acknowledging him to be iust and vpright and not too grudge against him nor to fall striuing with him assuring ourselues that we shall always be vanquished in pleding against him So theÌ„ the thing that we haue briefly to beare in mind in this story is that God hath such a souerainty ouer his creatures as he may dispose of theÌ„ at his pleasure and that when he sheweth any rigour which we thinke strange at the first blushe yet notwithstanding wee must holde our peace and not grudge but rather confesse that he is rightuous and wait till he shew vs wherefore he chastizeth vs And here withall we haue to behold the patientnesse of the man that is set heere before our eyes according as S. Iames exhorteth vs For when God sheweth vs that we ought to beare all the miseries that he shal send vpon vs we can well afooâ—d to confesse that it is our dutie so to doe but yet there withall wee alledge our owne frayltie and wee beare oureselues in hande that that ought to serue for our excuse VVherfore it is good for vs to haue such examples as shewe vnto vs howe there haue bin other men as fraile as we who neuerthelesse haue resisted temptations and continued stedfastly in obedience vnto God although he haue scourged them eueÌ„ with extremitie Thus haue we here an excellent mirrour Moreouer we haue to coÌ„sider not only the patience of Iob but also the issue of it as Sainct Iames sayth For had Iob continued in miserie albeit that hee had had more than Angelical strength in himself yet had that bene no happie issue But when we see he was not disappointed of his hope and that he found grace bycause he humbled himselfe before God vpon the sight of suche an issue wee may conclude that ther is nothing better than to submit ourselues vnto God and to suffer peaceably whatsoeuer he sendeth vs vntill hee deliuer vs of his owne mere goodnesse And herewithal besides the storie we haue to consider the doctrine comprised in this booke That is to wit concerning those that came vnto Iob vnder pretence to comfort him and yet tormeÌ„ted him much more than did his owne miseries and concerning the answeres that he vsed to repulse their checks wherwith it seemed they would haue dauÌ„ted him But first of all as in respect of our afflictions we haue to note that although God send them and that they proceede from him yet notwithstanding the diuell also stirreth them vp in vs according as S. Paule telleth vs that we haue war against the spirituall powers For when the diuel hath once kindled the fire he hath also his bellows that is to say he findeth men that are fit to pricke vs always forwarde both to feede the euill and to encrease it So then we shall see how Iob besides the miserie that he endured was also tormented both by his friendes and by his wyfe and aboue all by such as came to tempt him spiritually For I call it a spirituall temptation not only when wee be smitten and afflicted in our bodies but also when the dyuell coÌ„mes to put a toy in our head that God is our deadly enimie and that it is not for vs to resort any more vnto him but rather to assure our selues that henceforthe hee will not shew vs any mercy See whervnto al the discours tendeth which Iobs friends layd afore him It was to make him beleeue that he was a man forsaken of God and that he deceiued himself in imagining that God would be mercifull vnto him Surely these spirituall battelles are farre more harder to be borne than all the miseries and aduersities that we can suffer by any persecution And yet doth God let Satan ninne so farre vpon the brydle that he also bringeth his seruants with him who giue vs such assaults as wee see Iob hath endured Marke well this for a speciall poynt But here withall we haue further to marke that in all this disputation Iob mainteineth a good case And yet it is more that Iob mainteining a good quarell did handle it il and that the other setting forth an vniust matter did conuey it well The vnderstanding of this will be as a key to open vnto vs all this whole booke Howe is it that Iob mainteineth the good case It is in that hee knoweth that God dothe not euer punishe menne according too the measure of their sinnes but hath his secrete iudgementes whereof he maketh vs not priuie and therefore that it behoueth vs to wait till he reueale vnto vs for what cause he doth this or that Thus is he in this whole discourse persuaded that God doth not always punish meÌ„ according to the measure of their sinnes â–ª and therevpon assureth himselfe that he is not a man reiected of God as they woulde make him to beleeue Beholde heere a good and true case notwithstanding that it be ill handled For Iob raungeth here out of his boundes and vseth such excessiue and outrageous talke that in many pointes he seemeth a desparate person And specially he so chafeth as it seemeth that he would euen resist god Thus may vee see a good case missehandled But on the contrarie part they â–ª that vndertake the euill case that is to wit that God doth alwayes punishe men according to the measure of their sinnes haue goodly and holie sentences and there is nothing in their whole talk which would not entice vs to receyue it as if the holy Ghost himselfe had vttered it For it is plaine truth they be the groundes of religion they treate of Gods prouidence they treat of his iustice they treate of mennes sinnes Thus see wee a doctrine whiche wee must receyue without gaynsaying and yet the drifte of it is euill namely for that these men labour thereby to cast Iob into despaire and to drowne him altogither But hereby we see that when we haue a sure grounde it behooueth vs to looke that wee builde vpon it in such wise as all things be answerable therevnto according as Sainct Paule sayth of himselfe that he builded well for as much as he founded the Church vpon the pure doctrine of Iesus Christ and therfore that it hath such a conformitie in it as those that come after him shal not make any other foundation eyther of chaffe or of stubble or of any other brittle stuffe but haue a good foundation stedfast and substantiall readie layd to their hand Likewise in our whole lyfe we haue to looke vnto this point namely that if wee be grounded vpon good and rightfull reason it behoueth eche one of vs to stande vpon his garde that he reele not ne wauer not one way or other For ther is nothing easier than to marre a good and rightfull matter so sinfull is our nature as wee finde by experience at all times God of his grace may giue vs a good case and yet we may bee so stinged by our enimies that wee can not holde our selues within our
haue kept on their way in this rightnesse soundnesse can neuer be cōfounded True it is that to the worldward men may oppresse them with false slaunders and men may diffame them in suche wise as it shall seeme that they be the worst folke in the whole world according as we see the frowardnesse that reigneth nowadayes so as there is nother right nor indifferencie remayning VVe be come to the time wherof the prophet Esay cōplayneth namely that right is openly oppressed and vprightnesse and truth are chaced out of the world And besides this sayeth he although the mischeef be increased and ouerfloweth his bounds more more yet hath there not bene any man that hath vttered one word to cleere these things that are so confuzed but rather it hath seemed that euery man hath had a desyre too augment the mischeef Behold at what poynt we be But as I haue sayd heeretofore yee see it is an inestimable priuiledge that wee can hold that thing for good whyche the world hateth and that when men poynt at vs wyth their finger when they spit in our faces and when they trample all reason vnder foote Although we see all this yet notwithstanding we be not abashed so as wee shoulde inclyne too any wickednesse but doo alwayes continue fast rooted and grounded in the sayde truthe whych is myghtie ynough to maynteyne vs And so folowing that which is shewed heere let vs learne to hold vs always to the word of rightuousnesse assuring our selues that God will euermore bee on our side and that his truth will bee so myghtie that in the end it will get the vpper had True it is that forsomuchas men are fugitiue and runne on so headily the truth hath not alwayes his full scope and it will seeme erewhyles to be vtterly ouerthrowne but let vs haue pacience vntill the day of the Lord do appeare as sayeth S. Paule For that is it wherevnto he calleth them mocking at the ouerweening of suche as iudge so awkly ouerthwartly and confuzedly in charging him with those reproches But sayeth he I will wayt for the day of the Lord til God at length discouer the false slaunders wherwith I haue bin charged For whē that day sayeth he beginneth to appeare thē must ryghtfulnesse come abrode then must slaunderers bee conuicted and then must all things turne to their confusion Now if God euen in our whole lyfe graunt vs the grace too get the vpper hand of all maliciouse persones that go about to trample vs vnder foote when we shall haue walked vnfeynedly in truthe much more shall wee haue that preheminence when the cace concerneth fayth and the seruice of God the doctrine of saluation that is to wit God will giue vs such so stedfast a constancie that when the diuell shall haue bent all his force against vs he shall gayne nothing at our hāds according also as we haue a promis therof VVherof is it long then that we bee no stedfaster now adayes seeyng the troubles that are in the world whereof commeth it that wee see so many men giue themselues too naughtinesse Euen bicause they haue not this said rightnesse and bycause they bee not fensed against the manifold assaults whiche Satan bendeth agaynst them Verely there are some of a good minde if a man warne them they receyue chastizement quietly if no man trouble them it is well they will hurt no man neyther will they gyue any cause of offence But if they once see that iniquitie hath full scope and that if a man meene too liue simplely and vprightly hee shall bee pricked on the one syde and punched on the other then he starteth asyde and boweth wyth al wyndes And whereof commeth such inconstancie It is bycause they haue not the rightnesse that is spoken of heere well rooted in their harts Behold I say what is the cause why wee see so many wauering men who are not sure of the truthe of the Gospell insomuch that they be but as wethercockes that turne wyth euery wynd or as reedes that bow euery way And why is that Euen bycause they neuer knew the power of Gods woord and his truthe For it is certayne that the truth is so strong as the diuell may well assayle vs and woorke vs all the trouble that he can deuise but yet howsoeuer the world go wee shall holde our owne and wee shall abide stedfast in our state VVhat is too bee done then Let vs pray God to make vs feele the power of his word whereof mention is made here that is to wit how it is an inuincible fortresse that we may knowe the same by experience and in very deede wee be too blame if wee doo it not And let vs not say as many ignorant persons saye I knowe not on what syde to turne me for I see contrarieties in mennes opinions one sayes this and another sayes that True it is that there are dyuers opinions but so must our fayth be tried and God suffereth it according also as Sainct Paule sayeth that there must be heresies to the intent that such as are of God may be knowne by hauing this the constancie of cleauing continually vnto Gods truth neuer to be turned from the same Then if it be alledged that there are many incounters and disputations it is true but is that as muche to say as oure faith must therefore bee shaken for wherein shall the stedfastnesse of this ryghtnesse shewe it selfe that is too say how shall a man knowe that the truthe is so strong or where shall the power thereof shewe it selfe but in vs Like as in verye deede when it is sayde that Goddes woord indureth for euer it is not ment that it is alwayes but in heauen only but that it is also in the harts of the faythfull according as sainct Peter sheweth vs that although wee bee tossed with many stormes and tempests in this world yet shall our fayth neuer be shaken downe So then it is certayne that Gods truthe is myghtye ynough too withstand all assaultes according as it is sayde the victory that ouercommeth the world is this namely euen your faythe as Sainct Iohn sayes in his canonicall epistle And so are wee desyrous too profite well in the Gospell and in the schoole of God Then let vs learne not only too take and too followe that whiche is good but also too answer therevnto in such wise as wee maye protest I will doo such a thing not only bycause I hope too bring it too passe but also bycause God wyll gyue mee strength too withstande the temptations whych the diuell shall prepare against mee so as I shall neuer fayle whatsoeuer betyde And where as it is sayd whiche is the faultfinder among you that can find fault with any thing it is too shewe that the enemies of God may well practyze and well vse craftie conueyances and naughtinesse but they shall neuer obteyne too suppresse the truthe Not that they shall not streyne themselues
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
Seeing then that Eliu was instructed by God with skill too speake as wee haue seene the same was an extraordinarie matter And therefore we must not thinke strange that there is a great operation in him and that God sheweth heere an vnaccustomed power and that Eliu also feeleth him selfe as it were chaunged For to the intent that Prophesies should haue the more authoritie wee see that God hathe at times set some apparant markes in them Like as when God called Saule to the kingdom he so changed and renued him as he seemed to be 〈…〉 ite and cleane another man than he had beene afore And the texte it selfe sayth is Saule also among the Prophetes Then if God so touched those Prophetes too the quicke which were called to that state according too his promise and that the same was a customable order I say if he chaunged them in suche wise as it appeared that they were as menne rauished muche more reason is it that when he wrought in a heathen man which was out of his Church there must needes be some notable marke in that behalf so as the world might know that Gods hand was vpon him Howebeit for as much as the Diuell is alwayes an Ape of God and a counterfayter of his workes the like befell to the false Prophetes also of the Infidelles whiche brought them reuelations in the name of their Idols For they also were rauished VVhen a man came to inquire of any secrete thing at the Idolles which had the fame and renoume of foretelling things to come they had there their Prophets eyther men or women whiche were as it were halfe deade when they shoulde answere suche as came to inquire of them They drewe out their wordes like those that were falne intoo the falling sicknesse they fomed at the mouth and their eyes turned in their heades And this was done purposely bycause the Diuell would bleare the eyes of ignorant wretches and sot them after such a fashion as they should be moued to reuerence whether they would or no. As howe Needes must this bee through a heauenly power did folkes say seeing that men and women are so changed But as I sayde all this was doone by Satans pollicie who through a certeine slight did counterfait Gods workes and so disguise himselfe after that sort to the end that men shoulde not discerne but rather thinke that thinges which came from hell proceded from heauen Neuerthelesse we see wel that the cause why we ought not to think it strange that Eliu had such a vehement pang in his mind was for that God had ordeined him of purpose too vndertake the incounter against Iob and his freends Yea and it was requisite that God should woorke after a newe fashion in this man And why For youth of it selfe shall not be heard among men bicause that old men make great account of their age and thinke themselues to be of great abilitie and wisdome and that maketh them so much the more arrogant For by meanes thereof they are so forepossessed with a foolish opinion as they cannot finde in their harts to be taught but with great hardnesse and as it were by force Therfore it behoued God to touch Eliu to the quicke and to make a great alteration of mind in him to the end that his doctrine might haue some entrance be receyued amōg his elders To be short God mēt to authorize Eliu when he gaue him such a vehemēcie of mind But there is also the reason which I haue touched namely that he sawe the truth oppressed insomuch as Iob had mainteyned his quarell amisse although it was good and the other men had disguised things made an euil foundation abusing the talke which concerned God by alledging good and holy reasons for the proof of a wrong principle which they had taken Therefore at the sight of this he was moued with a zeale that he conceiued in himselfe and his heart did as it were boyle within him it would haue made him to burst if he had not discharged himselfe of it This ought to serue vs to double vse For first of all sith we see that God hath printed such a marke in the doctrine of Eliu and that the heauenly spirite is apparant in his mouth So much the more ought we to be moued to receyue his sayings For to what purpose hath God marked it so but too the ende it shoulde haue the more reuerence among vs So then forasmuch as God hath put his Seale to the things which Eliu shall discourse hereafter and woulde that his doctrine should thereby be made the more certaine vnto vs ▪ let vs not receiue it as the doctrine of a mortall man but let vs learne hereby to submit oure selues vnto it and let vs bee sure that our fayth shall not be grounded vpon the doctrine of a creature but that it is God which speaketh by the mouth of a man and vseth him as an instrument Lo what we haue to marke Howbeeit it behoueth vs to passe further namely that if the marke which was dimme in Eliu ought too serue to make vs receyue his doctrine with fuller obedience what is to be sayd of the great and notable proofes which God hath giuen vs by his law and by all his Prophecies True it is that Eliu bringeth the pure worde of God and that it behoueth vs too take the things that proceede out of his mouth as things that come of the holy ghost And why Bicause God hath stirred him vp to such a vehemēcie But if we consider how God hath magnified and approued his lawe and the doctrine of the Prophetes wee shall see a fashion that is much more mightie For when the lawe was published the ayre rored the Skies were shaken with thunder and lightning the Trumpettes sounded in the cloudes the earth quaked the Mountaynes remoued as sheepe at the voice of God and to be short there was no Element which gaue no recorde of that doctrine in shewing that it was altogither heauenly Also there followed miracles when the Prophet spake the heauenly power appeared alwayes with so great proofe as ought to put out our eies ▪ if we do not see it And therfore seeing we know it was Gods will that that one onely marke which he gaue vnto Eliu should cause the doctrine of Eliu to be receiued as of sufficiēt authoritie let vs vnderstand that when the law and Prophets come in question we ought to haue reasō to be more moued stirred vp according as the thing which is spoken of Eliu is but an appurtenance of the other Thus ye see what we haue to mark in the first place And in the second it behoueth vs also to marke that lyke as Eliu was moued with zeale when he saw men disguise Gods truth and falsifie his worde So must we also haue the like minde at the least Then if false Prophets 〈…〉 se vp to deface the good doctrine if wicked men disguise their
