac 12. b 12. 12. 5. 6. Dispise not the chastening of the lord neyther saint when thou art rebuked of him for vvhom he loueth he chasteneth and scourgeth euery sonne that hee receyueth 155. a 10. 771. a 60. 11. No chastising for the present seemeth to be ioyous but grieuous but afterwarde it bringeth the quiet fruit of righteousnes 105. b 15. 12. Lift vp your handes vvhich hand dovvne and your vveake knees 70. b 40. 486. a 52. 659. a 32. 767. a 61. 14. Follow peace vvith all men and holinesse without the vvhich no man shall see the Lord. 603. b 41. 18. 19. Ye are notcoÌ„e vnto the mouÌ„tain that might be touched nor burningfire nor to blackenes darknesse and tempest and sounde of a trumpet and the voyce of vvoordes which they that hearde it excused themselues that the worde should be spoken to them no more 79. b 12. 19. Ye are not com to the sounde of a trumpet â–ª and the voice of words which they that hard it excused theÌ„selues that the woord should not be spoken to them any more 754. a 4. 29. God is a consuming fire 395. a 30. 643. a 28. Iames. 1 4. PAtience must haue a perfect vvorke that wee may be perfect and whole 814. a 26. 5. If any lacke wisedome let him aske it of God. 343. b 3. 692. b 21. 6. 7. He that asketh in fayth receiueth that vvhich he asketh but he that doubteth is like a waue of the sea toste of the winde 449. a 44. 651. b 26. 9. Let the brother of low degree reioyce that he is exalted 677. a 12. 10 The rich shall vanish away as the flower of the grasse 441. b 24. 11. The heat of the sunne withereth all 441. b 29. 14. 15. Euery one is tempted when hee is dravvne away by his ovvne concupiscence then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth foorth death 569. a 55. 21. Receiue vvith meeknesse the vvoorde that is graffed in you 659. b 59. 1. 8. Thou shalt loue thy neighbour as thy selfe 319. b 42. 10. VVhosoeuer shall keepe the whole lawe and yet fayleth in one point he is guiltie of all 186 b 50. 574. a 47. 575. b 23. 13. There shall bee iudgement mercilesse to him that sheweth no mercy 75. a 16. 76. a 59. 328. b 13. 431. b 57. 585. b 48. 16. If any man say to the poore depart in peace warme your selues and fill your bellies notvvithstanding ye geue them not those things that are needfull to the bodie vvhat helpeth it 585. a 61. 3. 1. Be not many maisters 541. a 4. 2. If any man sinne not in word he is a perfect man and able to bridle all the bodie 47. b 29. 251. b 18. 4. 6. God resisteth the proude 246. b 42. 13. To day and tomorrovv vvee will goe into such a citye and continue there a yeare and buye and sell and get gaine 66. a 16. 5. 4. The hire of the labourers whiche haue reaped your fieldes which is of you kept back by fraud crieth the cries of theÌ„ vvhich haue reaped are entered into the eares of the Lord of hostes 610. b 4. 11. VVee counte them blessed which haue endured you haue hard of the pacience of IOB and haue knowen what end the Lorde made 729. a 47. 1. a 37. 359. b 25. 818. b 39. 13. If any amoÌ„g you be afflicted let him pray 63. a 48. 376. b 14. 20. VVhosoeuer shall conuert a sinner shall saue a soule 648. a 61. 1. Peter 1. 2. VVE are elected according to the
speaking wee wote not vvhat 694. a 52. 695. b 5. Hastinesse to speake is to be discommended 616. a 38. Men must not be too hasty to speake or determine of Gods doings 709 b 46. 712. b 13. How and when vve may safely speak 796. a 12. 808. b 49. 809. a. After what manner our Speakinge must be moderated 696. b 48. 791. a 55. b 809. a 30. Tvvo fashions of speaking vnto God 809. a 20. Of the brydling of our speech in aduersity 47. b 33. VVhat vve ought too do when men speake euil condemn vs vvronfully 329 b 49. 330. a 14. Men must giue others seaue to speak as well as themselues 696. b 48. VVhat maner of men haue most lyberty too speake novv adayes 697 a. b. Speedefulnesse VVhat Speedefulnesse of errour importeth 24. b 9. Speedfulnes of errour is the revvard of them that wilfully refuze Gods truth 24. a 52. b 51. Spirite If men be not gouerned by God hys Spirite ther raigneth nothing but fainednesse in their fleshe 575. a 17. Stand. VVhat the word Stand betokeneth 802. b 56. It is vnpossible for a mortal creature to stand before God. 802. a 52. Starres From whence commeth the naming of Starres 172. a 49. Some Starres bigger then the Moone 172. b 46. After what maner the Starres ar said to sing 760. b 12. State. The State of our lyfe 81. b 56. 83. a. 30. The State of men after this lyfe vntill the last day 181. b 25. The State of the Faithfull 60. b 29. 101. a 40. The State of the Reprobates 60. b 34. The State of our bodies 81. b 48. 82. b 30. The State and condition of seruants in the time of Iob 582. a 11. The faithfull in considering theyr State ought to waighe vvell both what they are also what GOD is able to doe 278. b 22. Thinges cannot bee in their perfecte State till the last day 516. a 57. If we think not of our State we shall alwayes bee puffed vp with pride 566. a 37. Stoutnesse If the magistrate vvant stoutnesse to redresse matters he shal neuer performe his duty 549. a 51. Storke Of Storkes 780. a 53. 783. a 17. The kindnesse that is naturally in Storkes is a mirrour of the thankfulnesse that ought to be in Children towardes theyr parentes 983 a 16. Strength All our Strength and rightuousnesse commeth only of God. 802. b 53. It is for our profit behoofe not to haue the strength and svviftnes of birdes and beastes 784. a 8. Strumpet Looke Whore. Caluin reprooueth sharpely that a Strumpet being put in prison was presented vvith tartes 374. b 38. Stubburne God wil deale roughly with the stub burn 817. a 23. Such as are Stubburn against GOD come to confusion 152. b 29. Striue It is in vain for man to Striue against God or his truth 700. b 52. Subiect Subiection Mannes Subiection and dutie of obedience vnto God. 1. a 19. 30. VVhat manner of Subiection man should haue bene in if he had not sinned 780. b 40. Doe the best we can we can not bee so Subiect to God as were requysite 565. a 14. It is for our welfare to bee so in Subiection 781. a 16. The Subiection and seruice of beasts vnto vs is through Gods taming subduing of them to our hand 781. b 21. 782. a b. The diuilles are Subiect to God and can not do any thing without his leaue 16. b 55. 17. b 27. 18 a 53. Looke more in Obedience Submitte VVe must alwayes Submit ourselues to God that wee bee not touched with vaine presumption 559. b 40. It is a hard thing for a man to Submitte himselfe to the single wil of God without askinge a reason of his workes 356. a 16. Substance The Substance of our bodies and soules are no euil thinges but the good creatures of GOD notwithstanding all that is in them is peruerted and euill 300. a 12. To say that the Substance of GODS Spirite is in vs is an heresie Seruetus held that mens soules were partakers of the Substance of the Godhead 500. b 43. Sufferance and Suffering Gods Sufferance is not a single permission or giuing leaue but an effectuall appointing of things to be done 37. a 52. Simple sufferance destroyeth the Almightynes of God. 241. a 53. Hovve the thinges that are done by Sathan and by vvicked folke are done by GODS owne woorking and appointment and not simply by his permission or Sufferance 37. a 52. VVhat frute profit and comfort redound to the Godly by knowing that Satan or wicked men can do nothing but by Gods Sufferance 17. b 41. 18. a 36. b 30. VVhy God suffereth many thinges vnpunished 181. b 42. 182. b 35. 716 b 20. Such as suffer the wicked at length feele the smart themselues 478. a 49. Superstition Superstition 94. a 42. From whence the Superstitiō springs 436. a 11. Sustained VVe are not sustained by the abundance that we haue but only by the grace of God. 347. a 54. Swearing and Othes Swearing is monstruous and against nature 169. b 42. The trueth and right of Swearing 499. b 45. Light othes ar so many reproches to God. 499. b 37. Sweating Causes of Svveating 750. a 41. Swoord The cōmon dravving of the Svvord novv adayes 546. b 56. Looke more in Gouernoures T. Talke Al our Talke must tend to the glory of God. 714. b 8. Tame Til we know that God putteth vs to reproch and giueth men leaue to persecute vs we shal neuer be Tamed as vve ought to be 560. a 5. Teach Teacher Teachable Teachablenesse There is no Teacher like vnto GOD and howe to learne at his handes 730. a 4. b All the Teaching reading and hearing of Gods woord that can bee vvil not auaile vs except he worke inwardly by his holy spirite 730. a 34. The way to bee well taught at Gods hand 788. b 16. 809. b 31. To be Teachable is a great vertue 129. a 7. b 33. The first foundation of wisedome is Teachablenesse that is to say a willingnesse or desirousnesse to be taught 674. a. 20. VVhen God teacheth vve must giue eare to his Teaching 635 b. 48. The Lord wil haue vs only to receiue that which he thinketh good too Teach vs. 529. a. 30. He that will teach others well must first learne of god and haue a perfect feeling of the true Doctrine in his hart 628. a. 26. 629. a. 47. The properties of a good Teacher 486. a. 10. 542. b. 34. The office of the Preachers and Teachers of the Gospell too forgiue sinnes 648. a. 16. The lets are many which turne men aside from suffring themselues to be taught by God. 526. b. 60. Very fevv now a dayes can abide too be taught but euery man taketh vpon him to be a Teacher 542. a. 1 They shall neuer be good Teachers which wil not suffer themselues to be reproued when they do amisse 697. a. 53. If wee make no reckoning of the good life of such as ought
VVelspring VVee must be fountaines or VVelsprings of liuing water and vvhat is ment thereby 126. a 22. 127. a 10 Pryde is the VVelspring of all our disordered dealings 541. a 35. VVelth VVorldly welth and prosperitie shal not defende men from the hande of God. 677. b 9. VVhale The VVhale and the description of him 800. b 52. 801. a b. 802. a b. 803 a b. Proofes of Gods mightie power wisdome and the rightuousnesse in the VVhale 801 b 40. 802. a b. 803. a b. VVhoredome VVho so suffereth VVhoredome to bee committed is a baude before God. 581. b 30. VVicked and VVickednes All men of all degrees are VVicked if God restreyne them not by his holie spirit 675. b 32. The VVicked are Gods seruauntes tooles and instrumentes vvherewith hee serueth his owne turne iustly and rightfully and yet their VVickednesse can not bee fathered vpon him 36. a 45. 37. b 24. 38. a 1. The more that God bereth with the VVicked the more do they hardē in their sinnes 547. a 23. The VVicked can not do any more or any othervvise than God permitteth them 36. a 38. 37. b 41. 322 b 35. The VVicked is to bee condemned for his VVickednesse hovv so euer his state standeth 87. b 88. a b. and so forth All the wicked vvant three thinges 505. a 32. VVhy the VVicked are sayde to bee planted 87. b 30. The VVicked perisheth before hee be full ripe 314 a 2◠VVhy the wicked are suffred sometimes vnpunished 405. a 2. VVhy God giueth the wicked their full scope in this vvorld 767. a 1. Though the VVicked be not troubled yet are they not throughly in quiet bicause they haue an euil conscience 518. a 50. Though God spare the wicked for a time yet he suffereth them not to scape altogether scotfree 812. a 50. God neuer fauoreth the VVicked 165. a 30. God is an enemie too all VVicked folke in generall ▪ 797. a 60. God ouertaketh the wicked in their owne vvyles 75. b 10. 99. a 41. The wicked shall at length bee confounded ▪ 767. a 41. 316. b 53. VVhy God destroyeth the VVicked 198 a 18. The VVicked come not willingly to the Lord. 508. a b. If VVicked men escape vnpunished in this world their iudgements is the greater 512. b 27. The ende of the VVicked 87. a 27. 378. a 41. An admonition too the wicked 512. b 36. The VVickednesse of these present dayes 90. a 19. VVickednesse increaseth vvhen it is not resisted 478. a 52. VVill. The VVill of God is the fountaine of all rightuousnesse 243. a 19. Gods only VVill is vnto vs a sufficient reason of all his doings 803. a 43. If we enter to deep into the serching of Gods VVill and works it vvill turne to our destruction 809. b 14 Gods VVill and mans VVill cannot stand togither and why 695. a 20. VVilfulnesse VVilfulnesse of opinions is extreme follie 674. a 46. VVilfulnesse is a deadly plague 129. b 20. The malicious VVilfulnesse of man. 289. a 41. VVinke VVhen God VVinketh most at our sinnes then stande wee in worste case 691. a 9. Though God VVinke at thinges for a time yet in the ende he will call for an account of them 534. a 2. VVisdome The VVisedome of God is infinite 95. a 12. God hath all perfection of vvisdome in him 526. a 4. God is vvise after two sortes 238. b 46. 243. a 38. VVhat is our true VVisedome and wherein it consisteth 87. a 60. 89. b 10. 95. b 15. 219. b 53. 421. a 35. 526. b. 26. 659. a 49. 660. a 42. 692. a 32. 788. a 48. 789. a b. 814. a 29. From whence vvisedome commeth 101. a 50. 512. a 39. 523. a 60. Gods children must not be without VVisedome and discretion 130. a 59. VVhat is the principall point of mās VVisdome 525. a 54. VVisedome is not tyed to the age nor to the state and degree of calling 620. a 43. If man had the vnderstanding of all thinges that are hidden yet God his VVisdome is farre higher 519. b 52. The VVisdome and strength of mā is but smoke before God. 246. b 1. All the VVisdome knovvledge rightuousnesse and strength of man is nothing before God 755. a 35. A patterne of a vvorldly wise man. 101. b 2. VVorldly VVisdome is foolishnesse 101. b 23. God punisheth the pryde of such as trust in their owne vvisedome in inferiour things 521. b 50. God blindeth the wise euē in vvorldly thinges much more in the secrets of his Gospell and therefore wee ought not to bee offended when vve se the vvise of the vvorld haue no tast of the Gospell 335. a 22. 38. VVishe VVe may VVish for nothing vvhich we ought not to pray for 100. b 40 Man is tempted to vvishe his ovvne vndoing 514. a 51. VVit. VVee must not trust too our owne VVit and why 695. b 32. Hee that proudly presumeth of his owne VVit robbeth God of his honor 522 a 11. God will punish such as apply their VVits to naughtie purposes 522. a 16. The cause why the Papists and heretikes stand so stifly to the Articles that are in controuersie betweene them and vs is for that they trust more too their owne wit than to the scriptures 696. a 4. VVitnesse The vpright and such as are no hipocrites refuse not euen the VVitnesse of men concerning their giltlesnesse 329. b 5. VVoman VVomen are not to be despized 55. a 47. The naturall kindnesse of VVomen toward their children and vvhēce it proceedeth 784. a 41. Gods VVoorde or the Scripture Gods VVord is a consuming fire 395 b 15. Gods worde must be our only direction 86. a 60. Gods vvorde is the Armour and vveapon of Christians 31. a 17. Gods worde is not darke of it selfe 637. a 11. The Maiestie simplicitie and easie plainnesse of Gods word 753. b 18. 772. b 18. The Scripture applyeth it self to our capacitie 38. b 18. God goodnesse in shewing him selfe to vs by his word and the vse and end thereof 741. a 18. The authoritie and obedience that must bee yeelded of all states and degrees to Gods worde 329. b 26. 540. b 1. 627. a 15. 628. a 51. 631. a 20 Gods shewing of him selfe in his word is farre excellenter than his shewing of him self in his vvorks 741. b 11. VVhat maner of thing the Doctrin of Gods word is and howe it differeth from other Sciences 660. b 57. The vvorde without the working of Gods spirite is but a deade thing 810. a 19. They that reiecte and refuse Gods word are vvorsse than the Papists 738. a They that disdeine to learne at Gods vvord are worsse than brute beastes 661 a 45. VVherfore many take no profit by hearing Gods vvorde 253. a 60. Hovve we ought to behaue our selues vvhen wee see Gods worde so little receiued 291. a 20. VVee ought to bee desirous of Gods worde and why 70. a 43. The profite of Gods worde when it is rightly applyed 486. a 47. VVhat is to be done that wee
Eliphas surmizeth him to bee hys saying had beene true For as I haue touched afore the marke to knowe hypocrites by is when they can babble to teach others and shewe not in deede that their doctrine serueth their owne turne and when they haue a fayre vtterance but keepe nothing within too serue their owne turne at their neede Then let vs learne too bee euery man hys owne scholemaster and teacher And if we minde to profite our neighbours by this doctrine let euery one of vs begin with it at hym selfe And whereas Eliphas dothe Iob wrong in saying that hee founde hym astonished as though there had beene nother witte nor reason in hym wee perceyue thereby that to humble vs therewith God may well suffer vs to bee so delte withall but yet wee muste also presuppose that whatsoeuer temptations happen too Gods children they shall neuer vtterly decay but God will succoure them in such wise as they shall haue wherewith too stablishe and strengthen themselues notwithstanding that of nature they bee so feeble and weake as euen to stumble without ablenesse to rise agayne were it not that God reached out hys hande vntoo them Then let vs vnderstande that when wee haue taught other men and wrought wonders in reprouing the sturdie and wilfull sorte in refourmyng those that went astray and in strengthning suche as are faynthearted wee shall bee so muche the more blameable and worthie to bee condemned if we shewe not by our owne dooings that we speake it from our hearte and earnestly The greater then shall the damnation of those bee who hauyng medled wyth teachyng of others doe themselues take no profite at all by the doctrine And this ought well to make vs too walke in feare and humblenesse Therefore when it commeth to the cace of instructing let vs thinke thus True it is that God will haue mee serue my neyghboures turnes But so it is that I muste bee myne owne iudge I carye abroade his woorde and therfore I must teach myne owne selfe Otherwyse if I frame not my life according to that whiche I speake and vtter with my mouth it wil be to my greate and horrible confusion Aboue all men the ministers of the Gospel must well consider this Here we see also why Sainct Paule sayeth that he blamed and condemned himselfe to the ende he might be the first in the ranke when the condemning of others shall come in question To be brief we that haue the charge to beare about the woorde of God shall bee so muche the more blame-worthie though we haue faithefully taughte that whiche God himselfe hath shed out vpon vs â–ª by the gift of his holy spirit if we haue not begonne to shewe the same at our owne persons And so must we amende others Lette vs firste amend our selues Must we exhort others Lette vs first exhort our selues and lette vs alwayes bee the firste in leading of the daunce Specially when we rebuke such as haue doone amisse let vs practise that whiche Saincte Paule sayeth that is to wit let vs vse all softenesse in reprouing them that haue doone amisse And that it is so looke vpon thy selfe sayeth he and if thou find thy selfe frayle then must thou beare with thy neighbours and yet in the meanewhyle the same muste not hinder the liuely admonishments whiche God enioyneth vs Thus wee see what we haue to gather that we may profit our selues by this text that is to wit that as ofte as it shal please God to correct vs after what maner so euer it be wee muste shewe that when wee be desirous to comfort other men that are in lyke troubles we haue bin good and faithfull teachers towardes our selues As concerning the sentence where it is sayde Was not thy feare then a counterfeaâ—nesse â— were not thy hope and the simplicitie of thy wayes so lykewise Here Eliphas meaneth to shewe Iob that he had bene an hypocrite and hadde not serued God but for desire too seeme and to be seene And certain it is that if we serue not God yea though we feare that wee shall haue him agaynst vs it is but a slauish maner of seruice For God will not haue vs to bee as hirelings in seruing him but he will haue vs to goe to it with a free courage and to be so wholly giuen vnto him as we may say Lorde we be thyne and reason it is that euery one of vs shoulde dedicate himselfe vnto thee and labour to glorifie thy name VVe see then howe we ought to haue a free heart in seruing of God and not bee led to it by slauishe constraynt True it is that in some other textes it is rightly sayde that we may well serue God considering that we shall not be disappoynted of our labour according as it is sayde in the nintenth Psalme and in other lyke places But all thys doth easily agree togither that is to wit that in seruing of God we must be led â–ª with a free mynded affection and yet neuerthelesse must assure ourselues that God wil not suffer our laboure to bee vnprofitable according also as Sainct Paule speaketh God sayth he is rightuous who promiseth that your trauailing shall not be in vayne so as it shoulde be loste labour when you bee so persecuted The holie Scripture is full of this doctrine and specially it is sayde in effecte that suche as truste in God shall not loze their rewarde Then as touching the first poynt wee may well haue an eye too the promisses that God hathe made vs namely that wee shall not loze our labour in seruing him nor bee disappoynted of our longing but that our rewarde is greate in heauen and yet notwithstanding that in the meane time the seruice that we doo vnto God must bee free harted that is to witte that wheÌ„ soeuer it pleaseth hym to plague vs wee must not therefore ceasse to continue our obedience towardes him and to walke in hys feare as wel as when he dealt gently with vs and mainteyned vs in good plight And in doing hereof ye see how we must not loke too haue a hyrelings rewarde to say ô I will serue God conditionally that hee deale with me after mine owne desire If wee come too this poynte it is no seruing of God after the manner of children but after the manner of those that be hyred for wages by the day VVhat is to be done then wee must haue a freeharted affection too dedicate our selues wholy vnto God and to giue our selues wholly to the seruing of him yea euen as well in wo as in weale being well assured that our labour shall not be disappointed when wee shall haue proceeded in such simplicitie But for asmuche as this matter can not be layde foorth at length as nowe we will keepe the rest till tomorrow Now let vs humble our selues in the presence of our good God with acknowledgement of our sinnes praying him to make vs vnderstande them better that wee maye dislyke them and seeke
and that we seeke nothing but too knitte our selues togither in all goodnesse whereas we see the vnbeleeuers conspyre to despise God and all right and reason That it may please him too graunt this grace not only to vs but also to al people and Nations of the earth c. The .xxiij. Sermon which is the first vpon the sixth Chapter 1 IOb ansvvered and sayde vnto them 2 O that my distresse vvere vvell vveyed and that my sorovves vere put into the balance 3 It vvould be heauier than the sand of the Sea vvherefore my vvordes are svvallovved vp 4 For the arrovves of the almightie are in mee vvhereof the poyson drinketh vp my spirite the terrours of God are directed agaynst mee 5 VVill the vvilde Asse bray vvhen he hath grasse or vvill the Oxe lovve vvhen he hath fodder 6 Shall that vvhich is vnsauerie bee eaten vvithoute Salte or is there any taste in the vvhite of an egge 7 But the thing vvhich my soule hath lothed to touch is as it vvere the disease of my flesh 8 O that the thing vvhich I desire might happen to mee and that the thing vvhich I loue vvere graunted mee 9 That is that God vvould crushe me and breake me and that he vvould cut mee as abovve HEre wee haue to consider what the state of a poore man is when God scourgeth him and maketh him too feele suche misery as it may seeme to him that hee hath God against him VVe see there is no power in mē that can hold out whē the cace is so And it is verye true that Iob was neuer yet vtterly ouerthrowne so as he shoulde haue no pacience at all but yet notwithstanding it was not without much difficultie that he could gather his wits to him too haue some comfort By the way as I haue sayd wee haue to behold in what anguish mortal man is whē God sheweth himselfe as his aduersarie partie And it is greatly for our behoofe to mind this lesson bicause we be ouer negligent yea and there are ouerfewe that thinke vpon this kinde of temptation For when we bee spoken to of suffering any miserie ▪ and of being pacient in aduersitie we bee fleshly and we mount no higher than our sensualtie is able to comprehend that is to say that we may indure diseases we may bee put too some troubles this or that may happen vnto vs But the greatest mischiefe of all whiche is able to ouerwhelme men vtterly is when God presseth them and maketh them too feele his wrath as if hee were bent full against them to say why haue ye offended me so Therefore when God sheweth himself so sore against men behold it is a temptatiō which passeth all that euer we may indure in our bodie And here ye see why I saide how it is good to trie that thing throughly which is conteyned here Iob then sayth that he would faine that his distresse were well weyed and on the other side that his sorrowes and greefes that is to wit the miserie which he indureth and suffereth were put togither with it into the balance For then sayth he it should be seene that this miserie of mine is heauier than the sand of the sea And for proof hereof god hath shot his arrowes at me yea euē poysoned arrowes in so much that I am as it were fired my spirit is as it were swallowed vp or my spirite is as it were steeped in bitternesse by reason of Gods sayde arrowes which haue pearced mee Beholde whereat hee beginneth But it seemeth heere that hee frameth an vniust complaynt when hee sayeth that his miserie is so great as no sorrowe can bee able too match it or bee answerable to it And thys complaynt draweth neere too that which Cain made the which as wee knowe was not without blasphemie For as soone as Cain heard the condemnation whiche God pronounced agaynst him it is certaine that hee could not iustifie himselfe for his sinne was manifest and hee was conuinced of it but he accused God of crueltie or ouer-great rigour My punishment sayth he is ouergreat I am not able to beare it thou wilt chase me ouer all the earth I am not able to stande before thy face howe doest thou handle mee wee see heere that although this wretched caytife coulde not denie but he was punished iustly yet notwithstanding he had his startinghole that God punished him not vprightly but passed measure in rigorousnesse against him I sayd it seemeth that Iob doth the like here For he sayth it is no maruell though he bee in great distresse bicause the affliction which he indureth is exceeding great and much more heauie As if he should say he could not lament ynough seeing that God handled him so roughly But we haue seene how he hath come already euen to the cursing of his byrthday and howe he woulde that he had bin borne dead And not only so but hee also banneth the day wherein he was borne It seemeth then that Iob might not bee excused And in deede as I haue tolde you alreadie although he haue a good cace yet doth he handle it amisse and it behoueth men to know howe there is some faultinesse in this respect Neuerthelesse he ceasseth not too speake truth when hee sayeth that the miserie whiche hee indureth is so great and so extreeme as euen his woordes are swallowed vp in so muche as in that behalfe hee is as a man ouerwhelmed whiche hath no liuelynesse in him so that all that euer he is able too saye is nothing in comparison of the affliction wherewith God presseth him Lette vs marke therefore that wee haue here two things the one is that wee see what a poore sillie creature is when God presseth him wyth his iudgement as I haue sayde alreadie and the other is that wee shoulde knowe that in fighting agaynst our temptations although wee doo the best wee can too withstande them and too submitte our selues vnto God yet notwithstanding wee swaye aside eyther one waye or other through infirmitie so as there is neuer sufficient strength in vs except God holde vs vp and suffer vs not to bow at all And why so It is expedient for vs to know that we bee not made of steele nor that wee bee not as rockes of stone but that we be mortall men full of frailtie It is behoofefull that God shoulde make vs feele this Also although he assist vs in our afflictions so as we be not ouercome yet doth he make vs to be woūded and to halte that is to say he leaueth alwayes some feeblenesse in vs which sheweth it selfe in the mightie operation which he giueth vs Thus ye see the two points which we haue to consider here But first of all let vs call to remembrance that which I haue touched heretofore which is that if wee bee tempted and whensoeuer we bee pinched with any aduersitie in our bodie wee muste the more feare still this spirituall temptation when God cyteth vs to his
make himselfe as valiant as can be and it seemeth that nothing shall be able to daunt vs Let vs rather consider what our feeblenesse is too the end that we may not be puffed vp with vaine presumption but may vnderstande how we be but poore creatures that we cannot well hold out one minute of an houre agaynst the assaults that may be giuen vs on either syde except we flee to our God praying him to strengthen vs Ye see then what we haue to do when wee beholde the example of Iob. Moreouer let vs marke well this woorde when hee sayth That the arrowes of God are in him and that the venim of them hath drunke vp his spirite or that his spirite hath sucked in the venim for eyther of both wayes may be spoken But the principall poynt that we haue too marke here is that Iob doth vs to vnderstande heere that he hath not to deale with men nor that the cace standeth as when we indure some afflictions in the flesh I knowe sayth he that it is God which warreth agaynst me and not onely so but his arrowes also sayth he are in mee they haue stryken mee too the heart and are runne quite through me In the first place Iob sheweth that he is faine too indure battayles as if God himselfe warred agaynst him And what a matter is it when a mortall man who is a thing of nothing should bee forced so farre as too feele that God prepareth and bendeth himselfe agaynst him and yet notwithstanding be able to outstande it Howe should that bee possible Neuerthelesse as I haue sayde alreadie we must needes be brought to that poynt for our owne profite And in good sooth we profite euil vnder Gods scourges if in the meane while wee beate our braynes or reason with men to see from whence the aduersities come vnto vs and linger here still below this is verie yll considered of vs As for example if one that is diseased thinke with himselfe such an inconuenience is light vpon me Lo such a thing is the cause and that hee cannot suffer any affliction whereby God shall giue him occasion too feele his wrath this man is farre from receyuing frute by the chastizementes which God sendeth him I say when wee ceasse not to alledge this or that too hold our selues still to the creatures we profite verie yll Therefore we must mount vp to this step that is that the aduersities come of God and that they come vpon vs bicause of our sinnes and heerewithall let vs vnderstande howe it is as much as if God had shotte his arrowes at vs and wounded vs So then let vs bethinke vs well of this woorde when Iob sayeth that the arrowes of the almightie were let flee agaynst him Yea and hee sayeth expresly that they sticke fast in him and that his spirit is as it were swallowed vp VVhere by hee meeneth that his distresse commeth of the sayde fearing of God according also as hee addeth that the terrours of God are bent agaynste him And for the better vnderstanding of this streyne let vs marke that God dooth oftentimes afflict those that are wylfull and hard hearted But what Their mynde is neuer the more humbled for all that For they beate backe all Gods iudgements as an Anuylde beateth backe the hammer But God woundeth whom he listeth when he meeneth to humble them insomuch that they be stryken quite through yea euen to the bottome of their hart Thus yee see what Iob ment to expresse True it is that somtimes the like shall happen to the reprobates also But when full account is made it is a speciall grace which god bestoweth vpon his own children when he pearceth them so throughout and maketh them too feele his vengeance within their harts in such wise as they are as it were swallowed vp by it and their hartes are consumed by it This will be very hard for vs and we will flee from it if it be possible But thereby God worketh our welfare and it is much better that it should be so thâ—â— that we shoulde be blockish to beate backe all the conceytes which God sendeth vs wheÌ„ he purposeth to scourge vs for our sinnes and too make vs feele howe it is a terrible thing to haue him agaynst vs Beholde how we must profite our selues by such woundings knowing that god intendeth to humble vs to the ende we should not bee as the scorners who doo nothing but mocke at his iudgements and that hys making of vs too feele them to the quicke is too the ende wee shoulde quake at them Furthermore wee see what neede we haue of such a medicine sith we bee suche dullards as to follow the lustes of our flesh For what are we the better for Gods worde how are wee moued for all the threatnings that are made to vs It seemeth that we would hold our owne agaynst God and spite him by our defiances Beholde the pride which is to be seene commonly in men and we also should be subiect therevnto were it not that God clenzeth vs of it by shewing himself so rough towarde vs as we might feele his arrowes in our harts and that all our courage might be swallowed vp by it And likewise Iob sayth that the terrors of God are directed or leuelled at him And why so For his wordes are as it were swallowed vp or consumed VVhereas hee sayth that the terriblenesse of God was leueled at him he meeneth as I haue sayd alreadie that he hath not men to his enemyes but that it is God himselfe which warreth against him True it is that we may be assaulted at mens handes and yet notwithstanding wee must not ceasse to acknowledge that which is sayde heere that is to wit that God armeth his creatures agaynst vs to the ende to shewe vs his displeasure At a worde on what side soeuer the mischiefe do threaten Iob yea euen that he be wounded he must acknowledge howe it is the hande of God that toucheth and presseth him And this is the cause why he saith the terrours or the terriblenesse Hee knowes well ynough that wheÌ„ God scourgeth him his intâ—â—t is to haue him returne vnto him and that God seeketh nothing but to receyue his seruants too mercie and too deliuer them from the trouble which they indure But in these sorowes which he suffreth he is not able to take hold of the goodnesse which God intendeth to vse towards him And thus ye see what is the cause of our impacience euen for that we are not touched as were requisite to render God his due honour For proofe hereof when we speake of calling vpon God and of desiring him to haue pitie vpon vs we do it but ceremonially vntill we knowe that we are at the last cast and that we be as poore damned soules and forlorne creatures Vntill we knowe this throughly too the quicke it is certaine that oure desiring of God too haue pitie vpon vs shall be but from the