too feele our wretchednesse as wee may bee taught not to chalenge any thing at all to our selues nor too bee abused any more with vaine follies but too acknowledge that wee bee altogither miserable and therevpon to desire to be succoured of him through his mercy and be thankfull for the benefites which hee hath alreadie bestowed vpon vs to the ende that by his gracious goodnesse in continuing them towards vs wee may learne too apply them to the glorifying of his holy name and to dedicate them vnto his seruice beseeching him further too beare with our weakenesse vntill he haue vtterly ridde vs of it and transformed vs into his owne glorie And so let vs all say Almightie God our heauenly father wee acknowledge and confesse according to the truth that we be not worthie to lift vp our eyes c. The Cxxiij Sermon which is the second vpon the .xxxiij. Chapter 8 Doubtlesse thou hast spoken to mine eares and I haue heard this voyce of thy saying 9 I am pure and vvithout sinne I am cleane and there is novnrightuousnesse in me 10 He hath found occasion agaynst me and taken me for his enimie 11 He hath put my feete in the stockes and taken heede to all my vvayes 12 In this thou shalt not be iustified I vvill ansvvere thee that God is greater than thou 13 VVhy striuest thou agaynst him for he vvill not ansvvere to all vvordes 14 God speaketh once and tvvice and men heare it not WE must call to minde what was treated of yesterday that is to wit that God doth vs a great pleasure when he vouchsafeth to applie himselfe so farre to our infirmitie as too speake familiarly vnto vs by the mouthe of a mortall man whiche is like vntoo our selues For it is too the ende that beeing not put in feare by his maiestie wee should haue the better leysure to think vpon the things that he sheweth vs so as we may haue a quiet and troubled minde too conceyue well the doctrine that wee heare and too make our profite of it True it is that if God spake to vs from heauen it woulde moue vs the more and consequently the doctrine should be of the more authoritie howbeeit in the meane season we would be as it were agast and so should we not be masters of our wittes to consider what he sayeth But when a man speaketh wee may the better at our owne ease both â—aste and digest the things that are spoken Yee see then in what wise God beareth with vs Surely wee see that when the lawe was to bee published the people of Israell sayde let not the Lorde speake vnto vs for wee be vndone if we must heare him And why For since the time that God had begonne too shewe his Maiestie there was such a feare striken intoo their harts as the poore soules wist not where too become insomuch that they concluded that if God shoulde haue spoken to them still they should haue bin destroyed VVhen Moyses came abrode he was faine to hang continually a veyle before his face bycause God had giuen him a marke of his glorie and the Iewes were not able to abide it So then wee see that when God raysed vp men to teach vs by therein he hath a respect vnto our feebleuesse and vttereth not his power vnto vs too the intent we shoulde not be too muche dismayed but that we might haue our wittes at libertie too be edified by his doctrine so as the same might be familiar to vs and wee haue the more leysure to thinke vpon it and to applie our studie to it And hereby we be warned that we must not despise Gods worde when it is preached vnto vs by men for it were to villanous an vnthankefulnesse in vs if God shoulde abace and humble himselfe from his owne greatnesse to the intent to applie himselfe to our vnabilitie and we take occasion thereat to make no account of the things that hee sayeth vnto vs And therefore although this treasure of Gods woorde bee set before vs in earthen vessels that is to say by mortall men which are full of all infirmities yet muste wee alwayes esteeme it as it deserueth knowing that the men speake not in their owne name but are sent vnto vs of God who will be heard by their mouth Nowe let vs come to the vpbraydings which Eliu offereth here vnto Iob. Doubtlesse thou hast sayde in my hearing and I haue heard the voyce of thy woordes That thou art rightuous and without sinne and that thou art not guiltie of any iniquitie Therefore therein thou canst not iustifie thy selfe that is to say thou canst not maintaine thy quarell that thou hast not done amisse And that it is so howe wilt thou answere God seeing hee is greater than thou ThouÌ„ accusest him that hee hath sought occasion to punish thee and that hee hath set thy feete in the stockes so as thou hast no libertie to mainteyne thy cace But think not thou to escape by that For thou must be condemned and God must make thee feele that hee doth iustly punish thee after this sort Heere wee haue to examine first of al whether Eliu do charge Iob wrongfully or rightfully with intent too iustifie himselfe for it seemeth at the first sight that he hath mistaken Iobs talke and that hee turneth it slaunderously too another meening And for proofe heereof Iob neuer went about to chalenge such perfection as to haue no sinne in him wee haue seene the contrarie Therefore it should seeme that Eliu doth falsifie the wordes that he had heard and apply them to a contrary meening Howbeit forasmuch as God blameth him not as we shal see and that we haue already herd how he protested that he would not assaile Iob after the maner that the other had done let vs marke that here he taketh Iobs wordes as Iob himself ment them that is to wit that Iob had an eye to his present affliction as â—â— he should say true it is that I am a poore sinner I cannot denie but I haue committed many offences before God but in this I finde my selfe rightuous and God vseth hys absolute power against me in that I see not the reason why he tormenteth me after this sort for my affliction is ouer â–ª greeuous Although then that Iob ment not too iustifie himself generally yet notwithstanding he ment to iustifie himselfe in the cace of his affliction And it seemeth that Eliu doth him wrong still in this behalfe also For I haue tolde you alreadie that in very deed God ment not to punish Iob for his sinnes although hee might haue done it iustly but thought it ynough to trie his pacience And had not Iob reason seing he knew that For he framed himself to the ordinance and will of god But the answere is that in receyuing the afflictions which God sendeth vs as tryalles of our obedience after we haue perceyued that God punisheth vs not in respect of our offences or for that
that is spoken of here For wherin consisteth all our welfare Euen in that wee may boldly come vnto God and haue leaue to rest as it were in his lappe when wee be afflicted so as wee knowe that he will be mercifull to vs as be hath promised This say I is the souereine welfare of men so long as they liue in this world For vndoubtedly prayer is the thing whereby we come vnto god It behoueth vs to walke here by faith and God is absent from vs as in respecte of eyesight And although he dwel in vs by his power and make vs to fele his grace yet notwithstanding we be as it were separated from him too outward appeareance Neuerthelesse by prayer wee mount vp into heauen and present ourselues before his maiestie and to be short are ioyned vnto him Yee see then that here is a band of familiarity betweene God and men in this libertie which hee giueth vs to call vpon him But yet can we not pray vnto him as we ought to do except we knowe his goodnesse according as it is sayd in the fifth Psalme Lord I will woship in they temple euen vpon the multitude of this mercies Vntill such time as our God hath certified vs that he is our father it is not possible for vs to dare come vnto him our mouth is shet and our hart is locked vp and to be short wee are vtterly excluded from the priuiledge of calling vpō him And that is the cause why it is sayd that the holy ghost sealeth our adoption to the ende wee may crye Abba father wherby wee are sure that he will heare vs And in an other place sainct Paule sayeth that by Iesus Christ wee haue beleefe in God and this beleefe ingendreth trust too the ende wee may come boldly before the throne of God to pray vnto him Yee see then how it is shewed vs here that when a man is so comforted by the promises of the gospell byandby he calleth vpon God findeth fauour at his hand And so let vs marke first of all that all the prayers whiche men make without the tast of Gods goodnesse are but dissimulation yea and starke abhomination True it is that wee cannot be so sure of it as were requisite and although we pray vnto God yet haue wee not a perfect fayth but yet if wee haue not this full purpose in vs to go vnto God as to our father bicause he calleth vs and we be grounded vpon his promises we do but dishonour his name with our praying and all our prayers shal be turned vnto sinne And hereby a man may see how cursed and wretched the state of the Papists is And wee ought well to thinke vpon it to the end we may bee sory for their destruction and magnifie Gods goodnesse somuch the more in that it hath pleased him too drawe vs out of such a dungeon The Papists thinke they pray to God deuoutly ynough yea but in the meane whyle they hold this for a principle that a man must alwayes doubt of Gods fauour yea and they haue no ta stat all of Gods promises but go to it at all aduenture And that is the cause why they make so many windlasses seeke so many patrones and aduocates and deuise so many meanes too goe vnto god For they do him not the honour to submit themselues to his word and to trust fully to it So then yee see that the Papistes are alwayes in doubte yea and they will needes be in doubte be meanes wherof they are so farre off from the priuiledge of calling vpon God to be herd at his hand that they are rather continually beaten backe For as sainct Iames sayeth if a man come doubting too require any thing of God hee must neuer thinke to obteine ought And why For our prayers must me grounded vpon Gods word And therfore wee see that it is not without cause that 〈…〉 liu sayeth here that the man which is so comforted will pray vnto god But now let vs marke that wee 〈…〉 disposed to pray vntill wee knowe that God calleth vs There is one generall reason which it behoueth vs to hold ▪ according to that which is sayd in the Prophet I will say you are my people and you shall aunswere mee 〈…〉 our god God must begin and thunder vnto vs if wee will bee sure of our saluation there shall bee no good melody except God haue first thundered into vs that is to say except he haue giuen vs boldnesse by his promis to answere vntoo him as to our god And therfore as oft as we pray let vs begin at the promises which are conteyned in the holy scripture and consider that God calleth vs to him that he promiseth to heare vs and that wee may boldly go vntoo him Yea but yet let vs not ceasse in the meane whyle to walke in feare but let vs consider that wee come to present our selues before the maiestie of our God let that say I leade vs to humilitie and reuerence according as it is sayd in the text whiche I haue alledged out of the fifte Psalme namely Lord I will enter into the temple and worship in feare So then let vs consider the maiestie of God that wee may bee afrayde and stoupe and submit ourselues with all lowlinesse and yet notwithstanding let vs not cease to take courage continually and too become bold And why Bycause it hath pleased our good God too call vs vntoo him and too promise vs that our comming too him shall not be in vayne Yee see then how wee haue too marke that although wee haue conceiued an assurednesse of Gods good will and do fully beleeue that he will receyue vs Yet notwithstanding we must not ceasse too humble our selues too him with all lowlinesse knowing that wee shall alwayes find him a pitifull and mercifull father towards vs if in seking him wee hold the ryght way as he sheweth it vs. Now let vs fall downe before the face of our good God with acknowledgement of our faults praying him so to put them away as wee may not doubte but that he will accept vs as ryghteouse for our Lord Iesus Christes sake and to graunte vs the grace that our comming too present ourselues vnto him may bee not only to be discharged of the burthen of our sinnes but also too bee so clensed as hee may dwell in vs and so gouerne vs by his holy spirit that we may walke in all obedience to his lawe and to his holy commaundements which hee hath giuen vs And so let vs say Almighty God our heauenly father we acknowledge and cōfesse according to the truthe that wee be not woorthye to lyfte vp our eyes to heauen to present our selues before thee nor to presume so farre as that our prayers should be c. The ▪ cxxvij. Sermon which is the sixth vpon the ▪ xxxiij Chapter 26 He shall pray vnto God who will be fauorable to him he shall see his face with
confounded nowadayes lette vs learne too returne thether as God calleth vs whiche is that his doctrine shoulde bee heard and take place amongs vs so as all of vs shoulde be diligent to receyne it he which knowes hee hath done amisse should seeke to amend it that by that meanes we myght all doo honour to him that ought too haue souereyntie ouer vs and consider that if Iob were condemned for gyuing himselfe the brydle too muche in that hee mortified not his affections nor hilde them sufficiently in awe Alas what shall become of vs Then let vs thinke vpon it be ashamed to see the wretchednesse that hath reygned too muche amongst vs For I pray you to what purpose is it for vs too speake of the reformation of the Gospell when in the meane season wee stryue after this sort against God whereas wickednesse hath his full scope nowadayes so farre of are men frō repressing it that it is rather mainteyned with tooth and nayle insomuch that if a man take vpon him to speake and to shew them their faultes then the lambe doth alwayes trouble the water These stinking goates that croude thēselues intoo Gods churche do trouble and defile all the holinesse that God hath set amongs vs by his word in the meane whyle these silie lambes muste be accuzed as though they were the cause of all the euill Sith wee see this let vs learne to strengthen incourage ourselues that when wee see the euill in others we may take heede that it bee not also in ourselues And furthermore whē we feele that our Lord graunteth vs the grace too submit ourselues vnto him in all mildnesse so as we suffer ourselues to bee taught although we see wickednesse raygne not onely let vs not cōsent vnto it but also let vs resist it stoutly to the vttermost of our power For he that dissembleth or draweth a curten before his eyes whē wickednesse rangeth abrode the deuill carieth away his vnderlings after that sort is as gilty in Gods iudgemente as if hee had maynteyned the euill Thus ye see how we ought to practize this doctrine if wee will do God his dewe seruice and acknowledge him to be Lord souereygne ouer all monarchies and principalities in the worlde Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes praying him to make vs to repente them that beeing gouerned by his holy spirite we may fight mansully agaynst all the temptations and afflictions of the worlde and whyle that it shall please him to keepe vs heere wee may seeke to bee altogither subiect to his holye commaundementes And so let vs say Almightie God our heauenly father we acknowledge and confesse according to the truth that wee be not woorthie to lifte vp our eyes to heauen to present our selues before thee nor to presume so farre as that our prayers c. The .cxxxvj. Sermon which is the first vpon the .xxxv. Chapter ELiu proceedeth saying 2 Diddest thou thinke this aright vvhen thou saydest my rightuousnesse is aboue God 3 For thou hast sayd vvhat shall it profit mee or vvhat shall it auayle mee not to haue sinned 4 I vvill ansvvere thee and thy freendes likevvise 5 Looke vp to the heauens and behold them looke vp to the ayre that is aboue thee 6 If thou sinnest vvhat dost thou against him And if thy sinnes be multiplied vvhat hurtest thou him 7 If thou be rightuous vvhat giuest thou him Or vvhat shall he receyue at thy hande ELiu continueth heere still to blame Iob sor blaspheming the ryghtuousnesse of God he groundeth it vpō this poynt that Iob had ment that his owne rightiousnesse surmounted God. Not that he vttered those words or pretended any thing but by cause hee had mainteyned his owne rightuousnesse in such wise as though God had tormented him wrong fully and without cause And therevpon it shoulde haue insued that God dealte not reasonably with him but afflicted him out of measure Howbeeit for the better conceyuing hereof it behoueth vs to call to mind what hath bene sette downe heeretoofore VVhen Iob spake of his owne ryghtuousnesse it was onely to the ende to shewe that hee was not punished for his offences and that hee ought not too bee iudged wicked bycause God afflicted him so greeuously aboue all other men For as I haue told you God in afflicting men hath not alwayes an eye too the punishing of theyr sinnes but intendeth too trye their pacience as bee sell vnto Iob when God gaue Satan the brydle For it was not bycause Iob was a naughtye packe and had prouoked Gods wrath by greate offences No but although Satan founde no faulte in him yet notwithstanding he obteyned leaue to torment him So then the cause why God afflicted Iob after that sorte was not for that he was angrie with him but for that he intended to trye his obedience that it might be a mirrour vnto vs Therefore Iob fought very well in saying that he was not punished for his offences but that there was some other respect And therein he deserueth not to be condemned But his faulte was that beeing troubled with the vehemencie of his passions he thought firste of all that God vsed no measure but was so sore agaynste him and that a poore creature oughte not too bee punished after that sorte and so did hee murmure in that behalfe True it is that Iob flattered not himselfe in his infirmitie but yet had he not so good stay of himselfe as hee ought to haue had And agayne the greatest mischeefe was that hee thought vppon nothing but his anguishe insomuche that at tymes his fayth was as it were choked and hee looked no more to the heauenly life nor to the reward that is promised too all the faythfull after theyr manfull fighting He coulde not atteyne to that bycause he was forepossessed with his greefe and as it were troubled and vtterlye ouer whelmed Yee see then that Iob confesseth ryghtlye in generall that God hath prepared an euerlasting heritage that cannot fayle for those that are his and that the wicked also cannot scape his hande but although they triumphe in this world and take their pleasure heere yet they shall pay very deere for it Iob knewe all these things in generall but when hee ment to apply the doctrine to himselfe he coulde not bring it to passe bycause his hearte was distressed and hee stormed too muche VVhen hee was at that afterdeele hee gazed here there coulde not see three foote afore him without dazeling of his eyes his wits were after a sorte berest him That was the cause why he could not cōfort himself with the hope of the reste that was promised him For hee had assuaged all his anguishe if he had remitted himself vnto God to say euen so Lorde yet haue I alwayes hoped that thou wilt make mee feele that such as shall haue suffered their afflictions paciently shall be happy in the
gluttonie according as there be some countries that are specially giuen thervnto some their ambitiouse pompe some their vaine vvorldlinesse some their snatching and extortion as vvel pryuate as publike othersome their crueltie and insatiable desire too shed mannes blud in spight of all lavves and to the confusion of all ciuill order among men They shall say I haue this little vvord of Sainct Peters to vvey vvhich ought to astonish thē more than all the thunderclappes that euer rattled in the aire that is to vvit that if chastizemēt begin at the house of God at those vvhich are the true Christians vvhat shall the end of these be vvhich rebell against Gods Gospell if the rightuouse do hardly scape vvhere shal the vvicked and sinfull appeare Behold the thing that all the good seruants of God and all faithfull preachers of the Gospel do brotherly pray for at this day as men haue done hertofore Behold the thing that al the little flocks of the reformed churches dispersed heere there do pray for behold the thing that euen Iesus Christ as yee vvould saye in his ovvn person prayeth for is that they may by him be reconcyled to God receiue his grace in such vvise as it may not be in vaine And it is to be hoped that God of his great mercie vvil yet notvvithstanding bring many of that sort too such chaunge as he vvill make them true and earnest follovvers of the Gospell as he hath done oft heretofore Notvvithstanding if any or many of thē being so intreated for Iesus Christs sake do harden themselues let suche vnderst and that they shall not scape Gods hand at the last day and it may be that they shall feele it yet sooner too their greate confusion For it is he vvhose preheminence none others is in controuersie at this day and vvhich shall of a truthe get the vpper hand of all his enimies early or late vvhatsoeuer betyde He is vvilling to haue pitie vpon his creatures and by vvord he giueth comfort and patience to all such as are pinched but specially he comforteth those that are already vnder his banner graunting them to haue peace in him although they haue none in the vvorld Amen At Geneua the first day of Iune 1563. ¶ A TABLE AND GATHERING TOGE ther of such places of the Scripture as are expounded and aptly applyed by the Author in these his Sermons The first number signifieth the Chapter of the booke of the Byble the second the verse of the sayd Chapter or being but one number it signifieth the verse of the Chapter nexte before the thirde by A or B the first or second Columne of the leafe the fourth the lyne of the Columne Genesis 1. 2. THE earth was without forme and voyde and darkenesse was vpon the deep 740. b. 19. 3. 4. GOD sayde let there bee light and there was light and God seperated the light from the darknes 212. 6. 37. 710. b. 28. 14. God sayd let there be lightes in the firmament of heauē◠to seperate the day from the night and let them be for signes and for seasons and for dayes years 775. b. 2. 16. GOD then made two great lightes the greater light to rule the day and the lesse light to rule the night 172. a. 6. Subdue the earth and haue dominion ouer the fishes of the sea ouer the soules of he auen and ouer euery beast that moueth 110. b. 18. 28. Haue rule ouer the fishe of the sea and ouer the foule of the heauen and ouer euery beast that mooueth vpon the earth 781. a. 15. 31. Al things that God had made were good 300. b. 14. 2. 1. The heauens and the earth were finished and all the hoste of them 172. a. 56. 17. As touching the tree of know leadge of good and euill thou shalt not eate of it 571. a. 25. 20. God foūd not amōg the beasts of the fielde an helper meete for Adam 55 b. 6. 24. The man and the vvoman shal be one fleesh 363. b. 35. 3. 5. Ye shal be as Gods knowing good and euill 526. a. 16. 6. Eue seeing that the tree was pleasaunt and good for meat she did eat 571. a. 22. 577. a 46. 7. Adam and Eue after they had transgressed couered themselues with leaues 572. b 23. 601 a 36. 12. The woman vvhich thou gauest to bee vvith mee hath deceiued me 422. a 60. 601. b 26. 4. 4. The lord had respect to Abell and to his offering 12. a 33. 7. If thou dost not well sinne lyeth at the dore 650. b 15. 8 Cayne slew Abell 351. b 20. 13. My punnishment is greatter then I can beare 113. b 58. 601. a 61. 689. b 10. 5. 22. Henoch walked vvith God 410. a 16. 6. 3. My spiritte shall not alway striue with man. 398. a 54. 5. God saw that the wickednesse of man vvas great in the earth 336. a 43. 6. God repented that hee hadde made man in the earth and was sorie in his hart 198. a 23. 7. God sayde I will destroy from the earth the man that I haue made for it repenteth me that I haue made them 336. a 43. 9. Noath vvas a iust and vpright man in his time 205. a 38. 7. 11. In the time of the flood all the fountains of the great deep were broken vp and the windovvs of heauen vvere open 761. b 42. 23. All the substance that was vppon the earth was destroyed 442. b 35. 8. 20. Noath built an alter c. and offered burnt offering 12. b 40. 13. The earth could not containe Abraham and Lot that they might dvvell together for their substaunce was great 7. b 28. 820. a 60. 16. God sayd to Abraham that he vvould make his seede as the dust of the earth 351 b 22. 14. 18. Melchizedech vvas a priest of the most high God. 3. a 23. 15. 1. God is the revvard of Abraham 413. a 45. 5. The seed of Abraham shall be multiplied like the Starres of heauen 351. b 23. 12. VVhen the sunne went down there fell an heauy sleep vpon Abraham and loe a very fearefull darkenesse fell vpon him 77. b 59. 15. Thou shalt be buried in a good old age 407. b 28. 17. 1 VValke before me and be thou vpright 224. b 18. 18. 19. Abraham will commaūde his sonnes and housholde after him that they keep the way of the Lord 302. a 45. 20. The cry of Sodom and Gomorha is great and is come vp vnto me 686. b 18. 23. 25. VVilt thou destroy the righteous vvith the wicked 180. b 31. 450. a 60. 671. a 16. 35. 19. 24. God caused to rayne vppon Sodom and Gomorha brimston and fire 442. b 32. 23. 1. Sara liued an hundred and seauen and twenty years 820. a 61. 24. 35. The Lorde hath blessed Abraham wonderfully vvith sheep and Bieues and siluer and gold and men seruauntes and maydseruants and Camels and Asses 7. b 28. and
a 24. 17. Avvake and stande vppe O IERVSALEM vvhiche haste drunke at the hande of the Lorde the Cuppe of his vvrath thou hast drunke the dregges of the Cuppe of trembling and wronge them out 691. a 20. 52. 1. Aryse arise putte on thy strength O Sion put on the garmentes of thy beautie for hencefoorth the vncircumcised and the vn cleane shall passe no more by thee 6â—0 b 1. 7. Hovv beautiful are the feet of him that declareth and publisheth peace that preacheth the SaluatioÌ„ 646. b 14. 11. Departe departe yee goe out from BABYLON aud touche no vncleane thing goe out from the middeste of her bee yee cleane that bear the vessels of the Lord. 41. a 3. 54. 7. 8. GOD forsaketh the faythfull for a little whyle but with great compassion vvill hee gather them 361. a 14. 55. 6. Seeke yee the LORDE vvhyle hee may bee founde call vppon him whyle hee is neare 155. b 48. 9. As the heauens are hyer then the earthe so are my vvayes hyer then your vvayes and my thoughtes aboue your thoughtes 456. b 22. 715 a 57. 716. a 53. 57. 20. The wicked are lyke the raging seas that can not rest vvhose waters cast vp mire and dyrt 303. a 5. 58. 2. The Hypocrites crye from day to day and desire to know my vvayes they vvill aske wherefore haue wee fasted and thou seeest it not wherefore haue vve humbled our soules and thou regardest it not beholde in the day of your faste you will seeke your will and constrayne yourdetters 260. a 20. 7. VVhen thou seest the naked couer him and hyde not thy selfe from thine ovvne fleshe 545. a 6. b 10. b 1. 59. 1. The hande of the Lorde is not shortened that it cannot saue 359. b 30. 2. Your sinnes haue hidden the face of God from you that hee will not heare 191. a 25. 4. They conceiue felonie and bring forth iniquitie 317. a 17. 9. Iudgement is farre from vs and Iustice commeth not neare vs vvee wayte for lyght but loo it is darkenesse for bryghtnesse and wee walke in darkenesse 311. a 30. 14. Iudgement is turned backwarde and iustice standeth a farre of 131. b 7. 60. 1. Arise O Ierusalem bee thou illuminated for thy light is come 469. a 59. 61. 11. As the earth bringeth foorth her buddes euen so the Lord will cause righteousnesse to grow and praise before all the Gentiles 645. b â—8 64. 4. They haue not hearde fince the beginning of the worlde they haue not hearde with the care neyther hath the eye seene another GOD beside thee that doeth such thinges for those that wayte vppon thee 742. b 17. 808. b 10. 7. O Lorde thou hast hidden thy face from vs 648. a 1. 8. VVee are the woorkemanshyppe of the LORDE 294. b 60. 65. 1. I haue beene sought of them that asked not for mee and haue beene founde of them that sought mee not I sayde too a people that called not on my name here I am here I am 649. a 59. 23. The people of GOD shall labour no more in vayne 757. a 13. 65. 24. GOD heareth those that feare him before they call 357. a 1. 357. b 48. 449. b 37. 562. b 44. 66. 1. Heauen is GODS seate and the earth is his footestoole 435. b 43. 2. VVhome should I beholde but him that trembleth at my words 170. a 2. 5. Heare the woorde of the LORDE all ye that tremble at his woord 170 a 2. 24. They shall see the deade bodies of those men that haue transgressed agaynst mee their woorme shall not dye and their fyre shall not be quenched 590. a 22. Ieremie 1. 10. I Haue set thee ouer the nations and ouer the Kingdomes to plucke vppe and to â—oote out too destroye and throw downe too buylde and to plante 675. a 45. 18. I haue made thee as a wall of brasse against the Kinges of Iuda 627. a 41. 2. 13. My People haue committed two euilles they haue forsaken mee the fountayne of liuing waters to dig them pits euen broken pittes that can holde no water 126. a 54. 159. a 34. 27. The wicked haue tourned theyr backes vnto me 410. a 18. 5. 3. O Lord are not thine eies vpon the trueth 4. a. 5. 14. God putteth his woorde as a fyre in the mouthe of those that refuse him and themselues shall bee as wood and the same shall consume them 395. b 29. 22. God hath placed the sande for the bondes of the sea and it can not passe it the waues thereof doe rage and roare but they canne not passe ouer it 493. b 12. 761. b 49. 24. Let vs feare GOD that geueth vs the rayne of the morninge and of the eueninge in due season 745. b 68. 7. 11. My house is made a den of theeues 260. a 40. 9. 23. 24. Let not the wyse man glory in his wysedome nor the stronge manne in his strength but let him that glorieth glory in that he knoweth God who is the Lorde whiche sheweth mercy iudgment and righteousnesse 532 a 47. 10. 13. GOD by his voyce geeueth the noyse of waters in the heauen and causeth the clowdes to ascende from the endes of the earthe hee tourneth the lightenings to rayne and bringeth foorth the windes out of his trea sures 745. b. 68. 23. O LORDE I know that the waye of manne is not in himselfe neyther is it in manne too walke and directe his steppes 66. a 47. 24. O lord correct me alwayes by reason 194. a 59. 283. a 17. 11. 12. The cityes of Iuda and the inhabitaunts of Ierusalem shall crie c 562. b 60. 20. God tryeth the raines and the hart 679. a 24. 12. 1. 2. Lorde If I dispute with thee thou art righteous 457. a 8. 3. Lorde pull them out that dispise â—hee lyke sheepe to the slaughter 690. a 14. 15. 20. I will make thee vnto this people a stronge brasen wall and they shall fight against thee 627 a 41. 1â— 7. 8. VVhoe so trusteth in the LORDE shall bee as a tree that is planted by the waters which spreadeth out her rootes c. 158. b 19. 315. a 5 350. a 24. 380. a 24. 10. I am the Lord that searcheth the hearte and tryeth the raynes 149. a 6. 18. 17. I will shewe them the backe in the day of their calamitie 648. a 2. 20. 17. O Lorde thou hast abused me and I am abused 608. b 36. 12. The Lorde tryeth the righteouse and seeth the raines and the hearte 679. a 24. 23. 29. The word of the Lord is like a fire 395. b 29. 24. 3. The Lorde sayde what seest thou Ieremie and hee sayde figges the good figges very good and the noughtie very noughtie which cannot bee eaten they are euill 812. b 37. 7. I will geeue a hearte too the people of Iuda for too know mee 225. a 14. 25. 9. I will sende Nabuchodonozor the king of Babell my seruant 37. b 50. 29. I beginne to sende affliction vppon the
into good towardes his chosen 25. a. 25. Gods apparell or clothing 795. a 49. VVhat is ment by Gods arme 795. b 18. Gods bearing and forbearing of vs is of his own free mercy 711. b 54. VVhat it is to be written in GODS Booke 350. b 40. Gods concealing of thinges from our knowledge is for that our capacity is not able to conceiue theÌ„ 636. a 24. Gods doinges are incomprehensible to vs furtherforth than he listeth to reueale them vnto vs. 36. b 44. A comparison betweene God and vs to abate our pride in finding fault with Gods doinges 692. a 38. God doth not any thing that is not reasonable and righufull 35. a 60. 38. a 35. GODS euerlastingnesse compared with the shortnesse of our lyfe 763. b Gods goodnesse towardes vs 17. a 44 25. a 25. Gods goodnesse in giuing seasonable weather 775. a 33. GODS goodnesse in humbling himselfe to our capacity both in his doctrine and in his workes 16. a. 30. b. 29. 18. b 22 35. 39. a 50. 528 a 35. 736. b 3. 768. a 35. Gods goodnesse extendeth it selfe euen to the wicked 766. a 38. GOD sheweth his goodnesse towardes vs at all tymes 508. a. 50. VVe must repose our selues vppon Gods goodnes as Iob did 560. b 5. Howe wee ought to conceiue the goodnesse and power of God beleue in him 369. a 18. Gods intent in vsing goodnesse toward vs. 33. a. 14. 740. a 28. How vnmindfull we bee of GODS goodnesse in any of our aduersities 740. a 21. GODS grace is not to be measured by that that wee see 156. a 50. Gods grace is the only stay and repayrer of all thinges 83. b 43. VVhereof it commeth that wee bee destitute of Gods grace and holy spirite 28. b. 6. The papistes knowe not what grace is 447. b 55. VVee must goe still forward still in Gods schole and not stand still at a stay 805. b 55. Gods soueraignty oneâ— man and all other his creatures 1. a 15. and 27. 8. a. 41. 16. â—30 24. a 33. 34. a 38. VVherevnto the consideration of Gods soueraignty leadeth 96. a 12. GODS spirite raigneth aboue the order of nature 619. a 17. 620. a b 730. a b. The woonderfull alteration that Gods spirite woorketh in mennes hartes 817. a 58. Gods wil is the rule of al righteousnes 682. a 50. GOD sheweth an incomprehensible wysedome euen in the basost and smallest thinges 772. a 16. GODS woorde is not heard of it selfe but by reason of our dulnes 18. b 30. GODS woorde must not be forbidden to bee redde of any man 18. b 27. GODS woorde and trueth are dishonoured when it is put to an euil vse 2. a 35. VVith what mindes men doe commonly heare and reade GODS woord 714. a. 31. VVhy GOD sendeth his woord vnto vs. 304. b 40. It is best for vs that God haue his ele vppon vs. 147. a 53. The way to come vnto God 260. b 31. VVe cannot bring any thing to God to pleasure with all 701. b 40. 702 a 20. How God sheweth himselfe vnto vs 174. a 25. The thinges that are in God can not be deuided the one from the other 151. a. 18. VVhy the Scripture termeth GOD our Buckler Sheeld wall trench Rampire Bulwarke Tower Fortresse 22 b 44. VVho so euer setteth hym selfe agaynste GOD setteth himselfe against al right and equity 151 a 33 Looke more in the Titles of Almightynesse Afflictions Benefites Beeinges Chastizementes Defence Face Goods Gouernement Giftes Glory Hotynesse Honour Iustifie Iustice Iudgements Knowing and Knowldge Lawe Loue Liberality Maiesty Magnifie Prouidence Powers Rightuousnesse Soueraignty Trueth will Wisedome Workes Woord c. Gouernment Gouerners The maintenaunce of Gouernment common weales and eiuill pollicy is an euident proofe of GODS prouidence 718. a 12. VVhy wicked Gouerners are too bee honored and obeyed and how The state of Gouernment commeth of God and to what end it is ordeined 674. b 25. VVhy God suffereth wicked Gouerners and Officers to raigne ouer vs 671. a 19. 688. b 47. The demeanor of Princes Gouerners Iusticers in these daies 718 a. 56. Commonly the worst and wickedst haue the Gouernement of thinges in this world 670. b 46. It is meete that God should Gouern vs and that we should followe his holy will. 572. a 30. Earthly Gouernours haue neede too be put in minde of their dutie 671 a 24. VVicked Gouerners are to be rebuked by the Preachers 675. a 39. VVhy men are put in subiection and thraldom vnto Gouerners 780. b 53. All inferior meanes of Gouernment are but instruments seruauntes of Gods soueraign dominion 671 b 19. God is not only the maker but also the continuall and alonly Gouerner of all thinges 670. b 20. 671. b 6. 749. a 36. 778. b 7. Gods almighty power in Gouerning all thinges is an inuincible and peremptory proofe of his righteousenesse 670. b 41. 672. a 40. God Gouerneth guideth and directeth al thinges by his prouidence notwithstanding the manifolde troubles disorders in the world 713. a 1. 716. How GOD Gouerneth the worlde 438. b. 22. Godly Godly folke must alwaies resist euil 20. b 1. Godly folk are afflicted more roughly then reprobates 28. b 54. The honour that God doth vs in giuing vs grace to be Godly and to ouercome Sathans assaultes 19. b 10. God sometime clotheth the Godly with the spoyle of the wicked 515. a 44. Looke more in Faithfull Gospell The Gospell is a cleare loking glasse wherein vvee see God face to face 370. b 10. The doctrine of the Gospell belongeth to al sortes of men both wise and ignorant learned and vnlearned high or lowe 660 a 59. The doctrine of the Gospell can not be attained to by mannes natural vnderstanding 619. b. 10. The cause why the Gospell is preached 627. b 5. The chief end of the Gospel 645. b 36 The inestimable benefite and treasure of the Gospel and of al Godly comfort 645. a 55. 646. a 6. 648. a 32. The singular priuiledge which God giueth to those Countryes where his Gospell is preached 646. b 35. In the Gospell we haue infinite treasures of wisdome and knowledge 552. a 53. The coÌ„mon manner of mens knowing of the Gospell 661. a 27. VVhy the world hateth the Gospell 474. a 60. Good and Goods VVe must do Good to such as haue no meanes to recompence vs. 545. b 39. God giueth vs his Goods to the inintent we should relieue our Brethren with them 586. a 30. It is an vntolerable vice for a man to trust in his Goods 591. b 2. None of the Good turnes which are done in the worlde are done freely 542. a 45. Grudging or murmuring To murmur or Grudge against God for afflicting vs is as much as too iustify our selues aboue him or to make ourselues more righteous than he 613. a 36. To Grudge against GOD in afflictions is a priuie and indirect blaspheming of him 699. b 28. To Grudge at the prosperity of the wicked or at the disorder of
taking of the name of God in vayne 449. a 46. VVhat ought too come before our eyes as ofte as vvee pray 818. a 30 To what ende we must Pray chiefly 508. b 58. Of the hard and dangerous temptation when God heareth not our cries complaints and Prayers 356. b 43. 357. a 54. 563. a 47. The meanes and vvayes to succoure the afflicted by our Prayers 50. b 4 Prayer is signified by the stretching out of the hands 226. a 2. VVe must Pray in sorrowe 63. a 43. There is no right calling vpon God nor true Praier among the wicked â—33 b 7. The vse of Prayer 293. a 32. VVhat rule is to be obserued in Praier 100. a 14. 52. b 40. Iob vnhalloweth the name of God by his Prayer 100. a 19. Of Praying vnto Saincts 327. a 48. The way to come to God is Prayer 154. a 42. Our Prayers must not bee made in Hipocrisie 154. a 45. Tvvo things to be obserued in prayer 358. a 37. Our Prayers must proceede of fayth otherwise they shall not be heard 508. a 21. The vertue and preheminence of true Prayer 651. a 28. VVe must Pray continually 509. a 3. It is not inough for vs to Praye vnto God but vve must also bridle our affections 564. a 35. Although the Hipocrites Pray with some heartie affection yet they Praye not in truth 507. b 57. 508. b 38. The Papistes manner of Prayer 225. b 8. 651. b 13. 704. b 24. The Papistes fonde ground for their Praying to Sainctes 86. a 14. VVhy God heareth not the Prayers of the world 704. b 9. Howe men may Praye a right vntoo God. 651. a 33. 704. b 33. 708. a 58. Predestination Our saluation is grounded in Gods euerlasting Predestination and election 649. a b. The denyers of Predestination denye God too bee almightie 454. a 30. Preacher The reuerence that is due too the Preacher Minister or messenger of Gods vvorde 633. b 13. A godly Preacher or comforter is a singular benefite of God. 646. b 5. 647. a. Looke more in Teach Truth Word Preeste No man ought to take vpon him to be a Preest except he be called authorized of God. 816. b 14. Preheminence Hee that is in any Preheminence ought too consider that all men looke vpon him 554. a 58. Presumptuousnesse Proudfolkes and Pryde Presumptuousnesse is a kynde of dronkenesse 68. a 12. A presumtioÌ„ in proud folks 521. b 40 Our Presumptuousnesse keepeth vs from the true knowledge of gods rightuousnesse 78. a 54. b 10. Pryde throweth men headlong into hell or damnation 25. a 38. Pryde and Presumption bring vs to pouertie 79. a 7. Pride of knowledge carieth vvith it a carelesnesse 78. b 56. The Pryde of man in controlling Gods doings and workes and his blinde ignorance in them 750. b 40. 751. a b 752. b 8. 758. b 6. 759. a b 763. b 56. 764. a b. Of Pride in not humbling our selues vnto God. 297. b. 61. Proude folkes are the bondslaues of Satan 18. a 26. VVho be the Proud ones 797. a 20. The Pryde of men in prosperitie in trusting too them selues and too their vvorldly helpes 677. a 47. All Proud folkes are Gods vtter enimies he is at daedly and vnreconcileable foode with them 796 b 53. 797. a. There is nothing more against our saluation than Presumptuousnes 262. b 35. No man ought to be Proude of his owne greatnesse 676. b 2. VVe cannot come vnto Christe till vve be bereft of all our Pryde 727. b 18. Men are neuer so throughly humbled but ther remaineth stil some roote of Pryde in them 792. b. 7. The vvelspring of our Pryde in pleading against God. 681. a 19. Iob rebuketh the frovvard Pryde of man. 511. a 46. It belongeth only to God too roote out the Proud. 796. a 44. 797. a b 798. a b 799. a b. God destroyeth the Proud and spareth the meeke 796. b 1. 797. a b. 798. a b 799. a b. Meanes to pull dovvne the Pride of men and to bring them to humilitie 801. a 7. 802. a b. 803. a b. 804. a b. Profit VVee must seeke to take Profite by God his punishing of others 514 a 29. VVhen haue vvee Profited well in Gods schoole 460 a 58. 486. b 57. Promises Gods Promise must bee the rule of our imagination 67. b 43. The Promises of comfort help and saluation are generall to all men and ages 28. a 51. Difference betweene God his Promises that belong to this life and his spirituall Promises 514. b 19. Prophets and Prophesies The Prophetes and Prophesyings vvhich Gods Church ought too leane vnto 624. b 50. God setteth apparant markes in his Prophetes to the end they should bee the more reuerenced 624. b 16. The strange illusions of the heathen Prophets 624. b 38. Prosperitie The nature of men in Prosperitie 50 a 48. VVe ought to call vpon God in prosperitie as well as in aduersitie 508 b 54. 509. b 1. In Prosperitie vvee must prepare our selues to afflictions 117. b 26. 568. b 6. Prosperitie maketh all men forgette them selues 38. a 35. 97. a 53. 770. b Prosperitie maketh men both deafe and blynde to all goodnesse 723. a 59. Nothing is easier than for a maÌ„ that is in Prosperitie to beleue that he shall continue in it euer 548. b 59. VVhatsoeuer Prosperitie we haue it is no certeine and abiding state 549. b 15. Howe we ought to behaue our selfe in Prosperitie and aduersitie 336. b 13. Of the Prosperitie of the wicked 344 b 52. 349. a 30. Of the Prosperitie of the wicked our vnpacient grudging against it 375. b 36. The Prosperitie of the wicked is cur sed and miserable 87. a 44. The Prosperitie of the wicked turneth to their ruine and cofusion 165. a 31. 234. a 16. 392. b 32. Prouidence Gods Prouidence is a deepe secrete and must be so acknowledged of vs. 808. a 20. Gods continual and euerlasting Pro uidence doth as vvel ouerrule and guyde still the skies starres and planers as it did giue them their influences at the first 773. b 14. Gods Prouidence and wisdome vttred in the nature of the Estridge 783. a 36. Gods former Prouidence is a warrant of his Prouidence heereafter 773. a 56. Gods Prouidence in feeding the Lyons and other vvilde beastes and the birdes of the ayre 775. b 52. 776. a b. Gods Prouidence in restrayning the wilde beasts from deuouring maÌ„kynde 776. a 9. Seeing Gods Prouidence extendeth too the birdes and beastes much more shal it extend to vs. 784. a 34 Nothing happeneth but by Gods ordinaunce and Prouidence 25. b 40. The obiections of wicked worldelings against Gods Prouidence Predestination 638. b 1. The right considering of Gods Prouidence 671. b 48. VVith what reuerence Gods Prouidence and all other his secrets are to be talked of 808. a 52. Punishment Punishing God is rightuous in Punishing men 150. a 47. 613. b 30. As God is slowe in Punishing so Punisheth he the sorer 686. a 12.