bothe his goodnesse and iustice And why so For by this meanes he calleth men to repentance and afterwarde hee maketh them too feele him too be theyr iudge that they may humble themselues Hee chastizeth them to their profit if their vnthankfulnesse hinder not their profiting Lo what wee haue too remember in this streyne Howsoeuer the worlde go let vs keepe our selues from saying too god And what is man that thou magnifiest him so as thou visitest him a mornings Lette vs not be greeued if God set sure watch vpon vs all no let vs not do so For that is for those to do which woulde haue the brydle layd looce in their necke to runne at rouers to the end that God should not chastize them at all But if it were so what should we gayne by it Let vs put the cace that God did shet his eyes and that he did let vs runne at randon all the feeldes ouer so as wee gaue oure selues to riot he passed not of it what should become of vs Beholde the diuell would ceaze vpon vs and wee should be his pray and he woulde carie vs euen into destruction So then let vs know that there is nothing better for our welfare than that God should haue his eies open continually that he should see all that we do and specially that he should gage the bottome of our thoughts and that wee shoulde not remoue one fingers bredth nor step forth one pace but he should note it marke it assuring our selues I say that it should not be for our profit if he did otherwise Thus yee see what we haue to gather vpon this text And by and by Iob addeth Howe long will it bee ere thou let mee alone and withdrawe â—â—y selfe from mee tyll I haue swallowed in my spittle Heere Iob declareth his passions wherewith hee had bene tempted By the way wee haue to beare in minde what hath bene sayde heretofore that is to wit that Iob felt alwayes some comfort that God forsooke him not for a full doo Iob then sheweth heere after what sort hee was affectioned as in respect of the flesh to the intent his freendes might knowe that he made not so great complaint without cause And the better to expresse the anguish wherein hee was hee turneth himselfe to God bicause hee sees hee shall gaine nothing at mens hands But yet for all that he ceasseth not to regarde men yea euen too much For had he bene well gathered into himselfe and had hee made his prayer vnto God it is certayne that hee had behaued himselfe more quietly and hee had shewed a greater token of fayth and pacience VVhat is the cause that Iob martyreth himselfe in such sort as it may seeme at the first blush that hee is a desperate person It is for that hee hath an eye to the reproches that are offered him and he is not able to beare them to passe them ouer and to haue an eye vnto god And this is it that I sayde heretofore namely that if men come to molest and to sting vs we must not looke vpon that wee muste not cast our countenance thitherwarde but forasmuch as wee perceyue that Satan laboureth too bring vs by that meanes to confusion wee muste come streyght vnto God we must mourne before him and we muste assure our selues that hee will cause vs to feele the auaylablenesse of his chastizements the better that we cannot bee thrust out of the way as when men were the marke that wee ame at But yet neuerthelesse Iobs purpose in this streyne was too expresse the vehemencie of his affection the better by turning his talke vntoo God as if hee had sayde VVell ye vnderstand nothing at all I see yee perceyue not the spirituall battell wherevntoo God hath put me and therefore I must talke to him that is my iudge To bee short it is all one as if Iob had sayde This that I speake is no counterfeyte stuffe but it is as if God himselfe were heere And hee sayeth as hee had touched afore that his lyfe was nothing but vanitie in so muche that God ought to take himselfe awaye from him vntill hee bad swallowed in his spittle according as wee may saye too take his breath Heereby Iob meeneth that God pursueth vppon him ouer roughly and it seemeth that hee woulde pleade agaynste God as hee hath done heeretofore But I haue tolde you alreadie that hee dooth but expresse the passions of the fleshe And truely whensoeuer God giueth men the grace too frame themselues vntoo him and too beare their crosse and afflictions paciently it is not in suche wise as they should bee altogither without feeling it is not that they shoulde bee vnmooueable and vnprofitable when men trouble them and torment them But it is too the intent they shoulde fully settle themselues to beare all this with pacience and that they shoulde conclude It is meete that my God should haue the maysterie and that I should frame my selfe too his lure and therefore yeelde my selfe ouer vnto his good pleasure But howsoeuer the worlde go none is is able to do it without incountering Iob then expresseth heere his owne pasâ—ions in suche sorte as hee felt them in the meane while Gods grace is as it were buried for the tyme not that it was vtterly quenched for as I haue sayde God vphilde him But it will come too passe that when the firste passions assaulte the faythfull they shall as a man woulde say be harried away in suche maner as it may seeme that God gouerneth them not any more and that they play the horses that are broken looce Nay but it is as if a man were vpon a horse and very well yee see the horse flingeth and kicketh and doth all that he can to escape and to runne ouer all the feelde but anone the man that is handsome can tell well inough howe too tame him hee will reyne him vp with the brydle and bring him too a good pace Euen so is it with vs that wee shall oftentimes bee caryed awaye headlong by our ouerheady passions but yet for all this God will not let vs alone so but will rather reyne vs vp and drawe vs too him according as we shall see howe hee worketh towardes Iob. But as it hath bene declared heeretofore it is true that wee may well alledge vnto God the frayltie of our lyfe when wee woulde obteyne some mercie and releefe at his hande But Iob speaketh heere excessiuely as a man that is out of his wittes and knoweth not to whome hee ought to direct his woordes Euery faithfull bodye will lightly say Lorde my dayes are nothing but vanitie and smoke therefore haue pitie vpon so miserable a creature This request is good and holy God accepteth it in good woorth bycause we be taught by his holie spirite to speake so But Iob steppeth to him after an other fashion and with another maner of style Howe my dayes sayeth he are but
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
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
heauens and that thing is reueled and knowne to vs whiche the Angells wonder at See ye not an inestimable honoure howbeit when Sainct Paule sayeth that this is done by Gods giuing of his spirite too vs hee excludeth not hys word For when God intendeth to disclose his secretes he not only sendeth vs inspirations but also speaketh vntoo vs Neuerthelesse it is not without cause that S. Paule imputeth that thing to the spirit For we may well reade and heare but we shall not profit awhit except God open our minde that wee may vnderstande what hee telleth vs by word of mouth Therefore wee must match the spirit and the word togither that is to say we must beleeue that our Lord hath layd foorth the treasures of his infinite wisedome vnto vs in giuing vs his law and in teaching vs hys will by his Prophetes but specially in his Gospell And on our side let vs also consider that his opening of oure eyes is to the intent that the things which are conteyned in the holy Scripture should not be as a strange language to vs but to the intent wee shoulde acquaynt ourselues therewith for by our owne wit we should neuer atteine to it Now then wee see how men must humble themselues knowing well that they be not of Gods counsell therfore ought to honour his secretes And furthermore forasmuch as it hath pleased God to make vs priuie too hys will Let vs conceyue hys meening according as hee sheweth it vnto vs But yet for all that we must not be ouerwise for when God giueth vs his spirite to shewe vs the things that are hidden from vs and passe the reach of mās reason it is not to the ende we should know all that is in him for we must hold ourselues contented to knowe but in part as yet as sayeth Sainct Paule Therefore let vs beware we passe not our boundes but only let vs discreetly seeke that which God would haue vs to know And we shall finde that in the holy scripture let vs go no further Furthermore although we vnderstand not the tenth part of the things that are in the holy scripture let vs pray god to discouer dayly more and more the things whiche are hidden from vs as yet and therewithall let vs walke vnder his subiection that we be not rash to runne too farre For it behoueth euen the forwardest and perfectest men to vnderstand that it is not for them as yet to know a◠the secretes of God for that is reserued til the latter day And surely it is not without cause that Dauid though he were so excellent a Prophet crieth out that Gods determinations are a wonderfull thing Heereby he sheweth vs how it is impossible for vs to atteyne to the perfection of such vnderstanding vntill God haue bereft vs of this mortall flesh and so let vs assure ourselues that as long as wee be in this worlde wee are but in the way Thus yee see what wee haue too remember in this streyne Nowe Eliphas addeth weenest thou that Gods comfortings are but a small thing and is there any secrete in thee or is it strange to thee For this woorde Secrete betokeneth straunge Eliphas meeneth heere to reproue Iob of pride and vnthankefulnesse for hee sayth to him Howe nowe It seemeth that thou despisest the consolations of God and thou thinkest it straunge that he should comfort thee If any man were at that point surely it were and ouer great pryde yea and a despyzing of Gods grace whych were not to bee borne withall And why for we ought to esteeme Gods comfortings aboue all things If we be troubled what shifte or what remedie is there for vs except God bring vs backe againe into the right way So then let vs marke well that if we be combered with any perplexitie and bee at oure wits ende in any matter wee can not dispatch our selues of it nother is there any other shifte for vs than that God do pacifie vs and content vs and that is such a meane as we must make great account of aboue all things For whē we bee in the greatest trouble in the whole worlde God can well inlighten our wittes and bring vs to quietnesse Then neede we no more but that God should shew him selfe and we be rid out of all trouble If heauen and earth should as ye would say be confoūded togither so as ther were nothing but confusion ouer all yet if it please God to appeare vnto vs hee will set all things in order againe after such a sort that the things which were as greatly intangled as could be before shall become cleere so as wee shall see nothing to trouble and vexe vs Lo what cause we haue to commend Gods comfortings But this consisteth more in deede than in worde For they that flee to God for refuge maye well perceiue of howe great force his comfortes bee and what a strength they haue to appeaze vs If wee haue but the leaste comberance of the world behold we be in vexation and distresse according as we knowe that men are giuen to vnquietnesse and as soone as they haue neuer so light an occasion of greefe it seemeth that they them selues kindle the fire to torment them selues withall to the vttermost See I pray you in what state men are so long as God leaueth them a sleepe But when we be in such troubles then we perceiue dayly howe God bringeth vs backe Verely it seemeth to oure selues that we shall neuer scape out of some perplexitie and therefore we are astonished at it and say Alas what shall become of me VVee bee drowned so deepe as wee thinke we shall neuer be able to get out of such confusion and yet notwithstanding God setteth suche an order as wee bee vtterly abasshed and our mynds are in quiet and appeazed VVhereof then commeth such alteration but bycause God worketh so mightily in our heartes too the ende we should magnifie his comfortes exceedingly But what Although wee bee conuinced by experience that none but onely God can comfort vs in our perplexities and anguish and that when it pleaseth him so to doe wee haue well wherewith to content our selues yet notwithstanding we forget it in the turning of a hande ▪ and if any greefe befall vs there is none of vs all but hee feedeth the humour by chafing vpon the brydle There is no talke of repayring vnto God to say howe nowe Beholde thy God hath shewed thee heretofore how it is he to whom thou must repaire and yet notwithstanding thou thinkest not of him So much the more then must we marke well this sentence that is to wit that when men make not account of Gods comforte to bee deliuered thereby from anguishe perplexitie and trouble of mynde they bee too too vnthankfull and besides their vnthankfulnesse they haue also a shamefull pryde in that they perceyue not their owne necessitie that they might seeke remedie for it And their pryde is expressed yet better
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
we see hym face to face Sith it is so as I haue touched let vs beware wee be not guiltie of suche vnthankfulnesse as too disdeyne to looke vnto hym that offereth hymselfe so familiarly vnto vs This is it in effect whiche wee haue too marke in this streyne Iob addeth further Although my kidneyes bee wasted in my bosome that is too say although there be no more strength nor courage in me To bee short following the matter that hee had entred intoo alreadye he sheweth that hys looking vnto God is not bycause he had liued at hys ease bycause God had sente him all hys hartes desire or bycause he had bene preserued in his afflictions but cleane contrariwise Although I be in such distresse sayeth he as God seemeth to thunder vpon me and there is no more strength and courage in me yet will I looke vnto my God with mine eyes and holde mee wholly vnto hym and I knowe I shall see him agayne as my redeemer and keeper euen after he shall haue so consumed me And for a conclusion he sayeth to his frendes You haue sayd wherefore is he persecuted or wherefore do we persecute hym for the roote of the cace or matter is founde in me This sentēce is somewhat darke bycause the words may be taken two wayes VVherefore is hee persecuted or wherefore do we persecute him If we take wherefore is he persecuted the meening is that Iobs freendes marueled why God had handled him so roughly and therefore they cōcluded that it was to bee sayd that hee was a man vtterly forsaken of god But if ye translate it How do we persecute him the meening will be that they are come of prepensed malice to take him in a trip and to byte at him Although there be diuersitie as touching the wordes yet dothe the meening come all to one end Lette vs consider the doctrine that we haue to gather of it for that is the principall yea and the whole matter Iob then chargeth hys friends that they had iudged amisse of his afflictions And why For euen at the first dashe they fell to saying ô needes must this man be sayd to be a wicked doer for had he walked with a good conscience hee should not bee so punished as he is But cōtrariwise Iob sayeth that the roote of the matter is found in him True it is that the Hebrewe word signifieth sometime a Thing or matter and somtime a word speach or saying But heere Iob meeneth that he had a good and sure foundation and that when men haue wel sifted him they shall find that his cace is not such as other men haue falsely surmised Now lette vs see to what purpose this geere tendeth and what profite wee may reape by it VVhen Iob telleth his friendes that they had sayde wherefore is he persecuted He sheweth that it is a great crueltie for men to seeke out other mens sinnes when they see one beaten with Gods roddes and to say needes must this be a wicked man therefore let vs sift his life for that is the point which we must begin at True it is as hathe bin sayde more at large heeretofore that in all the corrections and chastizements which God sendeth wee muste alwayes behold his Iustice vppon mens sinnes but that must be to condemne our selues VVee must not iudge other men and let our selues slip Let vs begin I say lette vs begin at our selues Thus wee see that the vse of this doctrine is that when any man is pressed with aduersitie we must not be hastie too condemne him and specially wee must not wrinch aside to spie out faultes in him but rather we must looke vnto God who sheweth himselfe to bee the iudge both of vs and of him cōpelleth vs to knowe that it behoueth vs to haue pitie and compassion vppon him that suffereth and that we must not go to it at aduenture although we know him to be faultie but rather aduise ourselues to bring him some medicine to heale him Let vs beware we set not the cart before the horses that is to say that wee iudge not before we know the cace as we are commonly wont to do It hath bin already oftentimes sayd that Gods afflicting of men is not alwayes for one self same end For sometimes he punisheth them for their sinnes and sometimes for the triall of their paciēce or else for some other respect Therefore let vs not be ouerhastie nor rashe to iudge before wee knowe the cace throughly for wee see what is happened to Iobs friends Bicause they see him afflicted therefore at the first dash he must needes be a wicked man say they But happie is the mā that iudgeth discretely of the afflicted as it is sayd in the Psalme VVas not Dauid pinched as smartly by gods hand as euer any man was And yet notwithstanding God sayeth I haue found Dauid my seruant after mine owne hart and I haue anoynted him with the oyle of gladnesse Thus doth God holde Dauid as it were in his lappe and yet we see how he was handled If we bee rash in iudging we shall condemne both Dauid and Abraham and all the holy Patriarkes And doth not such maner of iudging redounde to the dishonoring of God Yes surely So then let vs be sober and modest when we see our neighbours afflicted and let vs acknowledge the hand of God least it happen vnto vs as it did vnto Iobs friends But he sayeth precisely that the roote of the cace or the roote of the matte◠or the effect and substance of it is in him Heereby hee meeneth that men must trie before they iudge And in good soothe euery man will graunt that if we should step to it at all aduenture it were a foolishe presumption and ouerweening in vs and it is a very common Prouerbe among vs to say A fooles bolte is soone shot But yet for all this we ceasse not to hazard our selues still without any searching or examining how the cace standeth VVherfore let vs marke well that we must first go to the roote before we sitte downe to giue iudgement And let vs not iudge swiftly for feare least we might seeme ignorant For certesse the thing that inforceth men to be to swift is for that they be ashamed least they should not seeme sharp-witted ynough too iudge at the first sight for if I blab not out my prittleprattle men wil make none account of me But God laugheth at such vayne gloriousnesse Therfore let vs keepe our selues in sobernesse and modestie vntill God haue shewed vs wherefore hee punisheth one man more than another let vs not runne before that True it is that when we shall haue searched the matter throughly and when we shall haue come to the roote of it then wee may iudge freely For the iudgement shal not come of our selues but it shal be fetched from God bycause it is groūded vpon his word and gouerned by his holy spirit Howbeit before all things it behoueth vs too