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
to teach vs we reiect the assurance that god giueth vs of his doctrine 542. b. 48 They that despise their teachers offer wrong vnto God. 237. b. 21. All Popish Teachers are scorners of God. 215. b. 44. The condemnation of hypocriticall teachers 71. a. 47. Temptations Tempting Temptation 68. a. 50. Three degrees of Tentatiōs 282. b. 3. VVee are sometimes Tempted without any inward affectiō 577. b. 41. Temptation spirituall 1. b. 45. Temptations too any vnlawfulnesse come of the diuell 19. a. 16. Great difference betweene the beeing beaten downe with Temptatiōs and beeing shaken only and yet with standing them 282. a. 18. and so forth Temptations blot out the rememberance of Gods benefites 58. a. 3. The Temptations trialles and troubles of the godly are many and manifold 20 a. 50. 29. a. 50. VVhy vvee ought not too mislike of Gods doing when he causeth vs to be Tempted and tried 19. b. 22. The violence of Temptations and afflictions driueth euen the godliest to ouershoote themselues 663. b. 11. The saintes which God most loued haue bene in very great Temptation and how we ought too applie this to our comfort 320. a. 5. VVhy some men are stronger in tēptations and afflictions than othersome 27. a. 11. The greatest Temptation that can come to man is to be pressed with the feeling of Gods wraih 113. a. 61 114. a. 23. b. 32. 120. b. 17. Hovv the faithful ought to strengthē themselues in Tentations 338. b. 54. Gods strength neuer fayleth men in their temptations 53. a. 12. Our ouercōming of Temptations is not without leauing some markes of our infirmities 663. b. 22. The ouercomming and withstanding of Temptations and aduersities commeth of Gods power in vs and not of our selues 28. a. 41. 59. Satans chiefe Temptation in our afflictions 51. b. 10. Terrible To what end God sheweth himselfe Terrible to vs. 740. b. 35. 753. a 10. 754. a. b. 807. a. 8. Thankfulnesse VVhat maner of Thankfulnesse it be houeth vs to yeeld to God when we haue felt his mercy in forgeuing our sinnes 653. a. 50. All Gods creatures prouoke vs too Thankfulnesse towardes God. 705 b. 50. Thoughts The errour of the Papistes touching sinfull thoughts 48. a. 12. 664. a. 10 Threatnings Looke warning God denounceth not his threatnings in vaine 513 b. 51. Thryce VVhat the number of Thryce betokeneth in holy Scripture 658. a. 8. Thunder The ingendring of Thunder and lightning in the aire 736. a. 10. The Thunder is termed the voyce of God. 739. a. 49. The Thunder and tempestuous weather are messengers of Gods Maiestie and proofes of his prouidence and soueraigntie ouer all his creatures 743. a. 20. The Thunder and lightning make vs vnexcusable if we do not thereby both know feare and magnifie God. 739. b. 13. 741. a. 39. The Thunder maketh euen the Reprobates and Atheistes to knowe and confesse that there is a God. 752. a. Tormenter A man can haue no worse Tormenter then himselfe 271. a. 59. Trades All Trades are giftes of God. 521. a. 61 Trauell All Trauaile and turmoyle in the world can not make a man riche except God blesse him 514. a. 61. Trayterousnesse The proud Trayterousnesse of man. 289. a. 19. Treasure VVhat the similitude of the vvoord Treasure importeth 769. b. 50. Tumbe The heauen shall serue for a Tumbe to Gods Saintes 517. a. 15. Looke more in Buriall Trouble Such as are bold in Troubling others shal be danted by the hand of god 519. a. 25. Trust VVe must continually trust in Gods goodnesse 108. a. 61. 798. b. a. VVhat is imported by Trusting in God. 129. a. 13. 257. a. 38. Gods bereauing vs of all trust in our owne righteousnesse is to our singular benefite and welfare 660. a. 14. Our trust must not bee tyed too the things that are seene but we must Trust in God euen in the midst of death 561. b. 32. Truth VVhen God offreth vs his Truth we must receiue it vvithout replying or gainsaying 659. a 53. The Trueth of God shall neuer bee suppressed 132. a 56. 623. a 44. It is blafphemy against GOD too make countenance or consent to such as maintaine an euill case go against the Trueth 502. a 25. He that knoweth Gods Trueth must not keepe it close but is bound to his neighbours 302. a 25. VVhensoeuer we see a man striue against Gods Truth in woordes or vvorkes we ought to set ourselues against him 374. a 22. The feare fauoure or authority of man must not restraine vs from the maintaining or setting foorth of Gods Truth 625. b 50. 626. a b 627. a. VVe must not be afraid to maintain Gods Truth and why 701. a 33. VVhy men dare not maintaine the Truth the Punishment of their faint hartednesse 623. a 61. God is not worshipped if his Truth be not obeyed 129. a 28. Man of his owne nature cannot call vpon God in Truth 284. a 51. One cause that hindereth the simple sort to come to God is Truth 524 a 61. Turke The ground of the Turkes Religion 79. b. 60. Of Turning The welspring of all euilles and of destruction is to Turn away from God. 683. b 42. VVhy the Heathen and Paynims are said to be Turned away from god 684. a 1. V. Vanity Thy they that are giuen to Vanities are vveary to heare talke of GOD 510. a 17. Vainglory or Ambition The vainglorious man doth not any thing but he loketh for praise 542 a 33. The man that exalteth the message of Gods doctrine is not to be condemned of Vainglory 715. a 14. The Vaineglory of ambition of Parentes 14. a 20. The Vainegloriousnes of worldlings 61. a 22. Vertue and Vertuousnesse VVhen a man is not Grounded in the feare of GOD his Vertues are but filthinesse 813. a 26. 814. a 2. The more Vertuous that men ar the better doth God like of them and the more is he honored and glorified thereby 716. a 25. Gods Vertues are himselfe 634. b 47 Vnbeliefe The great Vnbeliefe specially in afflictions 645. b 1. Vnderstanding Gods bountifulnesse in giuing of Vnderstanding to such as craue it 692. b 20. Our Vnderstanding is not perfect 78 b 18. God must not bee measured by our Vnderstanding 454. b 8. The spirite of Vnderstanding is the gift of God not of nature 223. b 12 God hath not set men in this vvorlde to bereaue them of all Vnderstanding 529. a 10. Looke more in Reason Vndutifull Vndutifull men are compared too drie brookes 125. a 12. Vnicorne Of the Vnicorne 780. a 38. 781. b 16. Vnity Our Vnity ought to be in the right feare of God. 315. b 20. Vnkindnesse Mens Vnkindnes ought to prouoke vs to remit our selues wholy vnto God. 555. a 49. Violence God accepteth not our prayers except our handes bee cleare from Violence 227. b 20. Vnquietnesse The Vnquietnesse of the wicked 302 b 45. Vnthankefulnesse Vnthankfulnesse in men 117. a 57. Vnthankfulnes in grudging against God when hee bereeueth vs of his benefites 33. b
them 534. a 2. VVisdome The VVisedome of God is infinite 95. a 12. Truth VVhen God offreth vs his Truth we must receiue it vvithout replying or gainsaying 659. a 53. The Trueth of God shall neuer bee suppressed 132. a 56. 623. a 44. It is blasphemy against GOD too make countenance or consent to such as maintaine an euill case go against the Trueth 502. a 25. He that knoweth Gods Trueth must not keepe it close but is bound to his neighbours 302. a 25. VVhensoeuer we see a man striue against Gods Truth in woordes or vvorkes we ought to set ourselues against him 374. a 22. The feare fauoure or authority of man must not restraine vs from the maintaining or setting foorth of Gods Truth 625. b 50. 626. a b 627. a. VVe must not be afraid to maintain Gods Truth and why 701. a 33. VVhy men dare not maintaine the Truth the Punishment of their faint hartednesse 623. a 61. God is not worshipped if his Truth be not obeyed 129. a 28. Man of his owne nature cannot call vpon God in Truth 284. a 51. One cause that hindereth the simple sort to come to God is Truth 524 a 61. Turke The ground of the Turkes Religion 79. b. 60. Of Turning The welspring of all euilles and of destruction is to Turn away from God. 683. b 42. VVhy the Heathen and Paynims are said to be Turned away from god 684. a 1. V. Vanity Thy they that are giuen to Vanities are vveary to heare talke of GOD 510. a 17. Vainglory or Ambition The vainglorious man doth not any thing but he loketh for praise 542 a 33. The man that exalteth the message of Gods doctrine is not to be condemned of Vainglory 715. a 14. The Vaineglory of ambition of Parentes 14. a 20. The Vainegloriousnes of worldlings â—â— a 22. Vertue and Vertuousnesse VVhen a man is not Grounded in the feare of GOD his Vertues are but filthinesse 813. a 26. 814. a 2. The more Vertuous that men ar the better doth God like of them and the more is he honored and glorified thereby 716. a 25. Gods Vertues are himselfe 634. b 47 Vnbeliefe The great Vnbeliefe specially in afflictions 645. b 1. Vnderstanding Gods bountifulnesse in giuing of Vnderstanding to such as craue it 692. b 20. Our Vnderstanding is not perfect 78 b 18. God must not bee measured by our Vnderstanding 454. b 8. The spirite of Vnderstanding is the gift of God not of nature 223. b 12 God hath not set men in this vvorlde to bereaue them of all Vnderstanding 529. a 10. Looke more in Reason Vndutifull Vndutifull men are compared too drie brookes 125. a 12. Vnicorne Of the Vnicorne 780. a 38. 781. b 16. Vnity Our Vnity ought to be in the right feare of God. 315. b 20. Vnkindnesse Mens Vnkindnes ought to prouoke vs to remit our selues wholy vnto God. 555. a 49. Violence God accepteth not our prayers except our handes bee cleare from Violence 227. b 20. Vnquietnesse The Vnquietnesse of the wicked 302 b 45. Vnthankefulnesse Vnthankfulnesse in men 117. a 57. Vnthankfulnes in grudging against God when hee bereeueth vs of his benefites 33. b 52. 34. a 53. b 47. Vnthankfulnes in forgetting Gods protection 23. a 3. The mannes Vnthankfulnesse is the cause of his decay 97. b 21. VVhen God giueth the vvicked the vpperhand it is to punish the Vnthankfulnesse of the vvorld 132. a 61. Vprightnesse Trew Vprightnesse 4. a 9. VVhence Vprighnes springeth 20. a 15. VVherin Vprightnesse consisteth 20 a 21. VVhereto Vprightnesse tendeth 20. a 32. The principall or chiefe point of Vprightnesse 20. a 35. The triall of Vprightnesse 20. a 32. True Vprightnesse the marke and vvarrant of soundesse of hart 4. b 111. It is vnpossible that maÌ„ should haue such perfection as to be garnished with Vpright dealing in all points 548. a 11. It is a woonder that a man vvhich walketh Vprightly should be honored at this day 555. b 57. Visible The sight of these Visible thinges must leade vs too the considering of the thinges that are inuisible 790. a 41. Visions Visions of the fathers 77. b 58. VVhy God appeared in visions and dreames to the men of olde time and vvhy he doth not so to vs. 639 a b. VVhy the Visions were with tokens to amaze men 77. b 58. 78 a 12. VVe in these dayes must not looke for Visions reuelations 639. a 17 Gods inward vvorking in mens harts by remorses inspyrations and Visions 638. b 24. Visions not to be longed for 79. b 23 The Vanity of them that desire Visions 79. b 35. Visitation God sendeth vs his woord and wee not the due time of his Visitation 551. a 41. Vsury Of seruing God vpon Vsury 69. b 38. Vyce Euery Vice dravveth man away from God. 526. b 53. Two Vices that commonly raigne in the worlde namely contempt of God and superstition 94. a 21. Twoo extreme Vices amongst men one in that some are greedy too knovve all thinges the other for that some will not seeke to know that they should and that is euydent amongst the Papists 528. b 25 How loth all men are too haue their Vices rebuked and specially Princes and great men 697. a â—6 Shamefull and abhominable Vices may not be spoken against novve adayes 697. b 27. W. VValke VVhat is ment or signified by VVal king generally â–ª 4. a 37. VVhat it is too VValke vvith God. 665. b 42. VVhy Enoch is sayd to haue VValked with God. 665. b 59. VVhat it is too VValke vvith men 665. b 41 VVhat it is to VValke vvith the vvicked â–ª 664. a 55. VVe can not vvalke to Gods contentation except vve eschue euill 20. a 47. How we may walk as it becommeth vs. 40. b 38. VVarenesse VVarenesse needful in all states and degrees 7. b 51. 8. a 35. VVarenesse at feastings 8. a. VVarenesse in time of prosperitie 22. a 22. 30. b 25. VVarenesse in preuenting and eschuing of sinne and offences 14. b 59. 15. b 5. VVarenesse in mistrusting of secrete vnknovvne sinnes past 15. b 13. VVee bee warer in daungers of the bodie than in dangers of the soul 19. a 39. VVarning The VVarning that God giueth vs as well in his woorkes as in his word ought to arme vs against al inconueniences and temptations 786. b 21. VVarre Howe the vvicked are sayd to make VVarre against God. 307. b 40. VVashing VVhat is meant by VVashing 188. a 30. VVater VVater is the beginning or ground-worke of the world 740. b 14. VVay VVe must not svverue from the way that God hath shewed vs. 459. a 21 VVeake Man is not onely VVeake but also corrupte and the difference betwene these two 299. b 55. 300. a 22 VVeale or VVelfare VVherein consisteth oure greatest VVeale 507. a 35. VVeldoing Our VVeldoing profiteth not God neither doth our euill doing hurt him 701. b 15. The thinking that God is beholding to vs for our VVeldoings is the grounde of many superstitions 701. b 42.
boundes nor simply followe that whiche God hath enioyned vs without adding of som trick of our own Seing then that we be so easily caried away we ought the rather to pray vnto God that when wee haue a good case he himselfe will voutsafe to guide vs in all singlenesse by his holie spirit so as we may not passe the boundes which he hath set vs by his word Herewithall also we be put in mynde not to apply Gods truth to any euill vse For in so doing we dishonour it like as these men doe heere who although they speake holily as we haue shewed already and as we shall see more fully hereafter are notwithstanding but traytours to god For they corrupt Gods truth and abuse it falsly applying that thing to an euil end which of it selfe is good and rightfull So then whensoeuer God giueth vs the knowledge of his woord let vs learne to receiue it with such reuerence as our receiuing of it may not be to deface good things nor to sette a colour vpon euyll things as oftentimes those that bee most sharpwitted and cunning do ouershoote themselues and abuse the knowledge that God hath giuen them vnto deceyt and naughtinesse turning all things topsituruie in suche wise as they doe nothing but snarle themselues Considering therefore how all men are giuen to such infirmitie it standeth vs so much the more on hand to pray God to giue vs the grace to apply his word to such vse as he hath ordeyned it that is to wit to purenesse and simplicitie And thus ye see what we ought to consider in effecte But now that we vnderstande what is in this booke wee muste lay foorthe these matters more at length in such sorte as the things that we haue but lightly touched may be layd forth at large according to the processe of the historie It is sayde that There was a man in the lande of Hus named Iob a sounde and vpright man and fearing God and withdrawing him selfe from euill VVe knowe not neyther can we guesse in what tyme Iob liued sauing that a man may perceiue he was of great antiquitie howbeit that some of the Iewes haue bin of opinion that Moyses was the author of this boke and that he did set it as a loking glasse before the people to the intent that the childrē of Abrahā of whose race he himself came might knowe that God had shewed fauour to others that were not of the same line and thervpon be ashamed if they thēselues walked not purely in the fear of God seing that this man which had not the mark of Gods couenant nor was circumcised but was a Panim had behaued himself so well But forasmuch as this is not certeine we must leaue it in suspence Neuerthelesse let vs take that which is out of all doubt that is to wit that the holie ghost hath endited this booke to the ende that the Iewes should knowe how God hath had people too serue him albeit that they haue not beene separated out from the rest of the worlde and that although they had not the signe of circumcision yet notwithstanding they walked in all purenesse of conuersation By the knowledge whereof the Iewes haue had occasion to be so much the more diligent to kepe the lawe of God and sith hee had voutsafed them such fauour and prerogatiue as to gather them out from among all other strange nations they ought to dedicate themselues wholly vnto him Also a man may perceiue by the booke of Ezechiel that the name of Iob was renoumed amōg the people of Israell for in his .xiiij. chap. we see it is sayd that if Noe Iob Daniel wer amōg the people that shuld perish they should saue no mo mens liues but their own all the rest of the people should be destroyed See howe the Prophete speaketh of these three men as of suche as were knowne and renoumed among the Iewes as I haue touched alredie And thereby we see what the intent of the holy ghost is namely that the Iewes should haue a mirror and pattern whereby to knowe how they ought to keepe the doctrine of saluation that was giuen vnto them seing that this man whiche was of a straunge nation had so kepte himselfe in such puritie And that is the chiefe thing that we haue to remember concerning the name that is set downe heere when he sayth that he was of the land of Hus. True it is that some men do place this land far eastward Neuerthelesse in the fourth chapter of the Lamētations of Ieremie the same word Hus is put for a part of Edom. VVe knowe that the Edomites are descended of Esau and true it is that they also had circūcision Howbeit forasmuch as they were strayed away from Gods church they had it no more as the signe of his couenāt Therfore if we take Iob to haue bin of this land of Hus then was he an Edomite that is to saye of the line of Esau And we knowe howe the Prophet sayth that although Esau and Iacob were natural brethren borne bothe at one burthen yet God of his mere goodnesse choze Iacob reiecting Esau and cursing him with all his whole linage Lo how the Prophet in speaking to magnifie Gods mercy towards the Iewes telleth them that he choze them not for any worthynesse that was in their persons cōsidering that he had reiected Iacobs eldest brother to whom the birthrith belonged and had chozen him that was the yonger inferior So then although that this man was borne of Esaus line yet notwithstanding we see how soūdly he liued how he serued god not only by vpright cōuersatiō equitie amōg men but also in pure religion which he defiled not with the idolatries and superstitiōs of the infidels As touching the name of Iob some interprete it to signify weeping or wayling And other some take it for an vtter enimie not such a one as he hateth but such a one as is as it wer a white for men to shoot at Ther is no cause why we should dout whether this mā whose coūtrey is so marked out whose name is expressed wer or no or liued or no or whether the things that are written here did come to passe or no so as we should thinke it to be but a tale contriued as if a mā shuld vnder a counterfaite name set out some thing vntoo vs that was neuer done For I haue already alledged the record of Ezechiell and also of Sainct Iames who shewed right well that there was a Iob in deede And further seeing that the story it selfe declareth it we can not in any wise deface the thing whiche the holy Ghost meant to vtter so precysely As for the resydue wee haue too marke that in that time although the world were falne away from the true seruing of God and from pure Religion yet notwithstanding there was still farre more soundnesse by a great deale than there is at this day specially in the papacie
seruice as it will befall vs if he holde vs not backe And herewithall we be also warned that the seruing of God in outward shew and the setting of a fayre face vpō it is not all that is to bee done but that the chiefest poynt is to serue him in deede by knowing what a one he is and what his will is to the ende to hold our selues thereunto For there hath bene greate pompe in the sacrifices of the Paynims yea and euen of thē that haue serued God aright and yet notwithstāding the one sort haue bene reiected and God hath abhorred them the other sort haue bene acceptable vnto him The Heathē men made their sacrifizes with great pompe they had incense perfumes suche other like things And the Iewes specially in the Law did asmuch But how As for the Paynims which ment to honor God without knowing him for asmuch as they knew not any whit of God or of his maiestie needes must they do sacrifyze vnto the Idols which they had forged and set vp in their own brayne God thē accepteth not any other seruice than that which is done vnto him by one that knoweth him Thus much for the first point And for the secōd it behoueth that the seruing of God bee spirituall The Pagans haue surmyzed that God woulde bee appeased if a man offered him an Oxe or a Calfe but that was a greate mockery as who would say that God were transfigured and that when he is angry with men they coulde appease him by the meane aforesayd Therefore it behoueth men to set downe this rule firste of all namely that the seruing of God is spirituall wee must mounte farre hygher than these visible shapes for they must leade vs to a heauenly ende and not holde vs downe here in the worlde without lifting vp of our mindes vnto heauen Yee see then howe the faythfull had alwayes their eye vpon God when they made sacrifice and therby were put in minde of their vices and sinnes to the ende to be displeased with themselues for the same The Paynims knewe no whit of this Now then we perceyue that wee may not rest vpon the outwarde shewe when wee deale with the seruing of God but we must come to the well heade that is to wit we must know which is the God whome we should worship and we must vnderstand how and in what wise it becommeth vs to preace vnto him and that the Ceremonies which we vse do leade vs to this spirituall seruice wherof mention is made here As for example in these dayes the Papists haue many Ceremonies like vnto vs for they can well bow downe their knees when they purpose to pray and they haue such other things And yet for all that we see they know not wherevnto they shape themselues for as much as they go to kneele downe before a puppet of wodde or stone whereby they shew how they know not what God is and so it must needes bee that all the religiō which they thinke themselues to haue is vncleane vnholie They haue store of apishe toyes but they turne all vpside downe bycause they regard not what God hath commaunded but rather folow their owne inuentions bearing themselues in hande that they haue done much when they haue patched a greate sorte of ragges togither But they labour in vayne for asmuch as they holde not themselues vnder the rule of Gods worde Behold wherin we differ from them which know not how there is but one God whome we ought to worship and vnto whome we must come by meanes of our Lord Iesus Christe and that it behoueth vs to serue him according to his worde VVhen we know this wee may well say that the sacrifizes which wee offer vnto God are acceptable vnto him and that he taketh them in good woorth But we obserue also that many men abuse euen the sayde manner of worshipping God which is good and holy in asmuch as they do it after a beastly maner How is that True it is that we haue not any Idolles in it true it is that we haue none of all the fine masking knackes that are in the papacy wherwith the seruice of God is infected and marred But yet there are which thinke they haue well quit themselues when they haue done some Ceremony as whē they haue put of their cap or made cursie Beholde how they discharge themselues afore God for so they beare themselues in hand and yet in the meane while regard not the lowlinesse that I haue spoken of namely that when wee preace vnto God it becommeth vs to acknowledge our selues giltie before him by reason of our sinnes they regard not the meane of seeking fauour in our Lorde Iesus Christ they regarde not the yeelding of themselues vnto God in all purenesse so as they may bee holy vnto him-ward They passe not a whit for all this geere They haue good store of outward Ceremonies Yea verely but as I haue sayde all this is nothing Nowe then let vs learne to serue God in spirit and truth faith will be a good guide therevnto when we haue our eyes fastened vpon Gods worde which will leade vs alwayes to our Lorde Iesus Christ who is the heauēly patterne the mirrour wherin we must behold the will of God his father to frame our selues thereafter Thus much concerning the Sacrifizing whereof mention is made in this place Nowe when it is sayde that Iob offred Sacrifizes according to the number of his children it is to shew that he spared not his substāce which God had indewed him withall If hee had bene a poore man he had bene neuer a whit lesse welcome vnto God though he had brought no sacrifize at all But in asmuch as he had the meane and abilitie wherwith to do it it is sayde that he imployed it thereabout And now let vs apply the same to our selues I haue told you already that wee haue not any more the sacrifizing which was before the comming of our Lorde Iesus Christ But when the cace concerneth praying vnto God according as the principall seruice which hee demaundeth at our handes is that we shoulde call vpon him that we should professe him that our whole welfare should depend vpō him that we should giue him thankes for his benefites and that we should inforce ourselues to be holy both in body soule euen so to the end that all the whole may be consecrated to his honour we must also serue our neighbours turnes with the things that he hath giuen vs assuring our selues that our being in this world is to the end that we shoulde be partakers one with another in such wise as no mā ought to be giuen to himselfe but all of vs ought to profite the members wherewith God hath knit and vnited vs togither Seeing it is so let euery man haue an eye to himselfe True it is that to pray vnto God is a thing common to all men Neuerthelesse it behoueth eche
make them knowne for to those twoo purposes do afflictions serue that is to witte God killeth the vyces that are in vs For when hee punisheth vs then are wee tamed and hee commaundeth vs to withdrawe ourselues from the worlde and not to bee gyuen to our pleasures and fleshlie delyghtes But there is yet a further thing that is to wit that lyke as in a furnace golde is tryed to knowe whither it haue any drosse in it so also God sheweth what wee bee by afflicting vs For men knowe not themselues before they haue bene so proued Before wee haue passed through the â—iue wee seeme to our selues to feare God and that there is nothing to be mislyked in vs and yet all the while there be manie vices in vs that wee knowe not of It is God that sheweth them vnto vs it is he that maketh vs to perceyue them when hee sendeth vs any trouble or any aduersitie then finde wee what our infirmitie is Nowe if God make the afflictions of his faythfull ones to serue them as a mirror wherein to beholde themselues it is muche more likely that they will shewe what is in other men whither they haue fayth and obedientnesse in their hartes or no and whither they bee hypocrites or whither they serue him in truthe Here yee see what wee haue to marke in this streyne and experience sheweth vs that it is so For wee see a greate number who when God sendeth them all things at theyr pleasure doo speake as sweete as sugre as they say and yee woulde maruell to heare howe that good God shall bee praysed speciallie when they finde theyr dishes full furnished so as nothing is wanting ô how well it lyketh them to confesse that God is good But if hee beginne to handle them any thing roughly that things fall not out to their contentation they take it sore to harte If God proceede and plucke theyr fethers from them then fall they yet to further outrage of murmuring yea and they belke out blasphemyes agaynste him and albeit that they vtter them â–ª not with their mouthe yet is theyr harte full of poyson within so as they chafe vpon the bytte and repine at God for handling them otherwise than they lyke of Ye see then that in tyme of prosperitie there are ynow that will blisse God but that is but hypocrisie I speake of such only as meane not to do it in deede For they bee the worste which sooth themselues in suche wyse as they perceyue not their owne vices Sithe the cace standeth so let vs marke that Satan hath in this poynte had an eye to the diseases wherwith men are atteynted And so we see with what an enemie we haue to do he lieth in wayte for vs prieth about vs on all sides to spie where hee may haue any entrance to wounde vs Therefore let vs beare well in minde that when wee shall haue praysed God and serued him in tyme of prosperitie that is not all that we haue to do but we must put our selues in a readinesse that when soeuer it shal please God to scourge vs to exercise vs with manifolde miseries and inconueniences we not withstanding must bridle our selues haue the lowlinesse to submit our selues vnto him and to receyue all his chastyzements pacieÌ„tly quietly If we be not come to this trial that is to say if wee be not pacient wheÌ„ God scourgeth vs al the seruice that we do vnto him wil be no great matter True it is that God will well accept those that be his eueÌ„ in the tyme of their prosperitie howbeit for asmuch as it behoueth vs to consider why hee maketh vs to passe thorowe the sayde boultell of affliction therefore must wee the better beareaway this lesson heere And furthermore wheras it is sayd here that men will curse God to his face when they bee combered with afflictions true it is that this commeth not to passe at the firste pushe For as yet a while there will remayne some reuerence of God who is imprinted in vs so as if we be put to some harde pinche no doubte but wee will groyne at it and repine agaynste it secretely but to open our mouth to blaspheme God it will as yet go agaynst our nature But when wee haue thus fretted and chafed at it if the miserie increace styll or continew very long then doeth our impaciencie kindle as a fyre and wee beginne to flushe out that which had erst bene locked vp in our hartes Thus wee see howe at length they that are afflicted doo curse God to his face that is to say howe they ouershoote themselues out of measure so as they regarde not any more the Maiestie of God â–ª to humble themselues vnto it ne consider that if they are become rebelles agaynst him they shall not any more attayne to take holde of his iudgement whiche restreyned them from rushing into such outrage And therefore good cause haue wee to pray vnto God to bridle our tunges as well as our hartes and not to suffer vs at any time to fall into such excesse as to curse him openly but rather that the issue of the chastyzementes whiche he sendeth may be so lucky to vs as they may turne to our profite and welfare according as his intent is that they should do when hee scourgeth vs Lo what wee haue to gather of this streyne And by the way let vs marke that although Satan be the father of lying yet he speaketh truthe here when hee sayeth that God bad bene as a â—ulwaâ—ke to Iob and had fenced his bouse on all sides and that he had made â—im to prosper Beholde howe hee turneth himselfe into an Angell of light For asmuche as hee was before God it stoode him in hande to set a fayre colour on his matters for there was no place for him to vse suche trumperie as hee vseth towardes men to deceyue them Thus Satan groundeth himselfe vpen true principles but that was to apply them vnto euill for his desire was nothing els but to destroy Iob. And hee sayeth that God had bene a bulwarke to him Then let vs vnderstand that if wee will bee maynteyned in this worlde God muste needes put to his hand For what is our lyfe And to how many necessities is it subiect Therefore we could not stand one minute of an houre if wee were not preserued by the grace of god â—â— like wise is it with all things that we possesse God must be fayne to fence vs And who I pray you is hee that speaketh heere It is euen Satan whose comming is of purpose to ouerwhelme vs both in our goods and in our persones if we be not as you would say well walled so as God serue vs for a bulwarke according also as we shall see him to be in the processe of the texte For as soone as Satan hath his leaue wee see howe hee taketh away all Iobs goods from him and with what violence he goes about it
hee is well able to make those men dullardes which take themselues to be very politike and wise men I say he will make them so dull as that euen the little children shall laugh at their beastlinesse according as we see in verye deede For if wee marke how Gods truth is incountred now adayes by these clawebackes and by all the Popes vpholders we shall see them so besotted as it were not likely that men could come to such doltishnesse Specially if a man marke those which weene themselues to be cunningest it should seeme that they be confederate with vs and that wee haue giuen them wages to mocke Antichrist their mayster they would faine pleasure him and they disgrace him more and more And for proofe hereof if a man reade their bookes he will say they speake in fauour of vs and for my part I knowe it to be so VVhereof commeth this then no doubt but God accomplisheth that thing in them which is spoken heere and I knowe it manifestly So then seing that God sheweth in very deed how the thing which he hath spoken here is not in vaine Let vs learne to stay ourselues vpon him not douting but he is able to ouerthrow al the practises and deuises of such as take themselues to be the cunningest and that hee will make them to grope about them at hygh noone as if they were blindfolded in the darke And hee sayeth expresly That God ouertaketh the wyse in theyr wylynesse VVhen Eliphas vseth this worde wyse hee doth it after the maner of men who glorifie themselues in that behalfe VVisdome is the singular gift of God and a good and cōmendable thing and in good sooth from whence cōmeth it but from the holy Ghost who is the fountaine and welspring thereof according also as the holie scripture sheweth vs And wee our selues also do knowe it to be so if we be not to to vnthankfull Seing then that wisdome is so excellent a thing can it be condemned It is certein that all the wittinesse and wylynesse whiche wee see in the wicked and in the enemies of God deserueth not to be called wisdome But what For as muche as they boaste of it and are taken to bee so to the worldwarde Eliphas vseth the same worde according also as it is ouercommon to say behold yonder goes a wyse man And what is ment by this wyse man In effect a very diuelish creature For if a man will bee taken for a wyse man hee must haue no loyaltie no faythfulnesse no vpright dealing no conscience in him hee must bee able to mocke the whole world he must be able to aduaunce himselfe hee must haue many fayre colours to beguile and deceiue men withall O this is a man full of wisdome and yet in the meane while he shall haue nothing in him but fraude and naughtinesse hee shall haue nothing in him but hypocrysie and dissimulation And if a man bee mynded to walke in simplicitie and vprightnesse and meneth not to do any man wrong tush he shall be counted a dolt and an idiot yea and although hee haue witte ynough in him and that euen the wicked men themselues are inforced to confesse it in so much as they are faine to say yee see how such as man is wise ynough if he listed to put foorth himselfe but he is to carelesse and passeth for nothing but to welter in his owne ease without putting of himselfe in hazard Behold howe the world iudgeth of him And why so Bycause that suche a one giueth not himselfe to craftinesse and snatching as other men do So then forsomuch as the world hath this worde wisdome in his mouth and vnhaloweth it for it is a holie thing howbeit fasly abused yee see why Eliphas sayeth verie well let vs put the cace that these wyles were wisdome in deed as they be termed and as they be commonly taken to bee howbeeit that they are not so but I wyll graunt them that title yet notwythstanding God knoweth well ynough howe to disappoint them in their owne naughtinesse For here it is shewed that the sayd wisdome whereof the wicked vaunte them selues is not worthye of so honorable a title And wherfore for when al is said it is but wylinesse Thus yee see what we haue to marke in this text But nowe must we receiue warning to belowly when we see God put himselfe heere as principall partie against all such as practyze any euill against their neybours and seeke to winde about them by suttletie VVhen wee see how God setteth himself against them in that behalfe and sheweth himselfe to bee the aduersarie partie I pray you ought we not to haue good hold of our selues notwithstanding that wee bee tempted to vse crafte and suttletie and therewithall haue witte inough to bring our matters about As for example it maye oftentimes happen that God putteth good men into our handes whome wee may beguile and leade about by the noze as the prouerb sayth verie well when such occasions are offered wee ought to haue good stay considering howe God sayeth If yee vse deceyte and guyle you make not warre againste men but against mee True it is that you maye easily beguyle a sillie soule but in verie deede your leueling is at me therefore I will step before you and shewe you how it is mine office to dash and disappoint al the vngracious practizes that wicked folke take in hand So then brag as much as you list of your owne wisdome for I will put you to confusion and euerye man shall laugh you to skorne And wherefore Bycause your enterpryses are against me and yee beare your selues in hande that ye bee able to compasse all things by your policies and wiles but you shall fynde howe there is no wisedome but in mee furthermore aboue all when the case standeth vpon walking before God let vs looke that we rid and clenze ourselues from all hypocrisie for the woorst wylinesse in the whole world is when men woulde beguyle God not that they say they will doo it nor that they vse any suche language but so it is that they haue it printed in their hart And it is not without cause that the Prophet Esaye sayeth VVo be to you that dig caues vnder the earth as who should say yee could hyde your selues in them from whome euen from God himselfe And this is ouerryfe now adayes VVhat is to bee seene in all the worlde for first of al what is it that men doo thinke concerning God There is not that man which thinketh not himselfe suttle ynough to scape out of his hande And this is the verye cause why the wicked and the despizers of God do run at royot and beare themselues in hande how it is but a beastlinesse for vs to be afrayd of the iudgemēt to come VVhen they see vs stande vpon the same that is to wit when they see vs exhort the people too feare the wrathe and vengeance of God and shew them how it
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
that whiche is tolde vs yea euen when it commeth too the poynt that wee must bee rebuked for oure faulte For Iob treateth thereof in especiall And it is against the foolish ouerweening that is in men for when they bee conuicted too haue done amisse and to haue ouerseene themselues they bee not ashamed too cast themselues intoo a thousand absurdities and too bee caried away by them so as they become lyke brute beasts facing out the matter as it were in despite of God and all their glory is to be opinionholders and to bee men that will neuer be ouercome First therefore let vs marke that when any thing shall be propounded vnto vs wee muste not be so wilfulminded as to say looke what I haue conceyued that wil I stand vnto No no let vs beware of such wilfulnesse For it is a deadly plague when wee shall bee so headstrong and wilfull in the matters that wee take in hande It is all one as if wee should shet the gate against God and say hee shall not come in and that although hee visite vs and although he bee desyrous too shewe vs that which is greatly for our welfare yet notwithstanding we will repulse that grace And this is that I haue sayd already namely that if we will be Gods children we must haue the spirit of meekenesse that is to say we must haue a peasable and quyet mynd and wee must suffer our selues to be handled by him Behold also wherfore our Lord Iesus Christ likeneth his children to lambs or to sheepe which follow the voyce of their shepeherd and herken vnto him as soone as he calleth them Therefore let vs learne to be reproued and to receyue correction whensoeuer it is brought vs and generally lette vs learne to yeeld our selues to all things that we knowe to be good and of god Are we taught Then must wee follow And as I haue touched already as for those that are so wedded to their owne opinion it is certayne that God setteth them foorth to bee a mockerie and reproch so as he suffereth them not to haue any more shamefastnesse and modestic but letteth them bee as wylde beastes and so reuengeth hymselfe of suche stiffeneckednesse when men cannot find in their harts too yeelde and too bowe their necks in agreeing too his will. And this is it that Iob meeneth by Holding of his peace or by holding of his tong For a man may teache vs and wee perchaunce shall say It is true yea and wee may perchaunce alwayes say Amen Sobeeit But yet peraduenture there may bee some that wil hold their tong and yet notwithstanding coÌ„tinue still stubborne in their own fancies whatsoeuer befall If yee speake too a man that is fully determined not too yeeld he will be mum he will not vtter a woord ye shall not get him once to open his lippes and yet notwithstanding this his holding of his peace is not without stubbornesse But when Iob speaketh of holding his peace he meeneth that when a man is warned it is not for that hee should incounter it so as if a man gyue him one woord hee shoulde gyue three to the contrarye but that wee should simply gyue eare to that which is sayde Thus yee see what the holy scripture meeneth by holding ones peâ—ce or by holding ones tong For when we be commaunded too hold our peace vnto God it is to the intent wee shoulde not make any adoo bycause that all our passions are as roarings which make such a noyse as God can haue no audience nor be heard of vs And so let vs lerne to speake and to hold our peace when we be taught First lette vs learne to hold our tongs That is to witte that we hinder not the grace of God when it is offered vs but that wee giue eare and keepe our mouth shet so as wee reply not And furthermore let vs also learne to speake that is too say to confesse that Gods truthe is good and that there is no fault to bee found in it according as it is sayde I haue beleeued and therefore will I speake and not only let vs yeeld such record vnto Gods goodnesse but also indeuer too drawe others to it Lo wherevntoo our speaking must serue namely to the end that the ignorant may bee defyed and that wee may with one common accord bee Gods true scholers so as his doctrine may be receyued whensoeuer he listeth to play the schoolemayster among vs And thus ye see what wee haue too marke vpon thys streyne But if euer this doctrine be needefull to bee practized nowadayes is the time for we see what ignorance is in the world I pray you in what darknesse haue we bin and if we will needes hold vs to that which we haue coÌ„ceyued what shall become of vs VVe haue bin so lewdly taught as there hath bene nothing but confusion in our whole lyfe Now if God had not graunted vs the grace to gyue him the hearing that is mencioned in thys place what a thing had it bene And at this day wee see manye that continue in their ignoraunce bycause they cannot abyde too heare paciently what is tolde them and God dooth iustly punishe them for this hastinesse of theirs in lifting vp themselues agaynst hym And furthermore wee see how things are so confuzed throughout that if wee bee not weldispozed and settled to herken what is shewed vs in Goddes name and too apply the same too our behoofe it is certayne that wee shall bee lyke straying beastes euery man shall wander heere and there and none of vs all shall keepe the right way So then seeyng wee haue suche neede to bee teachable and to haue a meeke mynde too receyue what is sayde vnto vs let vs learne to represse all these fond affections that auaunce themselues when wee see any vayngloriousnesse in our selues according as some be desyrous to set out themselues and to speake agaynste the truthe which they knowe of purpose too purchace themselues fame and othersome are firie and their wits runne at rouers in suche sorte as a man can neuer brydle them Seing that wee knowe all these vices too bee in vs let vs learne too correct them to the intent there may not bee any thing too hinder vs from holding of oure peace and too keepe our selues quiet till wee haue lerned that which is good and that which God teacheth vs Thus much coÌ„cerning this first verse And touching the residue he sayeth Teache yee mee and shewe me wherein I haue doone amisse By this he meeneth that although Gods children ought to be meeke to receyue correction and good doctrine yet notwithstanding it is not ment that they shoulde bee without wisdome and discretion For we see what is happened in the popedome vnder coloure of beeing simple MeÌ„ say there O we must walk in simplicitie It is true but their meening is that men should suffer themselues too bee led like brute beastes without discerning betweene whyte and blacke
But it is not for nought that our Lord promiseth his faythfull ones the spirite of discretion It is to the intent they should not bee led heere and there too daunce at euery mannes pype nor bee led about lyke poareblind men VVhat is too be done then VVee must be taught and wee must haue the knowledge and certayntie of Gods truthe too followe and obey the same and when any man shall haue shewed vs our faultes wee must take warning aryght thereby too followe the good and eschue the euill Thus ye see what is ment by thys woorde Teach which is placed heere And it is a very profitable warning For there are many folke whiche thynke it ynough to receyue whatsoeuer is sayde to them Yea euen without any warrant that it is so or without hauing any firmenesse in the same But if wee will haue a true fayth Gods truthe must be sealed in our harts by the holie Ghoste so as wee may be fully resolued of it according as sainct Iohn sayeth that wee knowe ourselues too be the children of god He sayeth not that wee suppose or weene it nor that we haue conceyued a confuzed and intangled opinion but hee speaketh of a knowledge True it is that this wisedome commeth not of our fleshly reason nother can oure owne witte and vnderstanding bring vs to it for Gods learning surmounteth all capacitie of man Yet neuerthelesse it behoueth vs to consider what truth is and too bee throughly resolued of it and not too receiue whatsoeuer men tell vs at auenture and vnder the shadowe of simplicitie without knowing why or how But wee must diligently inquire of the thing that is told vs and when we vnderstande a doctrine to be good we must determine fully with our selues too hold vs to it For thencefoorth there is no more replying it is hygh treason when we will open our mouth agaynst god Thus yee see what wee haue too marke heere So then such as are ryghtly taught concerning God may well bee angrie with those that woulde disguyze Gods trueth with their leasings lyke as in these dayes it is very requisite for vs to be armed with the example of Iob that we may beate backe all the wicked slaunders wherewith the enemies of God and of his woorde labour to ouerthrowe and turne away our fayth Ye see how the Papists doo vs greate wrongs insomuch as it shoulde seeme wee are not woorthy that the grounde shoulde beare vs But in the meane while there is no talke of shewing why It is ynough for theÌ„ that they haue filled the eares of the ignorant sort afore hand bearing them in hande that we speake againste the holye Churche bycause wee will not be subiect to all the traditioÌ„s which they haue made Yea but it is sayd that Gods woorde is it that must be receyued and therefore that whosoeuer speaketh must not aduaunce himselfe too bring fancies but must speake in such wyse as men may knowe that the thing whiche hee vttereth is godly and of god Then must God be exalted among vs Also when the Papistes prye out and cast vp their skum it behoueth vs to bee alwayes readye too bee taught Yea howbeit so as it be the doctrine not of men but of the liuing God and of him whome hee hath appointed to be our onely mayster that is too witte oure Lord Iesus Christ who nameth himselfe a shepherd to the intent that wee should be his flocke that his onely voyce should bee herd among vs and that we should shake off the voyce of straungers And moreouer it is not agaynste the Papists only that wee must bee armed with this warning But we are at this day in so miserable a tyme as the childreÌ„ of God haue great neede of inuincible constancie to resist so many and so sundry aduersaries In these dayes it booteth not to find fault with the euill and to condeÌ„ne it for euery man supporteth it too manifestly In these days we become to such a bottomlesse gulf that if there happen any wickednesse euery man couereth it yea and iustifieth it and if there be any good O it must needes be condemned And how so do not men feare this horrible curse which God hath vttered by his prophet Cursed be you that call euill good and good euill Truely so little do men thinke of it that as I haue sayde the euill shall be borne withall yea and borne out and the good shall be borne downe VVhen a man shall not only haue doone amisse once or twice but also proceded so farre as to spyte God too the full it is all one so it haue some shewe of ceremoniousnesse A man shall come and say to him see thou haste doone amisse yea but that is all that is done to him This is lyke as if some seruant in a house haue confederate hymselfe wyth the children to guzzle wyne and to play the gluttons in some corner and to do all maner of naughtiueâ—â—â— and yet when the fault is espyed the children should make countenaÌ„ce to say thou hast done amisse when as notwithstanding they haue all of them with one accord compacted themselues togither with theÌ„ to commit suche ryots and vnthriftinesse And men vse the like ceremonies at this day to mocke God withall when the euill is excessiue as can be Contrarily needes must they be coÌ„demned that haue walked in simplicitie and vpryghtnesse and whiche haue maynteyned Gods quarel These must passe the pikes be coÌ„demned whyle the wicked be bolstred out and fauoured at al mennes hands But what is there for vs to do we may hardily despise those that mocke God in such sort take to vs this cudgell here which will serue to beate them down to put them to confuzioÌ„ before the heauenly iudge that is to say whensoeuer any man shall teache vs aright let vs be tractable and quiet But if we perceyue hym to indeuer to confound Gods truthe or to turne it into a lye let vs abhorre all such maner of dealing and let vs always hold on our owne race And this is it that is sayd consequently That the wordes of rightnesse are strong and what fault finder is there that can finde any fault in them Heereby Iob meeneth to shew that when a man hath a good conscience he shall continue stedfast and neuer bee shaken for any thing that can be sayd to him True it is that the wicked wil labour throughly to ouerwhelme him but yet shall he continue alwayes in his stedfastnesse And hereby we be warned to walke rightly before God to haue a good inward witnesse that there hath bin no hypocrisie in vs Haue we done so Let men assayle vs on al sides and we shall haue wherewith to hold them tacke True it is that we shall not ceasse to be greeued but yet shall the wicked neuer haue the vpper hand against vs if we haue this rightnesse wherof Iob speaketh heere And it is an inestimable priuiledge that such as