sheweth that whiche is written in Genesis namely that his spirite shall not striue any longer with man God had borne with as outrageous wickednesse as could bee and when he sawe that men abused his pacience after that maner he sayde I will no longer pleade with you I must be fayne to put to my hande Thus ye see how it is sayde heere that the wicked may well file their tongues to iustify themselues for they can good skill to chop Logicke with God but shall that further their cace No no. They rather sharpē the sword and God must bee fayne to execute the sorer iustice and the terribler vengeance vpon their heades So then men may be armed with their tongues to pleade agaynst god but God hath his hande armed and will stretch it out of heauen to confounde all suche as shall so pleade agaynst him And this saying ought too touche the wicked more than it doth But what Heereby it is seene that there is a brutishe blockishnesse in the greater parte of the worlde Noweadayes there is no bowing vnder the woorde of God nor vnder the corrections that are done vnto vs in his name and by his authoritie For men encounter them with such sturdinesse as it is well too bee perceyued that there is no more religion among them than is among the Turkes and Paynims And not onely warnings are in vayne that are giuen men in secret but also if open faults be spoken of in the Pulpit whereas men ought too aske God mercie and too sue to him for it with all humblenesse what is too bee seene but that men are fully bent to stande stoutly agaynste God As for example when I spake the last Sunday of the shamefull outrage that had beene doone heereby at Cologny they fell to iustifying of themselues and too conspyring agaynst God and too deuising with themselues howe too hide the thing that was altogither apparant The matter is that the Sermon was broken off in the Church and yet coulde not be obteyned at those roysters handes too leaue off when they were warned the matter was complayned of As howe Such a thing is not too bee suffered But men will seeke meanes too coloure all yea and some will picke a quarell as if they had great wrong doone vnto them Yee wretched men yee shoulde haue prepared youre selues too the Lordes supper and I tolde you of that shamefull disorder to the intent ye shoulde bee sorie for it or at leastwise if ye had not beene become deuils ye should haue beene somewhat touched to conforme your selues but you come cleane contrariwise in a rage too woorke all mischeefe Is it not apparant heereby that you seeke nothing but too fight openly agaynst God But if wee speake of secreter matters yet the whole worlde knoweth them For wee see open whoredomes wee see blasphemies wee see drunkennesse gluttonie and other excesses wee see the despysing of Gods woorde and all ecclesiasticall order wee see briberies and cruelties and that there is as muche gentlenesse among men as among woolues so as there is none other meening but to doo violence too one and too poll another and finally all shame is gone These things are apparant But what if there be other more outrageous things and that a man shoulde speake of them in the Pulpit A man might well bee the more wearie And with what conscience come you too receyue the Lordes Supper at my hande Thou commest euen with the same that Iudas did But thou shalt bee sure too feele Gods vengeance with trembling as Cain did and that thou art a manifest and apparant reprobate I haue alledged this example too the ende wee might learne not too stande checking agaynst god For if hee list to pleade with vs alas what defence shall wee haue too get the vpper hande in our cace But yet let vs not thinke that God needeth to studie howe to tell a long tale for hee will conclude and execute his sentence without pronouncing it newe agayne for we haue ynough in the holy Scripture wherein hee sheweth himselfe to be iudge of the whole worlde Thus ye see what we haue to marke in this text that is too wit that if wee confesse our faultes afore God wee shall be forgiuen at his hande But if wee stande pleading with him or if wee seeke lurkingholes to hyde oure iniquities wee shall not only be conuinced by his worde but also hee will lay so rough hand vpon vs as we shall be ouerwhelmed vnder him yea euen without any remedie and then will it bee no time too aske forgiuenesse Therefore let vs take the conuenient time that God assigneth vs while he offereth vs the meane to obteyne mercie of him by his Gospell Nowe let vs fall downe before the face of oure good God with acknowledgement of our faults praying him too make vs so to feele them as it may leade vs too true repentance and that in steede of hardning of oure selues we may bee so hartbroken yea euen before hee make vs feele the sorenesse of his wrath as euery one of vs maybe his owne iudge to the ende that when wee shall appeare before the iudgement seate of our Lorde Iesus Christ all oure sinnes maye there bee couered and buryed by his rightuousnesse And so let vs all say Almightie God oure heauenly father c. The .lxxvij. Sermon which is the first vpon the .xxj. Chapter ANd Iob ansvvered and sayde 2 Heare my vvordes and let it be for your comfortes 3 Beare vvith me and I vvill speake and vvhen I haue spoken mocke you on 4 Is my talking vnto man If it vvere so hovv should not my spirit faint 5 Marke me and be abashed and lay your hande vpon your mouth 6 Verely vvhen I bethinke me I am afrayde and feare taketh holde on my flesh IT seemeth after a sort that the woordes whiche Iob setteth downe heere are contrarie to the worde of God inasmuche as hee auoucheth that God punisheth notthe wicked but letteth them alone so as they prosper But wee haue seene heretofore that wee must consider the iudgements that God executeth in the worlde according to the recorde of the holy Scripture Then at the first sight this talke of Iobs seemeth vtterly repugnant too all truth but we must remember what hath been sayde heeretofore namely that when the holy Scripture speaketh of Gods iudgements it sayeth not that hee accomplisheth them peremptorily for somtimes he taketh in hande to shew himselfe iudge of the worlde but that is not in all poynts and all caces nor yet after all one rate Therfore it ought to suffize vs that God giueth vs some token that the wicked cannot scape his hande but must come too account before him Neuerthelesse God doth sometimes dissemble and we see it by experience So then it behoueth vs to acknowledge that God dothe by his prouidence gouerne the worlde maynteyne and preserue the good and punishe the wicked as wee make it no generall rule that all suche
the stumblingblockes and afflictions that may happen vnto vs vntil he haue gathered vs into his heauenly rest That it may please him to graunt this grace not only to vs but also to all people and nations of the earth c. The .lxxxvj. Sermon which is the fourth vpon the .xxij. Chapter This Sermon doth still prosecute the. 15. 16. 17. verses and some other part of the Texte therevnto annexed 18 Yet hathe hee filled their houses vvith treasure lette the intente of the vvicked bee farre from mee 19 The righteous shall see them and laugh at them and the innocent shall mocke them 20 Oure substaunce surely hathe bene hidden and the fyre hathe deuoured the remnant of them 21 Acquainte thy selfe vvith him and deale vvith peace and thereby thou shalte haue prosperitie 22 Receyue the lavve of his mouth and lay vp his vvoordes in thy heart WEe beganne yesterday to declare to what end this saying of Eliphas tendeth where hee reproueth Iob for saying that God suffereth the wicked to prosper and punisheth them not as it is truth in deed according to the iudgement of the worlde Eliphas and his fellowes had sayd that God doth neuer so delay his iudgemēts but that they appeare here amongst vs which is against experience So that the saying of Iob is true that wee must paciently abide till our God set all things in order againe which shall not bee done in this world VVe must thē walke in hope And hope importeth so much that wee should not haue our sight stayed vpon things present but that although al things were out of order yet wee must quietly abide Gods pleasure Eliphas groundeth himself vpon this point that if we consider the course of the world we shal see that God hath at al times punished the wicked True it is as wee haue oftentimes sayde that God hath alwaies giuen some tokens of his iudgements for to keepe men in awe but so far off is it that hereof we should make a generall rule that the same is contrarie to all reason truth Now let vs come againe to that which hath bin alreadie begon to be handled Eliphas speaking of the wicked attributed vnto them such a pride that they vtterly refuse God wil not haue him come neere them Not that they do vtter such woordes with their mouth but bicause they can not abyde that God should bring thē vnder his subiection as it is seene Then till such time as God hath tamed men by his holie spirite they can not beare the yoake euery man woulde haue libertie too do as hee listeth But heere is mencion made of them whiche haue bene hardened a long time are wearie of all good doctrine and so hate it that they would wishe that they might neuer heare more wordes of it The number of such men hath alwayes ben to great as it is at this day Furthermore when they are gone so far astray as they refuse the doctrine of God they do al things to spite him withal as though he could do nothing against them and say what can the Almightie doo vnto vs Truth it is that they will not spue out such blasphemie but yet they walke boldly like murderers so as they care no more for any threatning but make a mocke at all things vntill the hand of God vrge them and constraine them ▪ they will go on still in their wickednesse Now this is as much as if they shoulde affirme that they cared not for any thing that God can do vnto them and so to bee short ▪ we see that Eliphas ment here to declare how farre men passe their bounds when they haue a while continued in mischief and are become so diuelish that they cā not abide to bee admonished and brought into the right way namely that they defie God as though hee had no more authoritie ouer thē And it is not onely in this place that we see it so would to God we had not exāple therof before our eyes But let vs note that which hath ben touched namely that the holy Ghost ment to shew vs here as in a glasse whether men fall headlong when they are a long time noozeled in their sins that is to say that there is suche brutish beastlinesse in them as they runne with their heads against god For there is no more remorse of conscience in them as S. Paule saith their consciēces are rocked fast a sleepe so as they make no more doubt of any thing And it serueth to the end that we should walke in feare and pray vnto God that he suffer vs not to come into such extremitie Now let vs go on foreward with the saying of Eliphas He asketh of Iob whither he haue marked the way of such men or whither be hath taken good heede of it They which expound this sentence as though Eliphas reproched Iob for folowing them or fashioning himself like vnto them are deceiued but rather he intendeth too say that Iob is a man altogither without iudgement for that he doubteth whither God punisheth the wicked seing he hath alwaies perceiued that he doth it But herein is he deceiued for that hee saieth alwaies That might haue well bene but yet God hath not ceassed to reserue many punishments vnto the time to come He ouerthrew the citie of Sodome with the others neere vnto it but hath he done the like to al other townes that were so giuē ouer to euill No truly He did once send a flud ouer al the world yea but it was but once and yet we see that mē haue not ceassed to prouoke his vengeance vpon them Yea but we must not appoint him a law to punish sinnes alwaies alike he will deale as it pleaseth him we must cōtent our selues with the order that he taketh Yea truly for as we haue shewed if he reserued no punishments it would seeme that there should be no iudgemēt that we should no more come to any accoūts And if al things wer so perfectly restored in this worlde that there were no more to be wished for nor any thing to mislike thē would there be no more of the resurrectiō Therfore it behoueth our God too vse such meanes as he do but onely giue vs some exāples whereby we may know that sinnes shall not remayne before him vnpunished that whereas he delayeth vs as now holdeth vs in suspence till the latter day it is too the end that wee should not fixe our mindes here beneth as though things were alredy so accōplished that there were no more to be wished for This is then a brief summe of that which Eliphas mindeth to say in this verse hast thou not marked the wayes of the worlde for this worde world signifieth sometimes antiquitie as if he shuld say ▪ it is not now that God beginneth to punish the wicked but the histories of old times do shew vs that he hath alwaies done so it is so long ago since Sodome and Gomorrha perished
saluation lette vs learne too consider where it is that we ought to repose all our trust whiche is that our God receyuing vs of his owne meere goodnesse do by his holy spirite purge and clenze vs frō all our spots and wash vs in the bloud of oure Lorde Iesus Christ the whiche he hath shed too clenze vs withall thereby to make vs so pure and cleane as we may be able to stand before his face Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes praying him that whereas he hath shewed himself vnto vs heretofore it may please him to increace our knowledge further and further and to make vs so to profyte in it day by day that in drawing towards him wee may be touched with suche reuerence as we may desire nothing but to be subiect vnto him and to do him seruice specially that sith it hath pleased him to call vs to his seruice we may determine to imploy ourselues wholly therein not presuming vppon our owne vertues nor vpon any thing that can bee in vs but acknowledging that he of his owne meere grace hath chozen vs to be of his Church and people and that in receiuing that benefyte wee may drawe of the fountayne whiche hee hath giuen vs that is too witte of our Lorde Iesus Christe and acknowledge that it belongeth too him to giue vs the full perfection of the things which we still hope for That it may please him c. The .xcv. Sermon which is the first vpon the .xxvj. Chapter 1 IOb ansvvered and said 2 VVhome hast thou succoured him that hath no povver Hast thou saued the arme that had no strength 3 Hast thou giuen counsell to him that vvas destitute of vvisedome Thou sayst as it is 4 To vvhome tellest thou these vvords and vvhose spirite is gone out of thee 5 The dead things are formed vnder the vvaters and in their neere places 6 The gulfe is naked before him and destruction hath no couering 7 He stretcheth out the northern coast vppon the vvast places and the earthe is founded vppon nothing I Declared in the beginning of this booke that the propertie whiche is required in a good teacher was wanting in those that came too comfort Iob whiche propertie is too deuide Gods word rightly to apply it to the right vse with suche skilfulnesse as hee that is weake may bee strengthened he that is sorowfull may be comforted hee that is colde may bee warmed and he that is gone a stray may bee brought home agayne Nowe verely as it hathe bene sayd Iobs frendes handled a doctrine that in generalitie is good and holy howebeeit they fayled in misapplying the same to the person of Iob. Then let vs marke well that it is not ynough for vs to speake of God in cōmon vnlesse euery of vs cā referre our sayings to a good vse This will be the better vnderstoode by laying forthe the text point by poynt Iob demaundeth here of Bildad what any man hath fared the better by all his words And first he saith whome hast thou succoured hast thou succoured the feeble hast thou helped the arme that had no strength As if he should say good doctrine ought not to be cast forth into the ayre but to bring fit instruction to the partie that it is spoken to As how VVhen wee see a man that is vtterly ouerthrowen and so dismayed as he hathe neede of comfort if we should be rough with him or if we should storme at him I pray you were it not the next way to cast him into despayre Contrariwise when we see a mā hardned in his sinnes or a despiser of God yea suche a one as holdeth scorne of all good warnings or if wee shoulde speake him fayre and handle him with gentle woordes were it not better for vs too holde our peace than too set Gods word too be a scorningstocke to suche a man Yes for it were more neede too strike him harde as if a man shoulde smite with a hammer vpon a stith seeing the partie is become so sturdy Iob then sheweth heere that Bildads talking of gods prouidence hath bin to no purpose As if he should say marke in what plight I am and seing that thou tellest thy tale too me it were meete that thou shuldst haue an eye to that which might be for my profit and therefore thou oughtest too deale discreetely and not to cast foorth thy words at all aduentures Now wee vnderstande better what Iob meant too say But by this streine it behoueth vs too marke howe auaylable Gods word is when wee can skill to applie it too our profyte It is sayd here that it ought to strengthē suche as are weake and to releue suche as are feeble and vtterly cast downe And this saide vse is well noted by the Apostle in the Epistle to the Hebrues wher he alledgeth the text of Esay that a man ought too stay the trembling knees and too strengthen the weake armes for the Prophete Esay appointeth that office to such as haue the charge to preache Gods word Go your wayes saith hee and holde vp the poore weakelings and strengthen the quaking knees and the leggs that cannot go And how VVe know that those whom God hath appointed teachers in his Church haue nothing but the worde whiche is put into their mouthe No surely but yet that worde hath suche a power as it is able to redresse the feeblenesse that is in men In so much that if we quaked in such wise as we could not stand vppon our feete yet when our Lord speaketh too vs he gyueth vs such a lustinesse as wee be after a manner made new again whereas we could not stirre one toe afore now we walke abrode and whereas our armes were earst as good as broken now we are able too put them too the doing of any thing Thus ye see howe we ought to serue our turne with Gods word For if we bee not strengthened by it when we be weake nor take it for a remedie of our feeblenesse it is certaine that we knowe not the value of Gods worde but it is vtterly vnprofitable too vs through our owne fault So then he that hath the charge and office to teach ought to haue good respect what his hearers are too whome hee speaketh For if hee see them negligēt and cold it behoueth him to quicken them vp and if they be out of harte he must cheere them According as in very deedewe see many so sore shaken as they distrust themselues though a man speake too them of Gods prouidence to the ende they might leane vntoo it yet they ceasse not too starkle in somuche that if they heare but the falling of a leafe they start and are afrayd so that vnlesse a man strengthen them day by day hee shal neuer be able to holde them vp from falling downe or from staggering Therefore hee that is ordeyned to be a teacher in Gods Church ought