bent to continue in the false opinion that wee haue conceyued except wee will fall intoo the bottomlesse pit whereoutof there is no escaping for such as are so bleared and cannot abide that God should enlighten them for such manner of men must needes come to the top of all confusion Then let vs bethinke vs to turne head assoone as wee shall haue knowen our fault For when God sheweth vs the fauoure to giue vs warning if wee giue care to him to heare what he sayth he will not suffer vs to bee led astray by euill continually but he will bring vs backe agayne into the good way Herewithall it be houeth vs to marke well how Iob addeth Returne ye yet agayne and my righteousnesse will appeare Here he betokeneth two things The one is that it is not inough for vs to come to it ceremoniously to say It is true there is a fault ▪ according as we see that they which haue fowly offended God and which haue bin the cause of some suche vnrecouerable inconuenience the sore whereof required letting of bloud insomuch that there hath folowed some stumbling and confusion in the Church ▪ euen they which haue bene giltie of such a trayterousnesse shal do no more but come and say It is true I haue done amisse All this is nothyng else but a mockerie It is well seene with what zeale and with what affection they proceede in that behalfe namely that they are not minded to retourne vnto God verely not to retourne in such sort as it may bee knowne that they repent them And this is it that Iob ment too shewe ▪ in that hee contented not hymselfe to haue sayde once Turne ye agayne but sayd Turne ye agayne the second time The seconde poynte that we haue to marke here is that when God shall haue discouered our iniquitie that wee haue conceyued some wicked imagination that hath turned vs away from the good in the ende it behoueth vs to acknowledge our faulte that we may returne vnto god As how I sayd that by applying this to our owne instruction wee shoulde haue the easier vnderstanding of it Some men are to be found who for a time shall be estranged from Gods truth and from the right way And why so For they haue some scrupulousnesse or some euill opinion according as the deuill is neuer without thys slight to trump one thing or other in our way to the end that Gods word may haue no more sauoure in our tast and specially that we may be weery of it And verely whē such maner of folke retourne there shall be no more iniquitie that is to say God is mercifull to them so as he giueth them the grace to be no more glutted and wery of his word as they were before Ye see then after what sort iniquitie cesseth when men returne Neuerthelesse when they be entred into the good waye it behoueth them to go on yet further And how They must returne yet once more that is to witte they must bethinke them Alas I had bene a poore forelorne creature had not God had pitie on me and now that it hath pleased him to take mee to mercy I referre my selfe wholly vnto him beseeching him to gouerne me hencefoorth according to his good will. Now when suche men retourne double then God maketh them to see that which they knew not at the first And in respecte heereof lette euery of vs beethinke himselfe that wee may haue oure recourse vntoo God praying him that after hee hath once instructed vs in hys truth he will confirme vs after suche sorte in the same as we may neuer step out of the right way and as the deuill may neuer thrust vs aside And now let vs cast our selues downe before the face of our good God with acknowledgement of our faultes praying him to make vs feele them in such wise as wee may walke according to his will and alwayes bee confirmed more and more in the same grace which he hath gyuen vs once already when he called vs to be of hys houshold And forasmuch as we are so greatly inclined to go astray let vs pray him to beare with our infirmities vntill he haue quite and cleane rid vs of them And so let vs all say Almightie God and heauenly Father wee acknowledge our selues that wee bee not worthy to lift vp oure eyes to heauen c. The .xxvij. Sermon which is the first vpon the seuenth Chapter 1 IS there not a time appoynted too man vvhiche is vppon the earth and are not his dayes as the dayes of an hireling 2 As a bondman longeth for the shadovve and as an hireling longeth for the end of hys laboure 3 So haue I the vayne moneths and paynefull nights are appoynted vnto me 4 In laying me dovvne I say vvhen shall I rise and being in my bed I am cloyed vvith bitternesse euen vntill the euening 5 My flesh is clothed vvith vvormes and with dust of the earth my skin is alto broken corrupted 6 My dayes glide avvay like a vveauers shettle and vvast avvay vvithout hope WE know well that as long as we liue in this world wee must indure many miseries but yet wee could find in our harts that God should handle vs after our own measure And wee bee so tender and nice that so soone as he layeth his hand vpon vs we thinke it to be very much yea and euen the pacientest of all are at that poynt But when God proceedeth with afflicting of vs still ye shall see our faintnesse bewray and discouer it selfe more And this is the thing that we haue to handle at this time For Iob complayning that his miserie indureth ouer long sayth that a man ought to haue had a time set him afore hand as if he shoulde say God hath not set vs vpon the earth in such vnquietnesse as we be but that there should be some time to make an ende of our miseries But I am in such plight as I haue no release nor rest night nor day It seemeth then that my cace is worse than all other mens and that God is minded to afflict me beyond that which the state of mans life is able to beare Lo what his purpose is And wee see how all this answereth vnto that which I haue touched that is to witte that at the first sight we can well confesse it too bee good reason that we should be troubled and that we should haue hartsores here in this world but yet therewithall wee woulde fayne that God should spare vs and as soone as hee doth but touch vs with the tip of his finger wee would haue him streightwayes withdraw his hand and that our afflictions should not be of any long continuance It standes vs in hand to marke well this streyne For in the person of Iob the holy Ghoste hath set our frailtie before oure eyes as it were in a glasse I meane the frailtie of mynde and not of body It is certayne as I haue
as to know what is in him But yet neuerthelesse we must be fully perswaded in our selues that it is the propertie and nature of God to do all things in perfect vprightnesse so as there is no faulte too bee founde Nowe then wee see what opinion wee ought too conceyue of god VVhen worldly folke speake of God they can well say that hee is the soueraine Creator of the worlde but yet in the meane season they acknowledge not the thing that is propre vnto him nor him in suche wise as it is his will to manifest himself vnto vs that is to wit in his Iustice in his goodnesse in his wisedome and in all things whereby we may take taste to loue him to honor him and too serue him And this is the principall poynt that wee must take heede vnto For what shall we haue gayned by knowing curiously what the Beeing and what the glorious Maiestie of God is if in the meane tyme wee vnderstande not that thing of him whiche wee ought to feele by experience and which he declareth vnto vs as when it is sayde that he dwelleth in vs and that we liue in him haue our mouing beeing in him that his mercie filleth all things that wee be susteyned by his goodnesse that we haue so much light as he giueth vs and no more that it is in him to remedie all our corruptions that we cānot haue so much as one graine or one drop of rightuousnesse except wee drawe it out of him who is the welspring therof Now if we know not these things what shall it auayle vs to know that there is but only one God who contayneth all things to haue some feeling of his maiesty VVherefore so much the more behoueth it vs to marke well what is sayd here that is to wit that we muste take it for a grounded principle that Gods nature is rightuous that it is no more possible for him to turne aside from right equitie than to say that hee can forgo his being ceasse to be god For it is no lesse absurditie to say that God doth any thing vnaduisedly than to say that hee is not at all or to say that his Beeing is diminished And here yee see also how S. Paule reasoneth in the thirde to the Romanes where hee taketh awaye the slaunder that might be inforced against the doctrine that he brought how mē are alwaies full of venim to speake euill of Gods pure truth and to stand checking replying against it Sainct Paule therfore sayeth Is God vnrightuous How should it be possible that he to whom it belōgeth to iudge the whole worlde should not performe all right He sheweth there by this word Iudge how all of vs ought too bee fully perswaded that God is so chare of right dealing that all that he doeth and all that commeth from him is cōpassed about with that rule VVee see then that the sayde sentence of S. Paules agreeth with this of Baldads For vnder this terme God Baldad cōprehendeth Iustice and rightdealing and so doth he afterwarde vnder the woorde Almightie And it is as muche as if hee had sayd Can we spoyle God of that thing whiche is so knitte into his beeing as they cannot by any meanes be put asunder It were as much as to abace him vtterly and too pull him out of his seare and to bring him to nothing if a man woulde pleade agaynst him as though hee were not rightuous In steade of setting downe the woorde God alone or of ioyning the title of Almightie too it Sainct Paule alledgeth the office of him that is to wit that God is the iudge of the world And hee is not a Iudge after the maner of those that are brybed and corrupted as wee see mortall mē are who being well aduaūced to great estate and authoritie doo notwithstanding abuse the same full oft But it is not so with god And why For his being Iudge of the worlde is not by good happe or by election at auenture or by sute or by purchace but it is incidēt to him by nature he is no sooner God but he is immediatly iudge therwithal Seing thē that the cace stādeth so let vs not cōceyue ought of him but all rightuousnesse being well assured that his will is the soueraine rule therof Furthermore as I haue sayde this rightuousnesse cannot be so knowen vnto vs as we should be able to decypher what is in it that when soeuer God shall woorke ought wee shall see the reason why And doubtlesse it is no reason that it shoulde bee subiect to vs or that wee shoulde desire too haue it an vnderling too our capacitie Then if wee finde not that thing to bee good whiche hee doeth whither shall wee go what a presumptuousnesse shall it be for mortall creatures I say for poore worms of the earth to be desirous to compell God to make thē to knowe what his workes are and to giue their verdit of them But cleane contrarie although God conceale the reason of his dooings from vs and that wee thinke his workes straunge so as it seemeth to oure vnderstanding that wee haue cause to pleade against him Yet must we honour his secrete and incomprehensible iudgementes and gather our wittes too vs in all humblenesse too say Beholde it is true that as nowe this seemeth to vs to bee able to preuaile against god And so without any further replying we must hold it for a sure conclusion that God is righteous For asmuch then as we see now but in part yea euen as it were in a glasse and darkely let vs wayte for the day wherein we shall see Gods glory face to face and then shall wee comprehend the thing that is hidden from vs as now Yee see then after what maner it is Gods will to exercise our faith that is to wit hee will haue vs too confesse his rightuousnesse too bee suche as no mans witte may finde fault with it or carpe against it I say hee will haue vs too confesse this although wee perceyue it not nor haue any full knowledge of it and although euery man haue his reason to dispute with God why hee doth so Albeit then that we see not the things with our eye yet must wee haue the humblenesse to yeelde vnto God that which belōgeth vnto him And if we do otherwise it is all one as if wee would so farre as in vs lyeth bring his euerlasting Beeing vtterly to nought But if we haue this well printed in oure hartes it will bee a good beginning aforehande to submit our selues in suche wise vnto God as although he scourge vs hādle vs roughlyer than we would be yet notwithstanding we shall be pacient in our aduersities VVhy so For he that fretteth at his aduersitie must needes be made to know what it is to lift vp himselfe against god And he cannot take pritch agaynst God but he must also set himself against all right and equitie And what
punisheth whoredomes it is too the ende that wee shoulde walke in all cleanlinesse bothe of bodie and soule Thus yee see then howe it is Gods will that menne should behold and consider his iudgements specially when they bee manyfest A man may well saye sometimes that God is righteous And why for hee hath punished suche a one yea euen bycause hee was a man of a wicked and dissolute life Hee hath executed his vengeance vpon such a countrie And why for it was full of all filthynesse and vncleannesse VVee may well speake after this maner and so ought wee to doe howe bee it not alwayes For as I haue sayde alreadie hee holdeth not on all by one rule VVhat is to bee done then VVee must come vp higher and saye that God is alwayes righteous howe so euer hee handle men And this is a poynte well worthie to bee noted for in these dayes wee shall see some beastes who notwithstanding will weene themselues to bee clearkly fellowes when they shall haue maynteined Gods iustice by their owne reason and phantasticall wit. They would that God should bee esteemed righteous And why for handling euerie man according to their desertes as I touched afore And too bring this too passe they are fayne to graunt me a free will and Gods election must be ouerthrowne and brought too naught For to saye that God choseth whome hee listeth and calleth them to saluation through his owne free goodnesse and that hee forsaketh the residue they thinke it verie straunge to bee spoken bycause they can not comprehende the reason of it And heere yee see why these rogues that counterfaite to bee great clearkes ouerturne the foundacions of our fayth to proue Gods rightuousnesse euen after their owne fansie And why is that By cause they can not mount so hygh as too knowe that God is rightuous in comparison of men whatsoeuer they be True it is that it stādeth vs in hād to beware of another extremitie which is faultie For we shal see some of as slaunderous conuersation as may be who if they perceiue their leudnesse to be discouered fall by and by to saying As for me I am an honest man yea to the worldward I confesse euery man is a sinner to God-ward and so will he shroude himselfe vnder the common cloake Looke vpon a whorehunter that hathe haunted the stewes halfe a score yeares Looke vpon a blasphemer that ceasseth not to rayle at God and to spyte hym Looke vpon a villaine that despiseth God and all religion Looke vpon an vnthrifte or an vnconscionable person that seeketh nought else but to be catching withoute faithfulnesse or honest dealing and such dogges will say it is true that they be sinners before God for no manne is righteous They goe no further with their faultes but so which are so hideous as maye bee but shrowde themselues vnder the cloake of naturall infirmitie saying that there is no manne that can bee equall with god They thinke they haue doone verie muche in yeelding suche a confession But I haue shewed alreadie that it behooueth vs to haue both these two points The one is that we must acknowledge god to be rightuous in respect of the whole worlde and that men muste not pleade nor dispute wyth him whosoeuer they be or what so euer they be able to alledge but must bee abashed both great and small Lo here one speciall poynt The other is that ech man should haue an eye particularly to himselfe and that euery man should be sorie for his faults and abhorre them and condemne them and that heerevpon we should also consider the vengeance and punishmentes whiche God sendeth vpon sinnes to the ende we should learne to fare the better thereby If we be beaten with his roddes let euerie of vs saye it is good right I haue well deserued it If God teach vs at other mens coste so as hee chastizeth other men before our eyes let the same touch vs and let vs applie such examples to our owne instruction to the intent to preuent the matter that God bee not compelled to fall vpon vs bycause wee haue not profyted by the chastizementes which hee hath shewed vs in the person of others Thus yee see the two poyntes which wee haue to marke and to put in vre Now let vs come to the laying forth of that which is sayd here by Iob. I know for a truth saith he that man shall not be iustifyed with God. So it is set downe but this word with importeth as much as to Godward And it is a doctrin of great weight if a man know it wel VVhat is the cause that men iustifye themselues so boldly that is to say that they presume so muche of themselues that they set so much store by themselues and that they bee so full of pryde VVhat else is the cause of it but only their staying here belowe that euery man compareth himselfe with his neyghbour Yee see then wherevnto we runne And yee see also why Saint Paule sendeth vs to the great iudge saying that euerie man shall beare his owne burthen As if he had sayde my friendes men beguile themselues when they make suche comparisons as these VVhat I see other men liue no better than my selfe and if I haue faultes in me so haue other men in them too Ye see then what is the cause that men condemne not themselues as they ought to doe but rather sooth themselues in iustifying their owne cace But heere it is expressely sayde that man shall not be iustifyed with god VVhat must wee then doe as ofte as any man speaketh to vs of our sinnes and laieth them afore vs let vs learne to know that we must not hold oure eyes here belowe but looke vp to the iudgement seat of our Lord Iesus Christ where we haue our accounte to make we muste knowe the incomprehensible maiestie of god Therefore lette euerie man thinke thereof and then shall all of vs bee wakened to withdrawe oure selues out of our follies and wee shall haue no moe of these vaine imaginacions and dotages that haue bin wont to rocke sinners asleepe Had this bin obserued there shoulde bee none of the debates that are nowe adayes in christendome aboute the rightuousnesse of fayth The Papistes can not be persuaded of this that we say namely that wee become rightuous throughe the meere fauoure of God in oure Lorde Iesus Christe And why what shall become of the merites say they and of the good workes wherein the saluation of menne consisteth And why do the Papistes stande so vpon their merites and why are they so besotted with them but bycause they looke not vp to God They dispute in theyr schooles whether good workes deserue recompence and wages as well as euill workes deserue punishment for they be things flat contrarie If mens sinnes deserue to be punished then must there also be some rewarde for vertues for otherwise Gods iustice shoulde not bee indifferent yea to our seeming and so
God as in respect of himselfe did punish men without cause For as I haue sayde afore that were an vniuste Tyrannie But hee taketh these woordes without cause in respect of that whiche we perceyue And herein it is included that wee must reuerence Gods iustice Although it be hidden and ouercast with darke and thicke cloudes yet must wee beleeue that there is nothing but right and indifferencie in it And although that to the seeming of our naturall reason wee finde no iustice in God but rather that his iustice is as it were transformed into vnrightuousnesse yet must we glorifie him neuerthelesse Thus yee see what Iob ment by saying that hee was wounded without cause that is to wit as if a man shoulde haue demaunded of him knowest thou any euident cause in thy selfe why God punisheth thee I see none For Iob was handled after a very straunge fashion VVee haue seene howe hee was as it were a mirrour of a castaway and howe it might seeme that God was minded too vtter all his anger and wrath agaynst him Iob therefore sawe not too what ende God did this there was no reason in it as too his knowledge That is true for hee speaketh not in hypocrisie And in deede God did it not in that respect he punished not Iob as who shoulde say hee was a wicked man and therefore ought to be punished more than other men VVherefore did he it then It is bycause the Diuell accuseth him that he had neither vprightnesse nor soundnesse in him and God ment that he should come to the trial and that men should knowe what ▪ a one he is Gods intent then was not to punish Iobs sinnes in like measure as he had offended For in the meane while he spared many ▪ wicked men and dealt not so roughly with them And so we see now that Iob blasphemeth not at all when he sayth that god woundeth him without cause for as muche as the woorde is ment simply as he speaketh it that is to wit that he knew not any speciall cause why God punisheth him so according as of truth he knew none But out of all doubt if God should vse all the rigour that were possible agaynst a man that were like the Angels of Heauen and walked in all soundnesse and perfection I say if God should vtter all his rigour agaynst him yet shoulde hee be iust and rightuous still Yea verely and yet were that without cause True it is that if we take counsel of our own braine if we discusse the cace as it commeth too our owne fleshly vnderstanding wee shall say it is without cause But without any inquisition or without running a heade it behoueth vs to conclude that forasmuch as God is rightuous he knoweth why he doth it VVee see no cause but yet must we glorifie him Lo in what plight Iob was And he addeth That God giueth him not respite too take breath but feedeth him with bitternesse Here Iob sheweth that besides that his miserie is great and excessiue it doth also holde on still and the chiefe piece of his temptation is that God feedeth him with bitternesse that is too say that he filleth him in such wise with anguish as he cannot finde so much as one little scrappe of his goodnesse too refresh him with that he may take courage And here ye see yet better howe God doth now and then cast his seruants euen to the bottom of their graue And it is a thing that we ought too marke well For there is not that man of vs which shall not finde himselfe sore combered when God turneth his backe vpon vs or if we perceyue him to haue a terrible countenance so as he shewe himselfe to be as it were angry with vs For then alas euen the boldest and most aduenterous are so quayled as they see nothing but death before their eyes Howe shall wee doo then who are yet so weake and feeble So muche the more therefore doth it stande vs in hande too marke well these textes that is to wit that when God not onely hath giuen poore creatures some signe of his anger but also holdeth them locked vp there so that when they woulde take winde and drawe their breath in hope to haue some little smack of his fauour to alay their grieses withal God commeth on still to increase the miserie Seeing that Iob hath bin in such extremitie why should not we be so to ▪ Therefore whensoeuer we be in any meane aduersitie let vs prepare our selues to receyue grieuouser when it pleaseth God to sende them vntill that he haue remedied all our miseries Thus ye see what we haue to mark vpō this text But Iob bewrayeth himselfe more openly anon after in saying If ye speake of strength who is like vnto God If the matter must come too iustice who is he that can summon him Or who can find any matter that we hold plea with him as if we stoode vpon euen grounde with him There is none at all I conclude then sayth he that God consumeth the righteous and the vnrighteous all togither There are two wayes for vs to recouer our right when men shal haue taken ought from vs that is ours for wee go about it either by force or by way of iustice Princes mainteyne theyr quarelles with bloudshedde and priuate persones woulde do as much if they might be suffered Alwayes they woulde begin by way of deedes and hardly can they withhold them selues from it what punnishment so euer be prepared for them And there is also the ordinarie meanes of Iustice Iob taketh both these things here as if he shold say True it is that I find my self tormented with extremitie and yet notwithstanding howe shall I withstand my God For if I fall to violence what shall I gaine by it I am no egall match for him If I go to it by waye of Iustice will he receyue me who shall take vpon him as Iudge or vmper betwixt vs whereat shall I beginne my plea To be short I see that God consumeth both the righteous and the wicked This talke seemeth yet more straunge than that which we haue set downe howbeeit if wee looke well into it we may after a sort make them both one which thing will be verie good and very fit to serue our turne VVhereas Iob sayeth there is none that can match God in strength nor that can holde plea with him in law bicause he will not be so much at comaundement he meeneth not hereby to impute vnto God such a lawlesse power as to do what he listeth and to deale vniustly True it is that we ought to aske none other reason at Gods hand than his own good will but yet therwithall we must hold it for a certaintie that Gods will cannot be otherwise than iust rightfull no though we see it not to be so but rather the flat eōtrarie Here then Iob taketh his ground vpō that which I haue discoursed afore that is to wit
mens mynds and make them astonished at it ought not God to be magnified therein what difference is there betweene the originall of a man and the making of a cheeze For wee see that of milke after it is set togither and curded folke make cheeze But who can say that a liuing creature a creature that beareth the image of God in it a creature that is so well framed shall proceede of that which is the groundworke in the begetting of men Forsomuch then as there seemeth to bee no likelyhode that a man should bee formed out of mannes â—eede so much the more is it too be seene that Gods intent is to be glorified therein Therefore let vs bee as it were rauished to say Lord what a workman art thou that men should be compacted after such manner of dung and filthinesse and yet notwithstanding become so excellent a thing For when wee looke vppon a man wee muste needes be abasshed whither we will or no. And whereof commeth that Of a shamefull thing and suche a one as men are loth to speake of Ye see then that God hath so abaced vs in our begetting as hee will haue his power ryghtuousnesse and wisdome the better knowne thereby Lo what Iob hath vttered heere And for the same cause he addeth Lord thou hast clothed me with flesh and skin Now do these things proceede of mannes seede It is nothyng but infection and filthinesse and yet notwithstanding behold how skin behold how flesh beholde how sinewes come thereof whych are things whereat all the world may be amazed Seeyng then that God hath packed so many miracles togither in one body and sheweth vs there so faire and liuely an image of his maiestie haue not wee cause to say Lord heere are things that farre passe all our witte and reason But after that Iob hath spoken of mans begetting he addeth well then Thou hast giuen mee life and grace and thy visitation hath preserued my Soule Heerein he sheweth how God thought it not ynough too haue fashioned him in his mothers womb and too haue gyuen him so excellent a shape But besides this sayeth he thou hast giuen me life and grace By thys word lyfe he meeneth the liuelinesse and power that is in the Soule For the body of it selfe hath no mouing it is but a dead thing Thou therefore ô Lord hast quickened me that is too saye â–ª the shape of my body is not the cheefe thing that ought to be magnified in thy worke True it is that euen in that a maÌ„ may see thy woonderfull power and wisdome But the Soule is yet more that passeth And heerewithall the Soule hath not the common life suche as is in the brute beasts whose soule hath power to feele and mouse to eate and drinke and to go and come not only these outwards senses are in man but also there is reason and vnderstanding in him and there is truth in him For we see what a number of things the mind that is in man doeth comprehend Lo why Iob matcheth the word life with the worde Grace meening thereby that the brute beasts are not parttakers of the life that is in men but that there is in men a dignitie farre greater and of much more value And successiuely he declareth that God is the continuer thereof Thy visitation sayeth he or thy looking to it hath preserued my soule For when God hath set vs in good state yet can we not continue vnlesse he haue his hand alwayes reached out ouer vs VVhat is too be done then that wee may continue in the state wherein we be once stablished God must be faine to breath his power intoo vs without ceassing and be continually at hand with vs Thus ye see why Iob vseth thys woord visitation or looking to as if he should say Lord were it not that thou lookest vpon mee with a fatherly eye it is certayne that I shoulde be vndoone euery minute of an houre But thou lookest to mee continually thou knowest my needes and thou prouidest for them Lo how I am preserued and maynteyned And in the end hee addeth Although these things be hidden in thee and thou keepest them in thyne owne minde yet know I well that it is so with thee As if Iob should say Lord I knowe these things are so hygh as I cannot reach them at all but yet notwithstanding needes must I haue some ame of them I knowe it is so with thee that is too say I haue not so perfect a knowledge as were requisite but yet neuerthelesse I knowe it is so I haue some taste of it on my part whiche suffizeth to make me conclude that thou haste layde foorthe so greate treasures of thy wisdome goodnesse and power in mee as it is impossible for mee to value and esteeme them as they deserue But now I see how thou handlest mee For I am vnhappie thou haste shet mee heere in prizon and I shall neuer be able to get out And why so I looke vppon the trouble wherein thou haste set me and bycause I see not the end of it behold I am so abashed that although I were rightuouse yet durst I not looke vp too excuze my selfe before thee I am vtterly barred of all plea â–ª like as when a iudge will not admit any allegations but barreth the partie of his plea then must the partie needs be condemned notwithstanding all his replications Euen so is it with mee sayeth Iob. For I see that although I perceyue not my selfe to be faultie yet notwithstanding thou hast punished me greeuously as now But this is spoken in respect of the excessiue hartgreefe whereof we haue treated and yet neuerthelesse he acknowledgeth therewithal that if he should come to the sayd rightfulnesse of God which is incomprehensible vnto vs there he woulde not thinke it straunge to be handled so True it is that hee could not conceyue that thing in his owne natural vnderstanding and yet neuerthelesse when he shall haue considered all things well hee must needes resist the sayde temptation Yee see then in effect what is touched here And now wee haue to consider and beare in minde what Iob declareth heere concerning the creation of men and concerning Gods grace whereby they be mainteyned in their state Then marke it for a speciall poynt when hee sayeth That God hath created vs as of Clay and that we must â—e brought to dust agayne when he shall haue withdrawen his grace which he had spred out vpon vs and this muste teach vs lowelinesse For wee see how men set muche by themselues and euery one of vs could find in his hart to be aduanced aboue the cloudes VVhy so he that knowes him selfe well setteth little by himselfe But men through desyre to purchace estimation do shet their eyes and forget themselues and passe not to consider what they bee nor what their state is It is a wonder that we should loue so well to beguile ourselues and yet we do so neuerthelesse So
So then when wee shall haue bene taught in Gods schoole and are become wise by comprehending that thing according too the measure of oure capacitie which it shall haue pleased him to teache vs by hys worde let vs knowe that there are yet other secrets in him which it behoueth vs too honour forasmuchas we cannot atteyne to the knowledge of them bycause it is vnpossible for vs to mount so high Ye see how wee ought to consider Gods wisdome twoo wayes Ye see also how Iob ment too speake that thyng whereof he will make a larger discourse heereafter Howbeit forasmuch as the time will not beare it now we will keepe the residue till to morowe Nowe lette vs kneele downe before the face of oure good God and father with acknowledgement of oure faultes and sinnes praying him to voutsafe too make vs know them better that feeling the seeblenesse which is in vs we may learne to humble our selues vnder him and not presume vpon our owne strength and wisdome but seeke in him all that we want and walke vnder his hande and vnder his guidance Also let vs pray him to gouerne vs in suche wise as all our wittes and senses may be hyld prisoners vnto him that hee may haue suche a soueraintie ouer vs as he may raigne peasibly and we consent with his Angells to obey him willingly and that in the meane season we take not any thing vpon vs aboue oure abilitie nor abuse the giftes that hee dealeth vntoo vs but that we may alwayes acknowledge them to come of him to the end we may seeke them there and yeeld hym his due prayse for them That it may please him to graunt this grace not only c. The .xlvij. Sermon which is the third vpon the twelfth Chapter This Sermon is yet stil vpon the. 14. 15. and. 16. verses which haue bene touched in the former Sermon WHen we see the things come to passe which are reherced here it seemeth to vs that God gouerneth not the worlde but that all goeth at aduēture or rather that ther is no reason or purpose why God should do so and we could find in our hartes if it lay in vs to set him foorth a new lesson and to point him what hee should do and to correct him as though he did amisse Ye see then that mens wits are out of order and that they are so rash as they could find in their hartes to controll god But contrariwise heere Iob meeneth to auow the mighty power prouidence and wisdome of God whereof mention hath bin made Therefore he telleth vs that when wee see things so out of order in the world we must not father any thing vppon fortune but assure ourselues how it is God that sitteth aboue and guideth all Besides thys although we thinke it straunge that he should worke so yet let vs not be so presumptuouse as to reply againste hym but let vs honour the secrete and incomprehensible wisdome that is in him Thus ye see the two points which he fathered vpon God heretosore that is to wit That it is he in whom is al power that it is he in whom is al counsel wisdome skil He hath set down these three words purposely to represse mens folish presumptuousnes in taking vpō thē to haue more discretiō reason thā god in misliking his doings thogh they find thē good Therfore it behoueth vs to marke well Iobs drift whiche is to make vs know Gods prouidence in all things that are done in this world Neuerthelesse to know that god gouerneth is not all that we haue to doo But wee must also graunt him the wisdome that hath bene spoken of True it is that oftentimes we may perceiue some reason of Gods works and he also will haue men to knowe why hee doeth some one thing or other but that is not alwayes nother muste wee make a generall rule of it Sometimes God blindeth those that haue forsaken his truthe verie well That is a vengeance that is euident and we knowe that men haue well deserued that God shuld vtterly bereue thē of all knowledge bycause they had no mind to be taught at his hand But sometimes we knowe not wherefore God taketh away his word and it daunteth vs in that cace it behoueth vs to reuerence his secret determinatiō and although we knowe not as yet nother the reason nor the end of his worke yet must we acknowledge and confesse that he cannot bee but righteous And yet in the meane whyle let vs bethinke vs of the weakenesse of our wit to the intent that we presume not to shut vp ne bee desirouse to measure the thing that is infinite by our owne capacitie Now let vs lay foorth the things particularly which are set downe here It is sayd that if God breake downe no manshall buyld vp VVhereby is meant that if Gods hand be against vs although wee had that help of all creatures all of it shall not boote vs but wee must needes perishe Behold in effect what is conteined in this sentence At the first blush wee may well say it is so but we be not yet touched Ard for proofe heereof If God scourge vs wee bethinke vs not with whome wee haue too do but wee go to seeke meanes to succour our selues and it seemeth too vs that we may well shifte off the mischeefe by our owne cunning or if so be that men bee willing too helpe vs True it is that God forbiddeth vs not too thinke vppon our selues to shift for our selues and too haue a regard how too remedie things yea hee maketh this dealing too auayle howbeit not after suche maner as wee haue bin inured to For when God afflicteth vs the first remedie is to humble ourselues vnder his hande and too seeke atonement with him This done we may well desire him too giue vs meanes too prouide for our necessities But to arme ourselues against him is not the way to warde the blowes of his hande Thus yee see what were our dutie But cleane contrary to this kind of dealing we see there is nothing but rebelliousnesse in thys worlde when God intendeth to humble it Then if wee mynded thys doctrine throughly we should not vse suche maner of dealing as we do For it would come thus to oure remembrance will God cast vs downe and who is hee that can build vs vp againe therfore must he hymselfe be faine to put to his hand And so haue we offended him Let vs craue pardon of hum to the end he may haue pitie of vs And though his iudgements be hidden from vs yet must we humble our selues vnto hym to the ende that he may receyue vs so cast downe And in deede wee ought too gyue good eare to the threatenings whiche God vttereth to this purpose against the reprobates as when he sayeth that he will cast downe Edom aud that if any man labour to set it vp again it shall be but lost labour Heerein we see
be as dull beastes as can be VVhy blame they not God for not giuing them a fyner wit and for not giuing them the meane to profite better in his schoole For they seeme to themselues to bee the worthiest men in the world â–ª and yet hath God giueÌ„ them ouer VVhy do they not blame him for not handling theÌ„ after their owne lust For in their owne opinion they bee so wise men as the worlde ought to make them too ryde triuÌ„phing in chariots and yet in the meane while they are seene what they be So then they will haue store of replies to find fault with God when they take in hande to bring him to an account But on our part let vs kepe that which is sayd here namely that wee must bee so simple as to honor Gods prouidence and wisdome notwithstaÌ„ding that the same be hidden from vs Furthermore let vs come to that whiche Iob sayeth heere concerning him that is deceyued and him that deceyueth VVhereas he sayth that both twaine of them as well the deceyuer as the deceiued are in Gods hand he meeneth it not in respect that they be his creatures and haue their life of him For that were a very colde saying and shoulde import nothing VVee knowe he treateth here of Gods iudgementes whiche are incomprehensible and whervnto our wits are not able to reach Nowe then were it so straunge a verdite to say that God hath made all men that he beholdeth as well the wicked and deceytfull as also him that is deceyued This were no whit at al without the common order of nature But wee see that Iob ment to wade further that is to wit that when any man erreth is deceiued the same coÌ„meth not to passe without Gods wil ordinance and also that wheÌ„ a deceiuer bringeth his crafts suttleties about god gouerneth them from aboue As for those that woulde accuse God of vnrightuousnesse vnder colour that he suffereth the things that are done by men but he doth them not himselfe I beseech you do they resolue this question For after that Iob hath sayde that there is power and vprightnesse in God hee addeth that both the deceyued and the deceyuers are in his hand â–ª Lo how Iob auoweth Gods mightie power and that hee hath the gouernment of the world in saying that both the deceyuers and the deceiued are in his hand If there were but a single sufferance Iob had spoken very ill Then must it be concluded that God guideth all things in suche wise as nothing is done otherwise than he hath ordeined But by the way we must beare in minde that which I haue touched alreadie namely that God wil sometimes haue men deceiued the reasoÌ„ why he wil haue it so is apparant but sometimes also we know not at al wherof it coÌ„meth nor whereto it tendeth And in this cace it behoueth vs to hold our wits in and to brydle them acknowledging our selues too ignorant and feeblewitted to atteyne so high That it is Gods wil that deceits should reigne and that men should be beguiled the holy scripture sheweth It is not tolde vs there that God doeth but only giue leaue as if he shuld say I passe not I will not medle with it but that he coÌ„maundeth it insomuch as he sayth who is he that shall go out to deceyue Beholde how God seeketh for deceiuers and will haue deceites to haue their full scope for so speakes the holy Scripture VVhat glose caÌ„ be alledged to darkeÌ„ so euideÌ„t a text And the diuell offereth himself saying I will go be a lying spirit in the mouth of al the prophets to beguâ—le Achab. ThervpoÌ„ God sendeth Satan forth â–ª and willeth him to deceyue to blind both the king all the people Now then we see wel that God shrinketh not into a corner to say I wil suffer it to be done but ordeineth disposeth it For otherwise as I sayd he were not almighty VVheÌ„ the scripture giueth that title vnto God it meeneth not that he can do it if he list that he is at rest in heauen doth nothing but it meaneth gods mighty power matched with effect that is to wit that he is present in all things that there is not any thing done otherwise than hee disposeth it Yee see then after what manner God is almightie And as for theÌ„ that babble so to disfeate or to restreme Gods prouidence they denie the first article of our fayth lyke witlesse folke as they be possessed with diuelishrage Therefore vnlesse we will make the scripture false it is a settled point and we must hold vs to it that God will haue men to be deceyued â–ª And it is not sayd so in this text only but also throughout the whole holy Scripture Aboue others there is a notable place in S. Paule which ought to bee so much the more familiar to vs bycause we haue the experience proofe of it For S. Paule treating of the state of the christian church to come sayeth there shall be a falling away so as meÌ„ shal become renegats after the gospel hath bin preached vnto them they shall renouÌ„ce God there shall be a horrible scattering through the whole church which thing we see Yet notwithstanding the Papists forbeare not to say hath God suffered the Churche to erre so long a time Behold S. Paule telles vs it should be so Now if the same come of God is it but a single sufferaÌ„ce No no But S. Paule sayeth expresly that God will send effectuall errour He sayeth not onely that God will let SataÌ„ looce to deceiue men but he saith that the deceits and leazings must take effect that meÌ„ shall not be able to kepe theÌ„selues from being beguiled Then see we gods horrible vengeance before our eyes in that men haue bin blynded so as they haue not perceyued the lyes and deceits of Satan but haue bin caryed away by theÌ„ like brute beasts VVhose doing was that Gods. S. Paule auoucheth it expresly How beit it is true that in that behalfe there is a manifest reason For S. Paule sayth that the sayd scattering shall happen for mens vnthaÌ„kfulnesse bycause they haue refused to honor God therfore they must be faine to beare the yoke of men and be subiect to their tiranny They had no mind to obey the truth therfore god fed them with lyes according also as it is shewed in the firste chapter to the Romans For somuch then as the world coueteth to be deceiued yea shetteth his eyes wheÌ„ God goeth about to inlighten it by his word needs must SataÌ„ beguile misleade it But somtimes the same shall come to passe we not know why if a man demaund the reason of it when he hath made long discourse he shall be at his wits end TheÌ„ let vs marke wel that although we perceyue not the reason why God doth a thing yet must we stoupe downe our necke as they say
by meanes wherof Gods Gospell was despised and those troublers had theyr full scope And they that had nother wisedome nor discretion to consider what was for their profit suffered themselues to be led by such as had nothing but fayre glozings without any holinesse S. Paule then perceyuing this telleth them No no If these maner of men purchace themselues estimation by those meanes I may so do as wel as they but I wil not for that is not the thing wherin we must be esteemed according as he concludeth in the end that if any mā will be coūted to be of Gods church he must become a new creature Ye see then sayeth hee that the estimation is to be had at Gods hand and not by these braueries wherwith mens heads are buzied Neuerthelesse S. Paul as we see ment to shew that he was not inferiour to those that pretended greate styles too bee in some preheminence and dignitie to the worldward after the same maner that Iob doth here Hee sawe that those men mēt to treade Gods truth vnder foote bicause they were in reputation But Iob for his part telleth them hee vnderstoode the things as well as they and therevpon he purposed to warne them to be more lowly to yeeld themselues teachable And although they had beene vtterly vnamendable stubborne in their folly yet neuerthelesse Iobs mind was that Gods truth which had bene in maner preuerted by them should haue full authoritie as it deserueth Thus much cōcerning the first poynt And by the way we must be warned not to seeke prayse or reputation afore men For if we intende that it is certayne that in stead of mainteyning the truth we shall marre all and God also will suffer vs to be sotted in our own folly and to bee made a very laughing stocke Then let vs bee well ware that we seeke not our owne prayse But when our Lord giueth vs the grace to teach others let the same tende to this marke namely to honour him and to cause the thing to be well accepted which cōmeth of him so as men may submit themselues vnto it and wee our selues shewe example to others to do so according also as oure Lorde Iesus Christe setteth the same thing downe for a marke too discerne the good and true doctrine by For when a man seeketh the glory of God men know thereby that he is a minister of the truth But if he desire to be exalted and esteemed he must needes disguise marre all the pure doctrine must needes be defaced through his vayngloriousnesse Marke this for a speciall poynt But nowe let vs come to that whiche Iob sayeth Yee are sayeth hee forgers of lyes aud pelting Phisitions and I woulde fayne that ye shoul◠all of you hold your tungs for that were moste wisedome for you VVhen Iob calleth them forgers of lyes which had spoken afore wee see strayte wayes too what purpose he sayeth it Nowe lette vs take the saying that is added namely that thei be pelting Phisitiōs VVhy so Bicause they misapplye their medicines as wee haue seene It hath beene tolde you already that the doctrine whiche hath bene set downe by these men was good and holy howbeit that it was ill applied to the person of Iob. It is as if a Phisition shoulde choze good drugs but yet without knowing the parties disease complexion or nature should say to him Lo here is a good medicine and a well tryed and therefore it shall doo this man good But if hee deale so whereas he saueth one hee shall kyll another Therefore it behooueth a Phisition to bee wise that hee knowe his pacients complexion and disease But these men heere had no suche regarde And thus yee see why Iob called them pelting Phisitions of no value And beholde heere a text well woorthie to bee marked VVe knowe that Gods woorde is the ordinarie foode of oure Soules but yet must the same serue vs also for Phisicke when wee be diseased Breade hath alwayes his accustomed vse but Gods woorde muste not onely feede vs it muste furthermore heale our diseases and clenze vs And therfore there must be discretion vsed in the applying of it For without that we shall confounde all As howe If a poore man bee desolate and haue a troubled conscience we see him at the poynt of despayre if one should set Gods threatnings and vengeance afore him what were it els but to send him headlong forward I see a wall that shaketh alreadie and I beate at it with greate strokes of a 〈…〉 attocke is it not the next way to throw it downe Then must wee marke how they bee disposed with whome wee haue to doo For if a poore man bee already dismayed at Gods wrath know not where to become he had need to bee comforted and cheered vp with the promises that God giueth to wretched sinners in calling them too him so sweetely This medicine then must be applyed peculiarly too suche as haue neede of it But there are others which are shamelesse despise God and scoffe at all that euer is sayd to them now if a man come to cocker them in it by offering them the mercy of God and by setting afore them the pitie that God hathe of vs were it not a foolishe proceeding For suche folke haue neede to bee touched to the quicke and to bee threatned yea to be wounded euen to the bottome of the hart if it bee possible that they may knowe what it is too stomake in that wise agaynst god Now then wee see that the holy Scripture beyng the spirituall Phisicke of our soules must be applyed according to euery mans dispositiō And now let vs marke in what state Iob was Hee was extremely pressed with the affliction that God had sente him and wee haue seene the reason why namely for that it behoued his pacience to bee exercised God gyueth him pacience howbeit not but that hee shoulde haue muche infirmitie therewith for like a wretched man hee starteth out of square casteth forth bubbles and froth agaynste god Not that he leapeth quite out of his boundes but he holdeth not suche an euennesse measure as hee oughte to haue done Thē how soeuer the case stoode there was infirmity in Iob. He knew wel ynough how it was God that afflicted him howbeit forasmuch as he sawe not the cause why he thought that God pressed him too sore and that hee oughte to haue spared him more And what doe they that come to comforte him They tell him that God is rightuous that is true Herevpō they cōclude that God punisheth not men without good causes that his handling of thē so roughly is by reason of their sinnes all this is true But they misapply it particularly in cōcluding that God handleth euery man according to his desert for we see the flat cōtrary Out of a general principle that is good true they draw an euill cōsequence For although God be iust