to haue suche consideration and skill that if his hearers bee fayntharted and slow he must exhort incourage them by telling them that God neuer fayleth those that are his to the end that they may call vppon him and when they haue called vppoÌ„ him inioy his help and walk on boldly Furthermore like as we that must teache others ought to shoote at the said marke so also behoueth it euery man too do the like in his owne behalfe according as the Apostle sayeth For he applyeth the aforesaid text too euery priuate person saying My frends the prophet Esay telleth vs that al they whome God hath chozen to preache his worde ought to giue corage strength to such as are weake make theÌ„ to go a good pace Now looke to yourselues wheÌ„ any of you seeth himself weake or colde or plucked backe with distrust ouerfearfulnesse froÌ„ the seruing of God his neighbor let him streine himselfe let him gather streÌ„gth and let him come and seeke corage in the word of god Flatter not yourselues in your sins VVhen ye feele your selues weake doo not only say I am weake but when ye know what ye be seeke the remedy of it in Gods word Go reade giue eare too the promises that are coÌ„teyned there Mark how God telleth you that he will mainteyne those that are his that if they fainte his spirit is strong ynough to recouer theÌ„ wayt for such succour at his hand with your waiting walke on stil in the same trust Now then we see how we may profit ourselues by Iobs vpbraiding of Bildad that all the talke which he had vttered in the ayre had bin but an vnprofitable souÌ„d And why For saith he it was not to streÌ„gtheÌ„ the weake nor to saue preserue the arme that was as good as broken And so let vs mark wel that we haue greatly profited in Gods word when we can be nimble and weldisposed to doe good haue no broken armes nor trembling knees but a lusty cheerefulnesse to apply our selues to the seruice of God oure neighbor Lo how we may become good scholers of the holy Ghost But so long as we be faynt cold cannot goe one step without stumbling or reeling let vs mark that we haue smally profited in the heaueÌ„ly schole and that the same commeth of our owne faulte For it is certaine that Gods word hath the nature propertie so to strengthen vs as we shal no more be feeble except the fault be in ourselues So then let such as haue the charge of teaching tend always to that mark and let euery of vs haue the discretion to consider on his owne behalfe that when we reade the holy scripture we come to a sermon Now theÌ„ if I be weake haue neede to gather strength it behoueth me to bee heedful that I may receiue the remedy which gods word giueth me To bee short according to the diseases that euery man knoweth in himself let him learne to do whatsoeuer God hath ordeined and let him imbrace his promises for the remedy therof After that Iob hath sayd so he addeth To whome hast thou giuen counsell To such a one as had want of wisdome It is expresly said of gods law that it serueth to instruct the ignorant and little ones which property is extended to the whole scripture whiche is nothing else but an exposition of the law The purpose therfore whervnto our Lord wil haue his whole word to serue is that forasmuch as we be blind ignorant wretches we should bee taught faythfully so as we might not stray but knowe what path wee ought too take And that is not for two or three men for who is he that can boast that he is skilful wise ynough to gouerne himselfe True it is that men will bee foolish ynough to presume so farre vpon their own naturall wit but God laugheth such ouerweening to scorne and sheweth plainly how there is nothing but vanity in all their gay brauerie For hee ouertaketh the wise in their owne wilinesse shewing that they beguile theÌ„selues when they intende to walke after their owne imagination Then let vs assure our selues that all of vs both great and small are as poore blind buzzards there is nothing in maÌ„ but ignorance vntil we haue profited in gods schole And therwithal let vs know that he is our guide that in his word is al perfectioÌ„ of wisedome that the title of teaching the ignorant is not giuen to it in vaine Lo here the cause why Iob vpbraided Bildad that hee had not giuen counsel to him that was destitute of wisedome As if he should say he blemished the doctrine for want of knowing how to applie it wisely as he ought to haue done VVherefore to the end that such reproch light not vpoÌ„ vs let vs learne to vse Gods worde after suche a sorte as it may serue vs to good instruction that by receyuing such doctrine wee may ceasse to bee any more as wretched beastes that go astray Also let him to whome God hathe committed the office of teaching others consider well that whatsoeuer come of it men must be gouerned by the hand mouth of god True it is that vntill such time as God hath coÌ„uinced them of their ignoraÌ„ce they glory in themselues and therfore he is fayne to pull downe such pride according also as Saint Paule speaketh when he sayth that the Gospell ought to serue too pull downe all loftinesse that aduaunceth it selfe agaynst our Lorde Iesus Christe and according to his saying in the first Chapter of the first Epistle too the Corinthians it behoueth vs too become fooles if wee will become wise in Gods schoole Truly this seemeth straunge to vs but it is our Apâ—â—e and it is a lesson wherein wee muste continue all the time of our life And so the ministers of Gods worde must tell men that there is nother discretion nor wisedome in them to the ende they may no more truste in their owne strength reason nor bee so selfeweening as too say I knowe welynough how I ought to liue No but let theÌ„ esteeme themselues as fooles that is to say let them acknowledge that there is nothing in theÌ„selues but vanitie For if there were but one drop of wisedome in vs God woulde not trouble vs at all but let vs alone in our state But nowe he intendeth to pull downe our pride too our owne profite that we may be humbled and become little and lowly to exalt him alone and too submit ourselues wholly to that which he shall say VVe see then that the Ministers of Gods woorde can neuer edify the people except they begin at that poynt of shewing men that they bee vtterly destitute of all wisedome And it behoueth euery one of vs too receiue the same admonishment in ourselues acknowledging our selues to be vtterly destitute voyde of all wisedome and assuring ourselues that we shall find all wisedome in
would fayne glorifie him in all his workes if he thinke it possible to know all surely he dishonoreth god Can we do God a greater dishonour than to go about to incloze his mighty power within the capacitie of our witte It is more than if a man would take vpon him to shet vp both sea and land in his owne fist or to hold them betwene a cupple of his fingers surely it is a greater madnesse For the heauen the earth are not so great things as the Iustice power wisdome and goodnesse of god they be but little marks of them So then although men bee neuer so diligent in searching gods works yet if they think themselues so sharpwitted as to attayne to them or so self wise as to say I know as much as is too bee knowne and I see now perfectly how good and wise God is beholde there is shamefull wrong offered him VVherfore let vs marke well that the chief poynt whiche wee ought too beare in mind in considering Gods works is to bethink vs of our owne weaknesse and to know that our own wit is to feeble to mount so high so as we must be fayne to confesse with Dauid wonderfull are thy woorkes ô Lorde and who can recken them vppe vntoo thee True it is that Dauid reckeneth them well instructing others to thinke well vpon it Howbeit after he hath sayd what he can hee addeth in the end Lord who is it that caÌ„ atteyn to them Euen so is it sayd now in this streyne Behold the Owtleets sayeth Iob these sayth hee are but the suburbes For if we will enter into the hart of Gods works we shall neuer atteyne to it VVee bee to slow and to lumpish to mount vp so high VVee bee not so lythe as too retch out ourselues so farre and wide nother haue we such a liuelinesse in vs but that all our wits must bee fayne too bee â–ª ouerwhelmed So then when we haue applyed all our indeuer throughly too know Gods works howe excellent they be if we atteyn not to the perfection of that knowledge let vs remember ourselues that we haue found but only the Owtleets that it is impossible for vs to come to the depth of them For our capacitie will not serue vs therto VVee bee to grosse and weake and there is but a small peece of that in vs which is in him insomuche that if the Angels of heauen came and preached vntoo vs yet could they shew vs but a small part of gods woorks And what shall mortal creatures then do here bylow Sith it is so let vs lerne to magnify God in suche wise as nothing may let vs to yeeld him his due prayse For although wee should all the time of our life imploy our whole wit too the glorifying and magnifying of him yet were it impossible to discharge our selues of the hundreth parte of the the dutie that we owe vnto him Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to make vs so to feele them that with harâ—ie repentance and desire of forgiuenesse wee may beseeche him too amend our misdooings and too ridde vs more and more of our vyces too the ende that whyle wee liue in this worlde wee may inioy the great good that he doeth vs in applying the same to right vse namely too the seruing and honoring of him in such wise as wee may not haue our eyes shet when he sheweth his maiestie after so euident a fashion And forasmuch as we be as it were dazeled in our owne vnderstanding let vs beseeche him too inlighten vs by his holie spirit and too waken vs from theâ— drouzinesse wherein wee bee that wee maye not seeke any thing else than to spende our selues in his seruice and to incorage others thereto by our example so as hee may bee exalted and magnified of all men with one common consent as he deserueth And for performance thereof let vs pray him to rayse vp true and faythfull ministers of his woord c. The .xcvij. Sermon which is the first vpon the .xxvij. Chapter IOb tooke vp his parable agayne and sayd 2. God liueth who hath taken away my right the almightie vvho hath set my soule in bitternes 3. So long as my breath shall continue and the spirit of God is in my nozethrills 4. My lippes shall speake no vvickednesse and my toung shall vtter no deceyte HEere we haue still the same matter that hathe bene treated of heretofore For Iob vpholdeth that he was not afflicted for the faults which he had committed but that there was some secrete reason and that if he listed to debate pleade the matter he could iustifie his cace not agaynst god but agaynst such as woulde beare him downe that hee was a wicked man and conclude that the afflictions whiche he indured were bycause of the greatnesse of his sinnes Iob then vpholdeth that the cause which moued God to punish him was not that he was wickedder than other men but for some secret and vnknowne reason too men and therfore that it behoucth them to mount higher than to to the ordinarie iustice of God that is shewed in his law Now wee see what the ground woorke of this chapter is And therfore it is sayd that Iob tooke vp his parable newe agayne And to the intent that the thing whiche he sayeth may be of the more authoritie he beginneth with a protestation that importeth an othe God sayeth he liueth who hath taken away my right euen the Almighty hathe set my soule in anguish and yet for al that I wil neuer swarue And whereas I haue maynteyned my selfe too bee rightuouse that was not through any pryde nor for any hypocrisie nor of any sturdinesse nor for that I knewe not that God myght afflict mee after that sorte but bycause I am not suche a one as you make mee too bee nother will I euer graunt that Gods punishing of mee is for my desertes at leastwyse if I bee compared with other men For you pretende a false and wicked thing which is that God handleth men in this worlde and in this present lyfe according too their woorthinesse and deseruinges But it is not so for God doeth oftentymes deferre the punishments which he intendeth too lay vppon men so as they bee not perceyued till after their death And on the contrarie part diuers tymes hee pretendeth signes of greate rigour agaynst those whome he loueth whiche haue serued him faythfully Therfore we must not make too much haste of Gods iudgements nor think them to be executed at the firste brunt for then shoulde God bee vniuste VVee see thinges disordered at this present and what a thing were it if wee looked and hoped not for a redresse hereafter in tyme too come God were woorse than blind For we haue skill ynough too say that things go not as they ought too doe Then doeth it followe that eyther God knoweth not what he
at the last day Thus yee see what Iobs meening is Notwithstanding it is not necessarie as nowe to stande vpon all the things that are spoken heere For the intent of the holie Ghost is not to shewe vs the cunning of such mynes It would be a verie small profit if I should bestow three or foure Sermons too teach you too seeke out the mynes of gold and siluer For it is not the thing that we haue to seeke and euery man would not occupie himself in that trade So then we must not stand vpō euery peece when wee finde mention made of mynes of gold and siluer or when it is sayd vnto vs that there is gold or grains of mettall to be found in the sand or in some ryuer But it ought to suffise vs to see that God hath put such secrets in nature to the ende to be magnified by vs Thus ye see the effecte that we haue to beare in mynde which is that if we ought to acknowldge Gods infinite power and wisdome yea euen in the least things in the world Muche more ought we to do it in the secretes that are so strange to vs as is golde and siluer and such like things For then ought we to be more moued and our mynds ought tobe better wakened that we may the better perceyue and vnderstande the inestimable power of our god For oure Lord will not haue vs dullardes like blocks of wood but he would haue vs to behold the workes of his hand And indeede it is good reason that wee should knowe them and thinke vpon them yea euen in such wise as we may yeeld him his due glorie and be moued thereby to know what the worker is so as we become not like the vnhappie wretches that walke in the worlde treading Gods workes vnder their feete and knowing not his Maiestie Therefore let vs not bee so brutishe but at leastwise although we be not so heauie and grosse as not to consider Gods maiestie and power in common and base things yet whē we come to things that are strāge to vs let vs be moued in that case and begin to consider that there is a God that worketh by wonderful means Or otherwise our vnthankefulnesse wil be vnexcusable if we thinke not vpon it But therwithal let vs mark that God wil not haue our mynds tied to the things of this world he had leuer that we shuld come vnto him that we should know how to profit ourselues by the warning that he giueth vs VVese then that the principal poynt which we haue to marke in this strein is that when we meete with any of Gods high and excellent works we shuld set our mynds vpon thē to consider them wel and that in considering them we shuld also glorifie god It is sayd expresly that God hath bounded the darkenesse Yee see howe darknesse hideth all things In the day time men may discerne white and blacke asunder but when night commeth beholde all things are defaced oure senses fayle vs we discerne not a man from a stone wee discerne not a house from a hill But yet for all this the darkenesse whiche bereeueth menne after that sorte of their syght and discerning is bounded and God setteth it a stinte in the ende Heereby Iob meeneth that althoughe there bee a greate diuersitie of thinges in the worlde yea euen vnto the verie darkenesse that hydeth awaye the syght of all things yet notwithstanding menne do go through with them for anon after God sendeth light and the darkenesse continueth not for euer And heere wee haue a good and verie profitable lesson whiche is that mans reason may haue some abilitie to vnderstande and iudge of these lower thinges whiche concerne the present transitorie life but as concerning the things that are heauenly and belong too the kingdome of God and as concerning his iudgement all those things are hidden from vs I sayd that this doctrine will be very profitable yea verely if it be well vnderstood as it ought to be Truely there are many euen of the smallest and lowest things which we cannot conceyue except God giue vs abilitie according as wee see howe there are many simple idiotes as men terme them which know no more than brute beastes Such manner of folke are set of God before oure eyes as looking glasses too humble vs withall VVhen we see a starke idiot that hath no wit nor reason it behoueth vs to looke well vpon him for he is a mirrour of our nature VVhence comes the reason and vnderstanding that we haue Is it not the singular gifte of God Then let all those which haue reason and vnderstāding know that it is God which hath indued them wyth such grace and therefore that they be the more bound vnto him Marke that for one point And surely whereas our Lord hath made some more sharp witted than others and giuen them more handsomnesse to compasse the thynges that they vndertake so as they forecast and conclude and bring all their matters to passe wisely and compasse many things in short time and othersome are so slowe and dull witted that a man must be fayne as it were to beate it into their heads with beetles if he will learne them any thing such diuersitie among men sheweth euidently that if we haue any power to iudge and discerne aright it is the speciall gift of God and it must not be fathered vpon nature so as we should not acknowledge that our Lord dealeth to euery man according as he himself thinketh good Lo what we haue to marke Furthermore when he sayeth that mans wit is by nature able too conceyue the thinges that are heere beneath and whiche concerne the presente life the word Nature barreth it not from being Gods gift but serueth to do vs to vnderstand that the thing is gyuen to the vnbeleeuers also and to those whome God hathe not forgotten again by his holy Ghost who is named the spirit of adoption bycause hee is the marke that God imprinteth vpon his children So then although we haue not the holy Ghost to be regenerated and to haue the earnest pennie and pledge of the hoped saluation yet may wee well haue vnderstanding For it is a common thing both to the beleeuers and vnbeleeuers to iudge of the things that are heere beneath yea and oftentimes the wicked and the despisers of God to be the sharper witted and skilfuller in their doings according also as our Lord Iesus Christ speaketh of thē Ye see then how we must beare in minde that we may well after a sort comprehend the things that are heere beneath Not that we haue the same abilitie of any other than of God as I haue sayd afore neyther that men haue it all in like measure for God distributeth it to euery man as he thinketh good Yet notwithstāding God putteth not men intoo this worlde without giuing them some portion of Reason so as they may bee able to iudge of these inferior things
that he will blisse their honest behauiour and make them to profit more in two yeres thā those ouerhast efellowes shall do in foure VVee see what hapneth vnto fruites If a fruite bee too soone ripe and come soone to his perfect colour it doth also fade away incontinently but the fruite that is more latewarde is of longer continuance Euen so is it with such as will put forth them selues before their time Truely they may beare a goodly shewe and haue some taste in them but it shall haue no substancialnesle in it Contrariwise they that are shamefast and honest and not presumptuous to put forth them selues hastily will surely be slowe But yet in the meane season oure Lorde giueth them a fruite of longer continuance Thus yee see a good point to beare away in this sentence True it is that modestie is a vertue conuenient for all menne but yet ought yong folkes to marke that which is sayde heere namely that they must yeelde honor to their Elders acknowledging that they for their owne part may haue excessiue passions which had neede to be restrained by other mē For they are not sufficiently stayde of their owne nature and againe they haue not experience to bee so skilfull as were requisite Furthermore when a yong man hath behaued himself so modestly he must in time conuenient viter the thing that God hath giuen him yea euē though it were among olde men For the order of nature letteth not but that when olde men discharge not their duties yong men may supply the roome in that behalfe yea euen to ehe shame of those that haue liued long and mispent the time that god hath giuē them or rather vtterly lost it Ye see then that the meane which we haue to hold is that the reuerence which yong folk beare to their Elders must not hinder the continuall maintenance of the truth that God shuld not be honored vices suppressed For it may com to passe that the elder sort shall be destitute of Gods spirit or else leud persons that shall haue nothing in them but craft and vnfaythfulnesse or else they shal be wilfull and brainelesse Now in such caces ought yong folkes to bee hilde so vnder the yoke that they should by the authoritie of their elders be turned away from God and his word and from the thing that is good and holie No. Then let vs marke that this modestie importeth not that yong men shoulde become sheepishe to discerne and know nothing but that it is ynough that they presume not of thēselues to skirmish and cast their froth before their time Let them hearken let them be teachable let them bee alwayes willing to keepe silence when any good matter is in debating and specially let them beware of stepping into other mens places That beeing done if they see the elder sort shew not good example specially that they peruert the good by turning it into euill then as I said it is mete that Gods spirit shuld shewe it selfe where it is Like as in oure time they that haue bin misled in the superstitions of poperie the longer they haue liued in the worlde haue still the lesser knowledge Nowe to tarie till God shoulde serue his turne by them I meane commonly it were not needefull These then are aged men that haue had long experience But what for that They haue beene plunged in darkenesse and ther is no knowledge of God in them nor any purenesse of Religion VVhat then could such aged men bring but onely a greater wilfulnesse For they haue beene so saped in their errours and so wholly giuen vnto them as there is no likelyhoode of any meanes to bring them out of them Nowe if God list to call yong men to publish his worde abroade It were no reason that the holie Ghoste should bee so brydeled that yong men might not speake and olde men be contented to heare them True it is that like as God calleth some of all sorts so hath it commonly beene his will to bee serued by the elder sorte neuerthelesse hee hath declared also that his truth is not tyed vnto age So then wee see nowe what modestie ought to bee in all men generally and specially in yong men that is to witte that they must yeelde them selues quietly too learne so farre as occasion shall bee giuen them and not desire to vaunte them selues nor bee led with fonde longing to make a shew but receyue the things with silence which shall be alledged by others and not make so much of their owne paynted sheath as not to acknowledge that they haue neede too bee guyded and gouerned by those that are of more experience This doone wee shall not neede to bee restreyned from iudging vnder the shadow of eldershippe nor to goe lyke sillie beastes and to holde all things that come out of their mouth to be as the word of God bycause they say it muste bee so For discretion ought to be matched with zeale according as I haue declared alreadie that the spirit of God conteyneth both of them in him So then if there bee modestie in men there must be also zeale and discretion and wee must not onely not bee brideled by the authoritie of suche as haue liued long but also if the whole world were brought against vs yet oughte not antiquitie too preiudice the thing that is rightfull and necessarie As howe I haue tolde you alreadie that if al the old men in the popedome had conspired against the Gospell and would haue other men to stande to their accustomed fashion it is not ment that their ancientnesse shuld shet God and his word out of the dores or that yong men shoulde bee letted to maynteine the truth although that the olde men set themselues against them and would haue all other men to holde themselues to their customes bycause they haue mainteyned the euil a long time For those to whome God hath giuen better grace ought to steppe vp against them Howebeit it behooueth vs to passe further and if any man say vnto vs howe nowe It is aboue a hundred yeares ago since oure fathers and forefathers haue lyued after that sorte or it is fiue hundred yeares yea or a thousand yeares ago since these things haue beene obserued and since menne haue hilde them for a lawe and infallible rule I say if men alledge this antiquitie of time yea or if a man shoulde alledge from the creation of the world yet must not Gods truth bee oppressed vnder that shadowe So then wee see nowe that to bee modest it behoueth vs not to be blynde Bussardes but to keepe a meane and measure And this is it whiche Eliu meeneth by adding I sayde age shall speake and the multitude of yeares shall vtter knowledge But it is the spirite of God that owelleth in men and the inspiration of the Almightie giueth vnderstanding Marke howe the order of nature goeth afore that is to witte that we must giue care to our elders For
is it that wee haue to marke here for one poynt And further it behoueth vs also too make comparison heere betweene two degrees that is too wit that if it bee God that giueth speciall vnderstanding vnto men too discerne things that pertaine too this transitorie life what is too bee saide of the doctrine of the Gospell and of the true and pure Religion Haue wee those of nature Can wee purchase those by our owne trauell Alas wee must needes come farre too shorte If it fall out that a man bee a good schoole maister too teach chyldren or a good Aduocate or Phisition or a good Marchant of a Citie or a good laborer in the countrey It is continually the spirite of God that worketh in all these things A man shall haue neede too bee sharpe witted in some one thing more than in some other like as there is required a greater skill in some handycraftes than in marchandize Nowe then euen in all these things which seeme too bee common and of no value in themselues God must bee fayne too distribute his holie spirit vnto men But if wee come to the doctrine of the Gospell there is a wisedome that surmounteth all mans vnderstanding yea and is woonderfull euen too the verie Angelles They bee the verie secretes of heauen whiche are conteyned in the Gospell For it concerneth the knowing of God in the person of his sonne And although oure Lorde Iesus Christe came downe heere beneath yet muste wee comprehende his godlie Maiestie or else wee can not grounde and seetle oure fayth in him I say it concerneth the knowledge of thinges that are incomprehensible to mans nature Nowe if God must bee faine too deale his spirite in respecte of the handicraftes and worldly trades that concerne this transitorie life muche more ought wee too thinke that oure owne sharpe witte is not able too knowe the things that concerne God and the secretes of his kingdome and that it behoueth vs to bee taught by him and in the meane season too become fooles in respecte of our selues as Saincte Paule sayeth that wee may bee partakers of that wisedome I or this is the sentence that is giuen thereof namely that the naturall man doeth neuer comprehende the doctrine of God that is too say as long as men abyde in their owne naturall kynde they neyther knowe what God is nor can at any time taste of his worde but which worse is it is follie too them as Sainct Paule sayth For to their seeming it is an vnreasonable doctrine and therefore it is the only spirite of God that gyueth vs fayth and inlightneth vs And this ought too bee well marked For when wee see there are so fewe that know God yea and that many men whiche are well stricken in yeares and haue liued long time in the worlde are starke madde in their Superstitions and fight feercely against the doctrine of the Gospel oftentimes it dazeleth our eyes and we are amazed at it Yea but heere is a texte which ought too arme vs against such stumbling blockes It is the spirite of God which dwelleth in men It is the inspiration of the Almightie that giueth vnderstanding Do we see wretched men blinded so plunged in ignorance as they cannot come to the Gospel Let vs not maruell at it And why For it is mans naturall kind not to discerne any whit of Gods secrets vntill wee be inlightned But contrariwise when wee see a man that knoweth God whether he be yong or old or if we see an olde man that hath bin saped a long while in the dotages of Papistrie come too right Religion let vs assure our selues that God hath wrought a miracle in that cace Also if wee see yong folkes come to it let vs assure ourselues that God draweth them to him after a maruellous fashion For they do not easily receyue the yoke bycause they bee full of presumption as I sayd afore Then if God tame them and make them teachable it is his mightie hand that hath brought thē vnto it And so we se that this text ought to serue vs in two things The first is that seeing that by our wit can neuer reach so highe as to knowe God or his truth we ought to put our owne reason from vs and to renounce it vtterly And that is the thing whiche Saincte Paule termeth too bee made a foole Then if we will haue our Lorde to fill vs with his wisedome it behoueth vs to become fooles that is to say wee muste not bring anye thing of our own nor weene our selues to haue one thing or other For that were a shetting of the doore againste god VVherefore if wee will haue God to continue the grace of his holie spirite when he shall haue giuen vs any portion of it wee must learne to exalt and magnifie him as he deserueth and to acknowledge that there is not one drop of good vnderstanding in vs till God haue put it into vs And agayne the same must cause vs to persist alwayes in his obedience and to walke in greate feare and carefulnesse seeing that if God should quenche the light that he hath put into vs wee should bee in darknesse yea and in so horrible darkenesse as wee could neuer get out of it This is the firste vse of this place The seconde is that although wee see the greater part of the worlde goe astraye and scarcely any man willing too submitte himselfe vnto God we must not thinke it straunge that men shoulde bee so farre out of order as too playe the wylde beastes And why For it is the spirite of God that gyueth vnderstanding VVherefore let the same bee a ground for vs to magnifie Gods grace the more which we shall haue receyued and therewithall let vs not bee caryed awaye thoughe wee see suche rebelliousnesse And why For men do but followe their owne kynde they followe their owne heade and in the meane while resist God and that is bycause the doctrine of the Gospell surmounteth all mans reason and God must bee fayne too worke by his holie spirite in opening their eyes or else they shall abyde continually in their beastlynesse Finally Eliu concludeth therevpon that great men are not alwayes wise and that sometimes aged menne haue no vnderstanding skill nor discretion more than other men Truely Eliu meeneth not heere to peruert the order of nature For hee hathe protested heeretofore that hee woulde hearken to the aged and was willyng to submitte himselfe too theyr doctrine But he meeneth that which I haue touched alredie namely that God is not bounde too age nor to the states and qualities of men VVhen it pleaseth God too aduaunce a man too dignitie if hee will haue him to serue for the welfare of his people hee indueth him with grace to be able to discharge his office otherwise he leueth him destitute and the higher that a mā is in degree the more shall hee bee knowne to bee a double beast As for example
If there bee a man chosen to preach Gods worde and God bee mynded to shewe fauoure to his Churche hee will indue the sayde man with his spirite hee will gyue him vnderstanding of his worde and hee will graunt him cunning and skill to apply it to the vse of the people and too gather good doctrine of it and finally hee will gyue him zealousnesse and all other things that are requisite and hee will shewe him selfe so manifestly in that behalfe as wee may say that hee hath a care of vs for that hee distributeth his graces after that sorte vnto menne in the things that are requisite for our welfare As muche is to saye of them that sitte in the seate of iustice according as they haue neede that the spirite of God shoulde bee doubled in them so also when God intendeth to bee serued by them hee giueth them a mightie power too discharge their dutie Contrariwise if God bee â—â—gâ—ie with vs then they which shal haue the preaching of his word shall bee beastes withoute vnderstanding and men shall despise them for disguysing thinges so as the good doctrine shall bee defaced and defyled by them and too bee shorte scarsely shall they bee good schollers and therefore muche lesse good Maysters Yee see then what Eliu ment to shewe in saying that the great men shall â—â—t always bee wyze nor the aged men alwayes the men of best vnderstanding As if hee shoulde say wee muste not make a generall rule too say this man is aduaunced too hie estate and authoritie and therefore hee muste needes bee a man of knowledge wee muste not gather any suche consequent of it And why For God can well forsake the great ones so as they shall become grosse beasts and the longer they shall haue liued they shall but haue mispent the more breade in beeing fed at Gods cost in so muche that it had beene better as you woulde say that an Oxe had beene fed with it For it had beene better bestowed So then let vs learne that for as muche as God distributeth hys spirite to those whome hee intendeth to apply to his seruice they ought so muche the better to imploye themselues carefully and in the feare of god And if they doe otherwise it will appeare that those which were taken to bee wysest shall bee vtterly blinded so as they shall not know God according as God threatneth by his Prophet Esay saying that the aged shall not see any whit and that the wise shal become brutish and vtterly dul VVe see theÌ„ howe God declareth a muche more horrible vengeance againste the great men olde men and gouernoures than againste the common people Heereby wee bee warned that wee muste not attribute an infallible authoritie too them as though they coulde neuer errenor misgouerne others Nowe if God doe blinde the olde men greate men and suche as are in authoritie after that sorte what shall become of them I pray you if God giue them not his holie spirite And let vs marke well the cause why God maketh that threatning It is for mennes hypocrisie bycause they serued him but for countenaunce sake and their hearte was farre from him so as they protested too serue him with their mouth and in the meane while gaue them selues to the traditions of menne that is too saye God raigned not alone ouer them by his worde but men had their owne scope But God can not abide that his authoritie should bee so diminished And that is the cause why hee sayth I will binde the wise and take away vnderstanding and reason from the aged VVherefore if wee desire to haue God to gouerne vs and too reigne among vs and to inioye the gracious giftes that are necessarie for our saluation let vs learne that it behoueth vs to yeelde him the dominion and soueraintie ouer vs and all of vs both great and small must ftame our selues to his obedience Furthermore let vs take his worde for our rule and suffer our selues to bee gouerned by it assuring oure selues that otherwise wee muste not looke that the holie Ghost shall worke in vs And therefore let vs seeke all the meanes that can be to be taught God woulde that there should be shepeherdes in his Church to preach his word and that wee shoulde receyue correction and warning at should be shepeheards in the Church to preach his word and that wee shoulde receyue correction and warning at their handes Is not this done so throughly as it ought to bee Let vs praye God to supplie that defaulte VVherefore let vs walke in suche humilitie as oure whole desire may be that God should haue all preheminence ouer vs assuring oure selues that wee can haue no further reason nor vnderstanding than wee bee inlightned by his holie spirite That is the meane whereby hee will neuer suffer vs to bee thrust out of the way but when hee hathe once begun to guide and teach vs he will make vs grow stronger in all wisedome according as Sainte Paule sayth that seeing that God hath once begon in vs he will not suffer vs to want any thing vntill the latter day at whiche time wee shall haue full knowledge of the things whiche wee knowe as nowe but in part Now let vs fall down before the face of our good God with acknowledgement of oure sinnes praying him too make vs so to perceiue theÌ„ as we may be vtterly beaten downe in them and specially that knowing what a number of wantes and miseries bee in vs we may pray him to reforme vs and clense vs from all our spots and make vs so pure by his holie spirite as hee maye alwayes acknowledge and auowe vs too bee his children and that wee also on our side may serue and honour him as our father and shewe such brotherly loue one towardes another as he commaundeth so as we may seeke nothing but to exalt his holy name among vs and euery of vs in his degree too yeelde him his due honour That it may please him to graunt this grace c. The Cxxj. Sermon which is the third vpon the .xxxij. Chapter 11 Beholde I haue vvayted for your vvordes giuing eare vvhile you prepared youre selues and sought out your reasons 12 Then I considered you but there vvas none of you that disproued Iob or that ansvvered his vvordes 13 But to the ende you maye not say vvee haue founde vvisdome God hath cast him and not man. 14 Hee hath not directed his vvoordes vnto mee neyther will I ansvvere him according to your vvoordes 15 They vvere afrayde and ansvvered not but left speaking 16 And I taryed but they spake not they stoode still and ansvvered no more 17 I also will ansvvere in my turne and shevve mine aduice 18 For I am full of matter and the spirite of my belly constreyneth mee 19 Beholde my bellie is as the vvyne that hathe no vente and as the nevve Barrelles that burst 20 Therefore I vvill speake and haue a vent I vvill open my
in suche obedience towardes our God as wee may seeke nothing but to frame it wholy to his holy wil and that although wee bee subiect too muche wretchednesse and corruption in passing through this worlde yet wee may not fayle too labour still for the full perfection wherevnto God will call vs when wee shall haue glorified him in this worlde That it may please him too graunt this grace not onely to vs but also to all people and Nations of the earth bringing back all poore ignorant soules from the miserable bondage of errour and darkenesse too the right way of saluation c. The Cxxij Sermon which is the first vpon the .xxxiij. Chapter This Sermon is yet still vpon the three last verses of the former Chapter and then vpon the text that followeth THerefore Iob heare thou my talke and hearken vnto all my vvordes 2 Beholde I haue opened my mouth my tongue shall speake in my palat 3 My vvordes are the rightnesse of my heart and my lippes shall vtter pure doctrine 4 The spirit of God hath created me and the breath of the Almightie hath giuen me life 5 If thou canst ansvvere me and prepare thy selfe agaynst me and debate thy cace stoutely 6 Beholde I am to Godvvarde as thou or according to thine ovvne mouth I am also formed of the clay 7 There is no feare of mee too trouble thee and although I presse thee yet shall it bee no heauie burthen to thee I Haue begonne alreadie to lay foorth the protestation that Eliu made speaking rightly without regarde of men and as it hath beene declared the man that will speake rightly and godlily must haue his eye shet that he accept no persons For if we be led either with hatred or with fauor there will be nothing wel ruled in vs there wil be nothing but trouble Specially when it standeth vpon teaching in Gods name it behoueth vs to bee well aduised to turne away from all fleshly affection And Eliu said purposely that god might roote him out if he shoulde haue respect of mens greatnesse Now it might seeme hard at the first sight that God shoulde destroy one for no more but magnifying some mans greatnesse Howbeeit let vs marke first of all that when God graunteth vs the grace to speake in his name it behoueth vs to yeelde all the authoritie to his worde and too aduaunce the estimation thereof But if wee bee so turned asyde by looking vnto creatures that we speake not freely as wee ought to doo Is it not a dishonouring of God If a man bee sent from an earthly Prince and suffer other men to scorne him and he playeth the goose and dare not preferre the message that is committed vnto him it is such a lozelrie as is not to be pardoned Beholde God receyueth vs to his seruice euen vs that are but dust before him euen vs that are altogither vnprofitable he putteth vs in honourable commission to beare abrode his worde and he will haue it to bee borne abrode with authoritie and reuerence Nowe there is a man that doth so dismay vs as wee disguise Gods truth to turne it into a lie or else brue it in such wise as it shal be put quite out of his owne nature I pray you is not that as great a reproche as can bee done vntoo God So then if Gods worde be not caryed abrode so soundly and freely as men may honour it it is no maruell though punishment bee prepared as Eliphas speaketh here Thus haue we a double lesson to gather of this text The one is for such as preach Gods worde and are in office too teache as shepeherdes These must settle themselues to such constancie as they swarue not howsoeuer the worlde go according as it is sayde in Ieremie that he must take to him a foreheade of brasse to fight withall bicause the worlde will neuer bee without great stubbornnesse and such as are exalted to any dignitie of honourable state cannot yeeld themselues in subiection and obedience vnto God but do alwayes set vp their bristles against him Nowe seeing that they do so forget themselues as they cannot stoupe to him that hath created and fashioned them It behoueth vs to haue an inuincible constancie to make our reckning that we shall haue enmitie and displeasure when wee do our dutie but yet neuerthelesse let vs go throughout it without swaruing aside Lo what we haue to marke on our side we I say which are ordeined as pastors to preach the worde of god Notwithstanding it behoueth all people to receyue a generall instruction Therefore when we come to heare a Sermon let vs not carie such a loftie stomackē with vs as to checke agaynst God when we bee reproued for our sinnes let vs not cary such bitternesse as too bee angry when our galled backes bee rubbed neither let vs bee so foolish and ouerwise as to thinke that God ought to hold his peace for vs neither let vs seeke to be borne withall vnder the colour that there is some good qualitie in vs Though we were kings and princes yet behoueth it vs to bowe downe our neckes to receyue Gods yoke for all loftinesse must bee pulled downe as S. Paule sayth in the second to the Corinthians For the cause why the gospell is preached is to the end that both great and small shoulde submit themselues vnto God and suffer themselues to be gouerned by him which thing cannot be done except we cast downe our loftinesse as S. Paule sayth in that place which exalteth it selfe against the maiestie of our Lord Iesus Christ And we must not tarie till we be inforced and compelled to obey God but euery man must do it of his owne good will. Then let such as are in any estate vnderstand that though they were more than kings yet ought they to humble thēselues at the preaching of Gods truth And why For they must thinke thus of themselues From what Lorde or maister is he sent that preacheth Euē from him that is soueraine Lorde of all mankinde and vntoo whom al men owe subiection Then if we be of meane degree I pray you is it not an ouerranke folly to desire that men shoulde beare with vs and winke at our faultes and cloake them yea and that the worde of God shoulde bee falsified for oure sakes Can God transforme himselfe No But hee will haue his worde to be his liuely Image Now then if we seeke to bee flattered it is as much as if wee woulde desire that God shoulde chaunge his nature and renounce himselfe to the intent to please vs And is not that to diuelishe a rashnesse Then let vs learne too come to the hearing of Gods worde with al humilitie and mildnesse assuring our selues that our obedience must be tried in this behalfe and that none must be spared but all mens faultes shewed with rightfull libertie as is conuenient Now let vs come to that which Eliu addeth Iob sayeth he heare thou mee Truely I
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
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
neede to feele Gods iudgementes and to be smitten hard and to be wounded to the quicke But if we be feeble and trembling so as our knees quake and we haue no more strength in vs it is the propertie and nature of the Gospell to strengthen vs againe according as it is sayd in the Prophet Esay where all such as haue charge to teach in the Church are commaunded to strengthen the weake legges to cheere vp the faint harts and to cherish vp the trembling knees Seeing it is so it behoueth vs to follow the same order according also as the Apostle applieth it to euery faithfull man The Prophete Esay had spoken it but to such as had publike charge to teach but the Apostle in the Epistle to the Hebrewes sheweth that euery man ought to be his owne teacher in that behalfe So then let vs looke to our selues and if wee bee astonished at Gods iustice lette it not caste vs into wicked imaginations nor make vs too fall into despayre but if wee feele that oure knees tremble and that our armes and legges be as good as broken that we be so afflicted as we know not what to do yet lette vs not therefore ceasse to strengthen our selues from day too day Eliu hauing spoken so addeth Iob heare mee giue good eare at leastwise if thou haue no matter agaynste mee for I stoppe not thy mouthe speake if thou haue wherewith to iustifie thy selfe if not hold thy peace and heare mee speake and I will teache thee wisedome for I desire to iustifie thee As if he shoulde say I would fayne that thou shouldest be quitte If thou haue good and auaylable defences bring them forth if not lette thy mouth bee shet Here nowe againe we be warned in Iobs person to keepe silence when Gods truth is set afore vs and not to replie agaynst it And it is a very profitable warning considering the hardnesse of heart and the pryde that is in men For it is exceeding harde for vs to submit our selues vnto god VVee see that there bee alwayes striuings in vs and that oure mindes are not framed too suche lowlinesse as they ought to bee For if a man alleadge vs a good and holye thing we are not so mylde as to receyue it but we haue suche a pryde as wee are loth to bee subiect to any other thing than our owne will. Yee see then that the nature of men is to lift vp themselues agaynst God and alwayes to kicke agaynst his worde Sith we be subiect to such a wicked and cursed vice let vs marke well the warning that is giuen vs here VVhich is to be teachable when God causeth men to tell vs his truth And this is it which S. Iames meeneth when he sayeth that it behooueth vs to receyue Gods woorde with a meeke spirite It is not without cause that he hath expressed this meane VVould we then shew how we profite in Gods worde It behoueth vs aboue all things to haue a meeke gentle spirite For if we be of a fierce courage surely we shall turne all to euill neuer finde taste in Gods worde but ouerthrow all goodnesse and our light shall be turned into darkenesse VVhat is to be done then VVe must keepe silence when God speaketh Neuerthelesse we must not looke that he shall shew himselfe visibly from heauen but as often as his worde is preached set forth vnto vs we must hold it for true good assuring ourselues that it proceedeth frō him And if we reply against it we make not warre agaynst a mortal creature but we aduaunce ourselues with diuelish presūption agaynst the liuing god Therfore it behooueth vs to hold our peace that we may be taught Finally the whole true wisedome of men is to yeelde themselues teachable vnto God and to submit themselues wholly too that which is shewed them in his name and authoritie This is the first point which we haue to marke in the exhortation which Eliu maketh here vnto Iob. For his speaking vnto that man is in such wise as that vnder his person all of vs are warned of their duety as I haue sayde already But aboue all things let vs marke that it behoueth vs to keepe silence when we are spoken to of Gods iustice and reproued for our sinnes Thus ye see a circumstance which we haue yet to marke ouer and besides that which hath bene sayd already VVhat is it that Eliu treated of hitherto he shewed vntoo Iob that God is ryghtuous yea and after such a sort as men ought to be wholly gouerned by him and that it is in him to draw them backe from the graue and to bring them vnto life holding them continually in his mighty hande till he haue brought them to their perfection But therin do men most of all beguile thēselues VVhy so Men cānot glorifie God and take all shame to themselues they wyll alwayes chalenge somewhat too themselues although they ought to know their owne lewdnesse and to bee ashamed of it yet notwithstanding they are alwayes puffed vp with some presumption and dazeled with some vayne fancie saying haue not I this and haue not I that and although I be not perfectly rightuouse yet am I not vtterly destitute of all goodnesse Thus yee see how men are desirous to reserue somewhat to themselues cannot yeeld vp all vnto god And that is the cause why wee cannot fully receyue the doctrine of free iustification which sheweth vs that God receyueth vs of his own meere mercy and that his accepting of vs is not for any respect of our owne workes which are altogither sinfull but bycause it pleaseth him too washe vs and clenze vs in the bloud of his onely sonne and to hold vs and acknowledge vs for his children notwithstāding that by nature there is nothing in vs but wretchednesse and cursednesse For this cause Eliu hauing shewed how much wee be bound vnto God for all things which we haue in so much as the honor ought to be yeelded vnto him as to the beginner and performer of all ▪ he addeth that all men shoulde giue eare to it hold their peace according also as S. Paule sayth in the third to the Romanes which I alledged one of these dayes paste Nowe when Eliu sayeth that he is desirous to haue Iob quit thereby hee sheweth that he went not to it of a fierce and contentious minde as mē are wont to do when they wil mainteyne a cōtrary part nor of purpose to grieue the man No but he would faine that Iob could haue mainteyned his rightuousnesse sith he hath not wherewith to do it he would haue him to hūble himselfe before god And let vs marke that Eliu speaketh here as the instrumēt of Gods spirit And hereby let vs take warning that whēsoeuer god thūdreth agaynst vs in the holy scripture he coueteth not our destructiō by bereeuing vs of the thing that belōgeth vnto vs as thogh he enuied vs
more and other some followe theyr whoredome and other some their ambition to get them estimation and credite in the worlde let vs bethinke our selues better Seeing then that we be hilde so fast here beneath what is to bee done Let vs indeuer to turne away from all these pluckings backe consider wherfore our eyes are made Is it not onely to beholde the things that may serue for this life and to lust after them bicause our fleshe liketh well of them No but the chiefest cause is that we should behold Gods workes whereby he calleth vs to him And wherefore were our eares made Onely to haue intercourse one with another about our worldly matters and businesse No but to the ende we might bee taught to come vnto our God and to sticke wholly vnto him and to atteine to his heauenly glory Seing then that in the middes of the corruptions of our body our Lorde hath set meanes to bring vs to the sayde incorruptible benefite namely by giuing vs the sense of hearing oughte we not to put it to that vse if we doo not so surely wee shall haue no excuse Nother must we alledge that which manie men caste foorth namely I can no skill of Gods woorde for it is to high and darke for mee and I cannot fasten vpon it Yea but in so doing wee distrust God that he giueth vs not witte and discretion to receyue the thing that is for our saluation For he hath promised vs that he will teach the lowly And therefore let vs distrust all our owne senses and confesse that wee are wretched beastes and he will inlighten vs by his holy spirite Let vs trust in the promisse that he hath giuen namely that he wil be the scholemaster of the humble and meeke to instruct them to saluation so that if we suffer ourselues to be gouerned by him he will bring vs into the right way and when hee hath once set vs in it hee will make vs go forwarde more and more and although wee bee nowe and then thruste out yet will hee set vs in agayne and although wee fall yet will hee lifte vs vp with his hande Thus yee see styll what wee haue to marke in this texte For it is not sayde onely that the eare shal heare that is to say that it is created but only to heare but it is also sayd that it shall iudge of wordes or matters as if Eliu should say that our Lord hath not giuen vs the opening of our eares to receiue the doctrine that is told vs as a poyson but to the end to receyue the doctrine that serueth too the spirituall feeding of our soules like as when we receyue breade and wine we are not afrayde to eate and drinke as though we wist not whether it were poyson or no. True it is that we must beware of poyson and pray God too preserue vs from it but are men so foolishe to starue themselues and to forbeare eating and drinking for feare least theyr foode bee poysoned No for they can skill of meate too disceme whether it be poysoned or no. So then let vs vnderstand that our Lorde hath not giuen vs the vse of our eares too the ende we shoulde bee afrayde to receyue the doctrine bycause wee thinke it to high and to darke for vs but it behoueth vs to pray God to giue vs the spirite of discretion and iudgement to the ende we may apply that thing to our profite whiche shall bee declared too vs out of his worde and therwithall so to gouerne vs by his holy spirite as wee may bee skilfull to discerne the thing that is good and profitable Now let vs fal downe before the face of our good God with acknowledgemeÌ„t of our sinnes praying him to make vs so to feele them as we may learn to be sory for theÌ„ to withdraw our selues from these earthly things and be contented to be visited by his hande after any maner of way acknowledging our selues to be so wretched miserable creatures as we deserue well to bee vtterly ouerwhelmed by him and yet not forbearing to resorte to his mercy assuring our selues that hee is ready to receyue vs into his fauour and therfore desiring him to make vs coÌ„tinually to tast his goodnesse more and more to the ende that in passing through the afflictions of this worlde wee may not cesâ—e to be comforted and to reioyce in him and to blisse his holy name fith that he hath once shewed him selfe a father and Sauiour towards vs That it may please him to graunt this grace not only to vs but c. The Cxxix Sermon whch is the second vpon the .xxxiiij. Chapter 4 Let vs chooze a iudgement and consider among our selues vvhat is best 5 For Iob hath sayde I am rightuous and God hath ouerthrovven my right 6 I also am a lier in my right mine arrovve is greeuous vvithout any sinne 7 VVhat man is like Iob he drinketh skornfulnesse as vvater 8 He vvalketh vvith those that vvorke iniquitie he vvalketh vvith the vvicked 9 For he sayeth a man shall not please God in vvalking vvith him 10 And therefore ye men of vnderstanding heare ye mee God forbid that there should be vvickednesse in God or any naughtinesse in the Almightie WHen the cace standeth vppon yeelding of account of our life we muste not looke too haue any other iudge than God who notwithstanding any appeale will giue sentence of vs according too his owne knowledge and then will it be in vayne for vs to reply for wee shall gayne nothing by it Howbeeit for asmuche muche as men are rebellious and can not finde in theyr hearts to confesse that God is rightuous except they be compelled to it God vseth a maner of speach in the holy scripture that he is coÌ„tented togo to lawe with vs and that there shall bee as it were some meane iudge agreed vpon betwixte him and vs Not that any suche thing can be done but to the ende that we shoulde be the more reproued and conuicted in that although wee might go to lawe with him yet would it not auayle vs a whit And hee speaketh after that maner in his Prophete Esay Lette vs chooze men sayeth hee to iudge betwixt you and mee True it is as I haue said that there is no reason why God shoulde abace himselfe so farre His meening is no more but to shewe that although wee had libertie to cyte him and to pleade our cace agaynste him yet shoulde wee alwayes be ouercome After the same maner doth he deale here in this text when Eliu sayeth Lette vs chooze iudgement according as hee had protested heeretofore that he would not be afrayde to speake Forasmuche then as Iob had complayned that God abashed him with his maiestie and that hee had no hearing Thervpon Eliu sayeth Go too I will not so fray thee that thou shouldest colourably alleadge that there is no reason for thee but I will come peaceably to thee and it
forth as he doth For the Hebrew worde betokeneth also to cast or throw Neuerthelesse the processe of the text sheweth that forasmuch as Gods wisedome is treated of here it is better to take the woorde for â—o teach or to taske men too a lawe or doctrine according as the worde betokeneth most commonly Nowe then it behoueth vs too take this sentence after the first maner which is that God bath not his like in teaching This is not referred simply to the woorde of God but also too the inwarde power which God vttereth when it pleaseth him to touch vs to the quicke and to pierce our harts in such wise as we come to him Truly whensoeuer Gods woorde is preached or when men reade the holy Scriptures then is God our teacher and it is he with whom we go to schoole and it may wel be sayd that there is no teaching like vnto his For when we shall haue bene taught by men all our life long yet shall there be nothing but vanitie in vs vntill we be grounded in the wisedome of God bicause there is no substantialnesse but there all other things vanishe quite away And in good fayth were the wise men of this worlde neuer so highly learned and sharpe witted yet was their vnderstanding darkened continually with some cloudes in so much that there was no certaintie in them but they were euer newe to seeke As much is to be sayd of all such as are taught of men Therefore it is a verie true saying that there is no teacher like vnto God for we shall neuer be taught perfectly till we haue knowne the worde of god But Eliu procedeth here yet further that is to wit that we be then taught of God when it pleaseth him to touch our hartes inwardly by his holy spirite and that hee woorketh after such a sort as wee knowe his Maiestie and obey the same But there is not that creature to be founde which can do that that is the peculiar office of God and of his holye spirite yea and he reserueth it wholly to himselfe and experience sheweth that hee onely is worthie of that prayse For though wee should reade the holy Scripture continually without ceassing and that it were expounded to vs by men of excellent skill and great cunning yet shoulde all their labour be vnauaylable and we shall profite nothing at all vntill God inlighten vs by his holy spirite touch our harts and soften them perce our eares as hath bene seene heretofore and open our eyes so as our hartes which are as hard as flint may be turned into flesh and we bow vnto his obedience Vntill such time as God do this it shal be to no purpose for men too speake too vs for all their teaching will slip and vanishe away from vs and yet shall neuer bee able to take roote in our mindes Therefore not without cause is it tolde vs heere that there is no teacher like vnto god Furthermore this is not sayd onely to the ende wee shoulde repayre vnto him to bee rightly taught but also to the ende we should learne not to be selfwise in the discourses and imaginations which we conceiue And why For that were the next way to shet our selues oute of the doore that wee might not come to Gods schoole VVhat is to be done then let vs learne to be vtterly ignorant till our Lord haue taught vs his will. And morouer let vs coÌ„tent our selues with the knowledge of that which we haue learned at his hande and whatsoeuer else commeth in our head let vs thrust it vnder foote assuring our selues that it is euery whit of it but leasing and falsehood Thus ye see what Eliu ment in this streyne And that also is the cause why he sayeth Beholde God exalteth or aduaunceth by his power Heereby he sheweth that if God worke with vs we must not go about to knowe the vttermost of all things that he doth as we may trie the workes of men for inasmuch as wee haue them before our eyes wee beholde them and looke euery corner of them and also we be able to handle them with our hands and to tosse them and turne them at oure pleasure It is not so wyth the workes of god And why For he exalteth in his power that is to say hee is woonderfull in his doings Therefore men must not attempt nor preace so farre as to search the vttermost of his doings or to iudge at aduenture of them and to giue bridle to their rashnesse when they comprehend not all that is in them And why Seeing that Gods woorkes are so high as which do proceede of his infinite power it behoueth vs also to stay at them For wee bee couched heere by lowe there is a great distance betweene them and vs and we cannot flie so high VVherefore let vs holde vs contented with that which God sendeth and suffer our selues to bee gouerned by his holy spirite and neither couet nor desire too knowe any thing saue that which he shall haue shewed vs To be short let vs be his scholers assuring our selues that all our wisedome consisteth in brideling our owne fancies so as they raunge not abroade Nowe wee see what the meening of Eliu is And therefore for the better confirming of the matter which I haue dealt with heretofore let vs follow the sayd admonition It hath bene sayde that it is a good thing to apply our minde to the considering of Gods woorkes so bee it that wee deale soberly acknowledging the slendernesse of our owne vnderstanding Therefore whereas it is sayd that God exalteth in his power let vs vnderstand that hee intendeth not to let vs wander after our owne liking And therfore let vs not be so proudas to say that his workes are to be esteemed as mens workes but let vs assure our selues that he will haue men to magnifie them and to honour them Furthermore forasmuch as wisedome fayleth vs and yet notwithstanding our fleshe tempteth and tickleth vs to be desirous to seeke more than is lawfull for vs to know let vs beare in minde that there is none like god in teaching and therfore that it behoueth vs to come to him to the ende that he may inlighten vs and that our mindes may bee gouerned by his hande and direction VVhen we be taught in that schoole wee shall profite ynough in Gods workes and therewithall wee shall haue wherewith to barre all our owne curiosities And vndoubtedly it behoueth vs to be alwayes watchfull that we may restrayne our selues For although the faythfull bee modest and framed a long while aforehande to receyue instruction at Gods hande yet notwithstanding there are still some curiosities flittering in their heads so as they be haled away and many imaginations come in their minds causing them to say why is this and why is that But let vs alwayes come backe to this conclusion that forsomuch as we be not able to comprehend Gods woorkes no nor any creature else is of power
shall ouerlooke him or looke aboue him in his wayes Lo here a contrarie way of looking when men aduaunce themselues and mount aboue with their Ergoes and with a desire too ouerlooke Gods workes as though the same were vnder them But when they mount after that maner they muste needes breake their neckes for what maner of Ladders haue they Againe let vs labour as much as wee can in our vaine imaginations and it is certaine that wee shall haue no foundation to beare vs vp So then it is an vntowarde and cursed fashion of looking vpon Gods woorkes when men steppe to him as though they would thrust all his doings vnder their feete and call him to account and sit in iudgement vppon him as thoughe they had superioritie to ouerrule him Let vs keepe vs from such diuelishe pryde for it is added as an appurtenance that wee must remember to magnifie Gods workes And that is the seconde sentence which I sayde was too bee matched with the other former one But why is it sayd that wee must remember it For it seemeth that Eliu might haue sayde at one worde Magnifie thou the workes of God but he sayth Remember thou VVhy so For we bee willingly occupied about our owne wicked imaginations which hinder vs from yeelding God his deserued and due glorie And therefore it standeth vs in hande too quicken vp the remembrance of our minde seeing we be so forgetfull of god As for example VVhen we should thinke vpon God the first thing that will come to our thought shal be some illusion of Satans to make vs fall in a rage or too cast vs into dispayre or to snarle vs in some distrust or else to make vs tumble into our destruction Ye see then that our wittes are ouer-wrapped with such ignorance as we thinke not vpon god and in the meanewhile Satan is wilie ynough to put some wicked fancie in our head too turne vs away from God if it were possible for him True it is that many men know not what this meaneth for they be vtterly blockish but they that knowe it are warned to bethinke them of the disease that is rooted in all men And forasmuchas wee may bee tempted with wicked conceyts therefore it is sayde that wee must bethinke our selues and not suffer God to be as it were buried but call to remembrance that which God himselfe hath printed in all men that is too wit that the Creature muste not exalt hymselfe agaynst his maker and the same muste serue vs for a brydle too holde all our affections in captiuitie and too thrust them vnder foote so as wee may say wretched creature where art thou Commest thou heere to dispute agaynst thy God and to subdue him Is it reason that thou shouldest take vpon thee to controll him and make him too passe as it were vnder thy hande what a malapertnesse is that then if men enter intoo suche an examination of themselues it will driue away all the lewde imaginations that come in their mindes and are a hinderance too them to magnifie Gods workes as it becommeth them And therefore let vs beware that the Diuell put no lewde conceytes in our heades but let vs warde them a farre off by magnifying Gods workes as they bee woorthie And howe shall wee magnifie them not by iudging of them after our owne knowledge No but wee muste honour them although they passe our reach and although wee perceyue not the reason why they bee done yet let vs not ceasse to say Lorde thou art iust â–ª rightuous and full of equitie Thus yee see that the thing wherein wee must occupie our selues all the tyme of oure life is to knowe that the greatnesse and excellencie of Gods workes is such as we cannot yeelde them such prayse as they deserue without aduauncing them aboue ourselues And Eliu also sayeth expressely that men know them to do vs to wit that when menne haue fought their fill agaynst God according as we see that pryde is alwayes in vs yet in the end we must needes be ouercome For God will peraduenture suffer vs to inquire of him vnaduizedly but when wee haue so giuen the brydle to our fleshly lustes and Satan hath caried vs away in our foolishe affections in the ende wee shall perceyue how be it all to late that God is rightuous and that we shall continue so spyte of our teeth So then seing that experience sheweth that Gods workes deserue all prayse what is to be done Shall wee take vpon vs to inquire of all his doings too the vttermost let vs shunne that and let vs rather learne to honour him with all humilitie and in so doing too yeelde him the rightuousnesse which he deserueth and to confesse that his wisedome his iustice his goodnesse and his mightinesse appeare in such wise in all his workes as he must needes be knowne to be such a one as he is that is too wit a most louing father towardes those that are his and a iust iudge towardes those whom he hath forsaken Now let vs fall downe before the face of our good God with acknowledgement of our faultes praying him so to touch vs as wee may vtterly condemne ourselues before him namely to the ende wee may bee acquit through his mercie and that therwithall it may also please him to remedie all the vices that are in vs and so too clenze vs as we may draw neerer and neerer to the heauenly life And forasmuch as wee bee so much inclined to pryde and presumption as we cannot bow vnder him as were requisite let vs pray him to graunt vs the grace to submit ourselues to him with all humilitie and feare so as we may be fit too receyue instruction both by his woorde and by his holy spirit to the intent that in all poynts and all respects wee may yeelde him his due honor and he guide vs as obedient children vnder the gouernment of their father That it may please him to graunt this grace c. The Cxliij Sermon which is the fifth vpon the .xxxvj. Chapter 25 Men behold it euery man seeth it a farre off 26 Behold God is great the number of his yeares is not knovvne there is no counting of them 27 For hee restrayneth the droppes of vvater and aftervvarde maketh the raine of his moysture to poure dovvne 28 He maketh it to come from heauen and it sheadeth dovvvne vpon the multitude of men 29 VVho can knovv the diuersitie of his Clovvdes and vvhat is the heape of his Tent 30 He stretcheth out his light and couereth the rootes of the Sea. 31 By them doth he execute iustice vpon the people and giue abundance vvherevvith to liue 32 He clotheth his drie streames vvith the clovvdes and commaundeth them to go agaynst them 33 His companion brings him tidings of strife and there is anger in mounting vp WEe haue too beare in minde the matter that was glaunced at yesterday namely how it is shewed vs heere that although men woulde
works And why Bicause we be not acquainted with oure owne smalnesse nor haue at any tyme learned that God intendeth to holde vs in awe to the ende wee shoulde not presume aught of our selues when he giueth vs such instructions here bilowe VVe nede not mount aboue the cloudes to know the incomprehensible maiesty of our God let vs but cast downe our eyes and looke to our feete as I haue sayd afore we shall be confounded out of hand How then should it be possible for vs to enter into the secret purpose of our God to know al things so as nothing might escape vs Our nature were rather to go downwarde than to mount vpward VVho is he then that hath giuen vs wings to stie so high Nay we be so lūpish that we fall alwaies to the ground and yet notwithstanding if we looke but euen vpon the things heere beneath beholde they be as bottomlesse pittes to swallow vs vp And howe shall wee then mount vp to heauen too searche the things that God hath shet vp there Muste it not needes be a marueilous ouerweening and such a one as cōmeth of forgetfulnesse For if we had but one drop of settled witte surely we would rather learne to be modest Yee see then that this doctrine is not superfluous at leastwise if men woulde put it well in vre But for a conclusion let vs learne that God hath granted vs a singular benefite forsomuch as in this our weaknesse rawnesse of vnderstanding hee hath gyuen vs a farre better thing than the sight of the bottomlesse deepes VVhy so For in the Lookingglasse of his Gospel he maketh vs to behold the secretes of heauen so farre foorth as is expedient for vs Yea I say so farre as is necessary for vs for it is not for vs to follow our owne foolish and inordinate lustes but we must cōtent our selues with that which God openeth vnto vs not be curious in searching beyond his word Let it contente vs that hee inlighteneth vs with his holy spirite to the ende wee may iudge of his woorkes as becommeth vs And if we do so then shall the thing be fulfilled whiche Moyses sayeth namely Say not any more who shall go downe into the deepes VVho shall climbe vp aboue the clowdes VVho shall go ouer the Sea Beholde the woorde of God is in thy mouthe and in thine heart Content thy selfe So then seeing that God granteth vs this prerogatiue of teaching vs all things in his schoole which hee knoweth to be for our profite it is as good as if he made vs to passe ouer the sea or to go down into the deepes or to climbe aboue the clowdes or to be short to come as it were into his bosome VVhat desire we more Then let vs bee contented with the knowledge whiche hee gyueth vs as nowe by his woorde and by the learning of his Gospell wayting till hee discouer it more fully and largely vnto vs which shall then come to passe when hee maketh vs to see the things face to face which we see now but in part Nowe lette vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to make vs so to feele them as we may thinke better vpō the wantes and corruptions of our nature than wee haue done to the end that we distrusting ourselues and being vtterly at our wittes end may run vnto him not desire any thing but that he will so gouerne vs as wee may bee clenzed from all our vices so reformed after his image as all the sinfulnesse of our nature may be beaten downe killed to the ende that we feeling how his power hath wrought so in vs may glory in nothing but in his meere goodnesse That it may please him to graūt this grace not only to vs but also to al people and nations of the earth bringing backe al poore ignorant soules frō the miserable bondage of errour and darknesse to the right c. The Cl. Sermon which is the fourth vpon the .xxxviij. Chapter 18 Hast thou considered the large places of the earth tell if thou knovve all this 19 VVhich is the vvay vvhere lyght dvvelleth and vvhere is the place of darkenesse 20 That thou maist receiue it into his boundes and vnderstande the pathes of his house 21 Hast thou knovvne before thou vvert borne though thy dayes be many in number 22 Hast thou entred into the treasures of the snovve Or hast thou seene the treasures of the Haile 23 VVhich I haue layde vp for the tyme of aduersitie and for the day of vvarre and battel 24 By vvhat vvay is the light parted and is the East vvinde scattered vpon the earth 25 VVho is hee that hath deuided the course of the Rayne and the vvaye for the lyghtning of the thunders 26 To make it rayne vpon the land vvhere no person is vpon the vvildernesse vvhere is no mā 27 To fill the vvild and vvast places and to make the budde of herbes to come foorth 28 VVho is the father of the rayne or vvho hath begotten the droppes of the deavve 29 Out of vvhose belly came the yce and vvho hath ingendred the frost of the heauen 30 The vvaters are hidden as a stone and the face of the deepe is frozen 31 Canst thou restreine the pleasantnesse of the Pleyades or vntie the bandes of Orion 32 Canst thou make the Mazzaroth to come forth in their time or canst thou guyde Arcturus vvith his Sonnes ALthough the matters that are rehersed heere do seeme to bee none other than such as are commōly knowne already yet if wee looke well too all things euery man will deeme it needeful that our ouerweening should be repressed not with a woord or twayne but with long declaracions such as God maketh here For although we haue graūted that our wits are to weake to comprehend Gods works yet notwithstanding there needeth but the turning of a hand to leade vs into some foolish curiositie and presumption and that foolehardinesse caryeth vs away headlong like a madnesse And therefore let vs not thinke it straunge that our Lorde vseth here so long talke to make vs perceiue how it is not for vs to iudge of his works but that it is ynough if wee know them in part according to our rudenesse and that he giue vs some taste of them And that is the meane wherby we shall to our profite beare away the things that shall bee spoken thereof Now let vs looke vpon that which is sayd heere Mention is made of the earth and God demaundeth whither a man be able to measure it or no. And there is a dubble measuring of the earthe The one is too knowe of what largenesse the worlde that is inhabited is of and this may after a sort be comprehended by coniecture Also there is the whole earth in it self in comprehending the same parte that is so couered with the sea as it is not seene and it is impossible too