seeing man is ordeyned too sinne seeyng hee is misframed by nature seeyng there is nothing but ignorance in him seeing hee is altogither rebellious agaynste God what can the poore creature doo Is it meete that God shoulde there vpon condemne vs For certesse although wee bee so wretched yet is that no shifte for vs but it rather serueth too inhaunce oure euill VVhen Sainct Paule sayeth that we be naturally the children of wrath me oneth hee too cleere men that they myghte haue a good cace to Godward and that our sinnes might not bee layde too our charge bicause wee haue the roote of them in oure owne nature Sainct Paule meeneth no such thing but sayth it is to the end that all fleshe shoulde bee confounded and all mouthes stopped before god Yee see then to what poynte we muste come as oft as we speake of originall sinne namely we muste from day to day enter into the examination of our selues to knowe that wee haue offended God so many wayes as wee haue deserued to dye for it and therevpon too say Alas when wee haue gathered togither all the saultes that we know of yet are there an infinite sort beside For it is impossible that men shoulde call to minde the hundreth parte of the offences that they haue committed againste god And yet besides all this we be borne in sinne yea we be soked in it behold we be sinners before God before we haue any discretion VVhē we be think vs of this we shall haue cause why to hūble our selues to yeelde all glory vnto god VVhē Iob saith who is hee that can make a pure cleane thing to come out of vncleannesse thereby he sheweth that mē are starke mad whē they beare themselues in hād that they be pure cleane Thē let vs beare in mind that as in respect of oure selues there remaineth nothing for vs but cōfusion decay bicause we bee so ouerloden with sinne vices that God might rightly cast vs away yet neuerthelesse that forsomuch as hee chalengeth to himselfe the office of washing clensing vs from all our spottes we must resort to him for refuge specially bycause he hath giuen vs our Lord Iesus Christ who hath al cleannesse in him God seeing vs de filed and stayned and that the way was ouerlōg high for vs to come to him hath voutsafed to giue vs suche a holines in Iesus Christ that if we can once wash our selues in his bloud wee shall become pure and cleane from all oure filthinesse VVhen we once know what lump we come of that there is nothing but vncleannesse bothe in oure bodyes and in oure minds Let vs pray our Lorde Iesus Christ to voutsafe to rince vs with his bloud and to sheade out those his cleere waters vpon vs wherof Ezechiel speaketh that is to wit That by the holy Ghost which was giuen vnto him in all fulnesse we may be washed frō day to day as in the ende we may come to the purenesse which hee hath promised vs And now we haue need of a double clēsing The one is that God should forgiue our faults that is the washing away of our spottes The other is that he should renew vs by his holy spirite clenze vs frō all our wicked affections and lusts Hath he done so for one day He muste be faine to cōtinue it all our life long vntill he haue brought vs to the perfection which we long for and shew vs that our hoping hath not bin for nought and that we shall not bee disappoynted of oure longing conditionally that we haue wayted for it as he requireth But let vs fall downe in the presence of our good God with acknowledgemē of our sinnes praying him to make vs so to feele them as we may know how great neede we haue to flee to his mercy and that whē he shal haue made vs to feele his goodnesse in the middes of our afflictions we may not desire to liue in this world saue only to glorify his name And so let vs all say Almighty God oure heauenly father wee acknowledge confesse according to the truth that we be not worthy to lift vp our eyes to heauen to present our selues before thee nor to presume so farre as that our prayers should be c. The .liiij. Sermon which is the second vpon the .xiiij. Chapter 5 Are not his dayes limited is not the number of his moneths in thee Hast not thou made an ordinance vvhich hee shall not passe 6 Turne thee avvaye from him and lette him bee at reste tyll his desired day come as the daye of a hireling 7 For there is hope in a tree that is cut dovvne that it shall spring agayne and that his impes vvill grovve vp agayne 8 Although his roote bee vvaxed olde and that his body bee seared and deade 9 Yet vvill hee spring agayne by force of vvater and then vvill hee spred foorth as a plant 10 But if a man fayle so as hee dye he commeth no more 11 Like as if the vvaters shoulde shrinke out of the Sea and that a riuer should passe avvay 12 Euen so men rise not agayne till there be no more any heauen they thinke not of it nother doe they rise agayne out of their sleepe YEsterday wee sawe the request that Iob made by reason of the ficklenesse of mans life The sum whereof was that for asmuch as man is so fraile and flightfull a creature it seemeth not reasonable that God should pursue him with such rigour vtter his force so against him And as we haue seene afore he declareth that the life is not so short but it is much more miserable men are as it were in cōtinual torments in it But now he addeth further that God hath the life of man in his hande hath limited it a tearme whiche cannot bee passed If a man lyued but for a fewe dayes and that God hath not ordeined it yet might a mā say well God is displeased and therfore he cannot abyde that a little tyme shoulde passe withoute punishing them that haue doone amisse But seeyng hee hath foreordeyned that wee shoulde liue and all at his pleasure and determination and seeing he hath poynted the laste instante of our life and will haue vs to come to the same seeyng it is so saith Iob that he cannot indure that a man should finishe his course and come to his dayes ende as dooth a hireling why doth hee not handle me more gently And seeyng wee bee so troubled with vnquietnesse in this presente lyfe it may well be sayde that we be like a labourer that is hyred by the daye Looke vppon a labouring man see hee toyles himselfe too earne a peece of money but when his dayes woorke is at an ende hee taketh his reste hee hath his wages Euen so is it with vs all oure lyfe long bycause it is subiecte too so manye miseries wee are in hope that when that is
fall too chawing vpon the bitte in hatching so lewde opinions which are cleane contrarie to fayth it is all one as if men should fall to deuifing of their state wyth their enemies that come too besiege theyr Citie For if they giue eare to them and allowe their counsell it is the destruction of the whole towne They will not set opē their gates to them but it is all one as if they did Euen so is it with those that snarle themselues in their owne lewde opinions which Satan putteth in theyr heades for if they abyde by them the ende will be the leading of them too destruction VVhat is to bee done then Let vs followe the experience that is shewed vs heere by Iob. Verely hee was assaulted daungerously when he doubted whether he should euer rize again or no seing that God had brought him so low And if hee had continued in that minde too the ende what a thing had it beene But after hee had beene so assayled he cutteth off the matter out of hande No sayth he I will tarie the day of my chaunge howe so euer I speede Lo what we haue to do namely too conclude according to Gods truth Also when we conceyue any lewd imaginations that may turne vs from the fayth and from the way of saluation wee must by and by come backe and take holde of some sentence of the scripture and when we see our selues fenced with Gods truth the conclusion must be that wee will not dispute about it seeing that God hath spoken it Thus ye see the souerein remedie that wee haue to beate backe Satan in this behalfe that is to wit when he goeth about to turne vs aside from the fayth and from obeying of Gods worde Furthermore when Iob fayth that be will tarie for his chaunge that worde deserueth to be weyed throughly Verely he speaketh of the resurrection and therefore meeneth that we must be wholly renued so as the corruption whiche is in vs by reason of Adams sin be vtterly done away and God receyue vs into the immortalitie of his kingdom Lo here the chaunge whereof Iob speaketh And the same is also the thing that we must haue an eie vnto For without the resurrection wee cannot comfort our selues neyther wil al that euer man can alledge be sufficient to cheere vs VVee see also that the holy scripture directeth the faythfull thither when it purposeth too content them and too giue them assured and settled rest Be ye sure say the seruants of God that wee bee called to bee partakers of the heauenly glorie which God hath promised too those that are his and therefore be ye glad of it Howbeeit for the better assurance of this last chaunge wee must consider the chaunges that God maketh at this day ▪ euen during the course of this life howe God maketh many alterations in vs whereby he giueth vs alreadie some taste of the last chaunge As for example VVe be in some trouble well we be as it were shet vp there VVhen wee looke for the ende of it wee see none there is no remedie it is past recouerie and we be forlorne and sodenly God hath such pitie vpon vs as we be deliuered out of hand See ye not a chaunge that ought too lead vs further forth which is too vnderstande that there is a muche perfecter deliuerance than all these are which wee perceyue at this day particularly Then let vs learne to acquaint our selues well with the chaunges that God maketh dayly that wee may bee lifted vp a high and by that meanes be quiet till the time that we be renued in the kingdome of heauen Also heere yee see after what maner Dauid hath spoken For when he speaketh of the chaunges of Gods hand whether it be in rescuing men out of trouble or in casting them into it that saying is of great weight though it seeme not so For men haue alwayes this fonde opinion concerning fortune too say See what ill fortune is befalne mee or see what good fortune is happened mee No they bee the chaunges of Gods hande and to that poynt must wee alwayes bee brought Howbeeit among all the chaunges that are made in the worlde the liuelyest Image of the last renewment is Gods quickning of vs by his holye spirite and his inlightning of vs by fayth and his making of vs newe creatures in oure Lorde Iesus Christ as the scripture speaketh Let vs consider what the birth of men is True it is that when wee come intoo this worlde wee bring some remnant of Gods Image wherein Adam was created howbeeit the same Image is so disfygured as we bee full of vnrightuousnesse and there is nothing but blindnesse and ignorance in our minde Yee see then what the state of men is at their byrth But God inlightneth vs by his holy spirite yea euen in suche wise as wee be able to beholde him so farrefoorth as is expedient for the transforming of vs intoo his glorie and for the reforming of vs by his holy spirite Therefore when God shall haue so chaunged vs as wee feele him dwelling in vs and by meanes thereof wee fight agaynst our wicked lustes and whereas other men doo ordinarily delight in their vices and as it were bathe themselues in them we seeke the cleane contrarie so as what euill soeuer is in vs the same mislikes vs and we mourne for it and therewithall follow the good and be altogither desirous to giue our selues ouer to the seruing of God Is not that a woonderfull chaunge For such maner of dooings will neuer spring out of our selues VVhen wee taste of Gods goodnesse so as we be sure of his fatherly loue towardes vs and specially haue the certentie of our saluation to call vpon him as our father See yee not a chaunge that is able to shewe howe mightifull Gods hand is For men of their owne nature can neuer open their mouthes to call vppon God in truth True it is that they may well haue some ceremonies as the Heathen folke pray vntoo God and the Papistes also doo babble and make prayers that are long ynough but all this is nothing bicause they bee not assured in theyr prayers nor fully perswaded that God should bee their father Do wee then see that God is willing too heare vs Are wee desirous too serue him and to honour him It is euen as much as if he had chaunged vs and caste vs newe agayne in a mowlde and as though he had put vs newe againe to making For doubtlesse it is not for naught that the Scripture calleth vs new creatures in oure Lorde Iesus Christ And in other places where wee be sayde to be his workemanship bicause hee hath created vs to good woorkes Saint Paule meeneth not that God hath created vs onely to bee mortall men but also to the entent wee should do good workes Therfore when God dooth so chaunge his faythfull ones yee see a speciall woorke of his wherein he vttereth his power
For as long as this lyfe indureth sayth he it is full of payne and anguishe And what is death It is the extremest of all miseries bycause that there a maÌ„ seemeth too bee vtterly rooted out Iob spake after that maner bycause that as I haue sayd he was caryed away of his passions But on our part let vs be contented too languish and to haue our fleshe payned and our mynde distressed during this lyfe for yet haue wee whereof to reioyce in God bycause he promiseth to be alwayes our father and Sauiour Doe wee die VVee knowe that is our aduauntage as S. Paule sayeth bicause that by that means god taketh vs out of the miseries of this world to make vs partakers of his riches glorious immortalitie Now let vs knele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them so as wee maye craue forgiuenesse of them at his hand and that we may be so stirred vp too pray as he may make vs to feele his goodnesse mercie and wee profit more and more thereby and also that all the tyme of fâ—ur life may giue ouer our selues too the glorifying of his holy name and to the praysing of hym as he deserueth And that when he hath once broughte vs into the right waye he will neuer suffer vs to swarue any more aside but that we may continue with inuincible strength and stedfastnesse euen to the ende That it may please him to grant this grace not only to vs but. c. The .lvij. Sermon which is the fyrst vpon the .xv. Chapter ELiphas the Themanite ansvvered and sayd 2 VVill a vvise man bring foorth knovvledge of vvinde and fill mennes bellies vvith the East vvynde 3 VVill he reason of vnmeete matters and of vnlavvfull vvordes 4 But thou pullest avvay feare and turnest prayer avvay from God. 5 Thine ovvne mouth shall reproue thee of vnrightuousnesse and thou haste taken the toung of craftynesse 6 Thine ovvne mouth shall condemne thee and not I and thine ovvne lippes beare witnesse against thee 7 Art thou the first man borne vvart thou created before the mountaynes 8 Haste thou heard the secretes of God or is vvisedome restrained vnto thee 9 VVhat knovvest thou that vve knovve not â–ª vvhat vnderstandest thou that is not in vs 10 For vve be baldheaded and auncient There is an older man among vs than thy father WHen wee knowe wee haue spoken truth and in Gods behalfe and yet men reiect all that wee haue sayd it is a very harde and greeuous temptation For in that cace not onely we be blamed in our own persons but also wee see that men refuse the things that are of god Neuerthelesse it behoued Iob to vndertake such a battell as we see in this streyne He had mainteyned hys cace not by suttletie nor of wilfulnesse nor through ignorance and yet notwithstanding it was layd in his dish that hee had taken to him the tung of craftinesse or of the despizers of God and that all his sayings had bin but as winde wherein there had bin no firmnesse nor reason Iob therefore is greeuously charged heere for maynteyning the doctrine which he knew to be of god And this must serue for our example at this day For many are so greeued when they see that men receyue not Gods word but rather that the moste part of the worlde condemneth it But what for that Seeing that men haue at all times bin stubborne against God and hee could neuer yet make them to receyue that which were for theyr behoofe let vs not thinke it straunge that wee also muste passe the same way and that the authoritie of God and of hys woord is imbaced by our stubbornesse and by the malice of men considering that their iudgemeÌ„t is so awke and that they cannot giue themselues to goodnesse And as for those that haue the charge too beare about Gods word and to preach it though they see men reiect it yet let them stand to it stoutly and let not such doings thrust them out of the way For not only Iob was condemned in his sayings but the Sonne of God also VVee see that men were so farre off from accepting his doctrine as they did rise vp furiously against it and accused him of blasphemie If the like be done at this day it is no noueltie But in the meane whyle let vs determine to do that which God commaundeth vs Let men aduaunce themselues as much as they list and lette them resist God and his truth yet must all that be ouerpassed and we must not ceasse to do our duetie Marke that for one poynt And by the way it behoueth vs to marke that although the wordes whiche are rehearsed heere by Eliphas haue bin misapplyed too the persone of Iob yet neuerthelesse in generalitie wee may gather a good and profitable lesson of them And first of all where as it is sayd that a wyse maÌ„ wil not bring foorth windie wordâ— nor fill his bearers bellies with the Easterne wind it is the same thing which we see commonly in the Scripture â–ª that is to wit that our words ought not to be vnprofitable but rather well seasoned with â–ª salte according as Sainct Paule vseth the same similitude and afterwarde to expresse his meening sayeth that our words ought to bee substantiall meete to edifie and to profit those that heare them that they may bee instructed in the feare of God guyded aright when they be in the way and incouraged Yee see then that vpon this saying of Eliphassis we haue too marke that our words ought to tend too edification And if they do so they shall not be lyke the wynde that is to say they shall not bee puffed vp with a vayne swelling but there shal bee a substantialnesse in them wherewith to feede mens soules And truely â—eere ye see why it is sayd that good and holy doctrine is as it were foode By taking conuenient foode wee bee satisfied we gather strength and our stomacke is not accloyed but there insueth good and naturall nurrishment Euen so is it wyth the word of god VVhen it is well applyed to our vse we be filled with it and wee bee nurrished with it and yet in the meane while there is no windinesse that breakes vp vpon our stomacke and brings no substantiall nurrishmeÌ„t with it See then the two points that we haue to note The first is that if men find no fauour in our words when wee haue told them the thing that is good profitable and of God we must not therefore be out of pacience considering that the same hath happened not only to Iob but also to all the seruants of God so as their doctrine had no fauour to the worldward but was mocked â—t and taken to be but winde or a trifling thing But contrariwise on our side let vs be well aduised that when we speake it may be to the edifying of our neighbours and carie
whome he shall render an account Such as are ordeyned to be Shepherds to feede Gods people muste imploye all their strength and power therevpon nother muste they openly or particularly conceale that which they haue receyued according wherevnto Sainte Paule sheweth that hee is cleare from blud that is to say he is not faultie before God for hee had taught them Gods truthe faythfullye without ceassing as well at home in theyr houses as openly abroade Also let the Magistrate for his parte looke too himselfe and let him not through negligence quenche the lyghte that God hath put into him But to the vttermoste of his power let him indeuer that iustice maye reigne and haue hir full course that God maye be honoured and his truth receyued and that leasings and all thinges that are contrarie to true Religion may be done away Lo what wee haue to remember in this streyne Nowe whereas Eliphas sayth that God had giuen them the land and no stranger had passed through it it is to expresse that they had receyued an excellent prerogatiue from aboue For it is certaine that if a man be able to mainteine the gouernement that is put into his hande it is a token that God fauoreth him and it becommeth him to acknowledge that benefite For there is no pollicie of manable to do that throughly Also wheras Eliphas sayth that those of whom he speaketh had reigned peasably and that God had blissed them in such wise as they were not troubled but had so guided their subiectes as their dominion conteined in quietnesse thereby we be done to vnderstand that when God maynteineth states and a countrie is in peace wee must not father it vpon mortall men but acknowledge it to be the speciall benefite of god And our acknowledging of it must not be honoring the men by whome God serued his turne in doing it but also in yeelding God his due prayse Nowe let vs come to the chiefe article that we haue touched Eliphas saith that the wicked man is alway as it were trauelling with childe that he neuer hath any rest that hee is in continuall tormente that hee looketh euer at the sworde and that he knoweth not the number of his dayes And our Lorde vseth the same threat against the transgressers of his lawe namely that he will sende them such a fearefulnesse that their life shall hang afore them by a thread that their eyes shall bee sunken in their heade and that they shall bee in such anguishe of mynde that in the morning they shall say who will warrant mee my life vntill night and when night is come howe maye I indure till tomorrowe Lo howe God punisheth such as walke not purely according to his law And in good faith what purenesse is there in our life If we desire to be at rest and not to be tossed with any cares it behoueth vs to knowe that we be in Gods protection and we must be fully resolued of it and then it is certayne that wee may passe through fire and water that is to say hap what hap will wee shall bee sure of a good and stedfast leaningstocke But if wee knowe not that God watcheth ouer vs or at leastwise if wee thinke hee is against vs wee must needes be afrayde and not knowe where to become Therefore it is not without cause that God vseth the said manace againste the transgressers of his law And so is Eliphassis saying very true that the wicked is alwayes fearefull according also as the Prophet Esay likeneth the thoughts of wicked folkes too waues that beate one againste another VVhen any tempest is yee see the water stirreth and the waues come rushing one againste another and breake asunder Euen so is it with a man that is not ayded by god It is not any one passion that shall carrie him away and torment him but there shall bee many contraries and hee shall bee in such a pecke of troubles with it that hee shall bee vtterly at his wittes ende And so when it is tolde vs that the wicked man is in such vnquietnesse Let vs assure oure selues that it is Gods rightfull vengeance vpon all those that haue not sought to bee at peace with him And howe maye wee haue peace with God By walking in a good and pure conscience and specially by knowing that wee haue none other foundation too stande vppon saue onely his mercy in that wee bee in his fauoure for our Lorde Iesus Christes sake and that there with wee call vpon him assuring oure selues to bee happie both in life and death bycause it pleaseth him to be present with vs and to receyue vs and gather vs vp to himselfe Marke I say howe the way for men too haue peace with God is to assure them selues that their sinnes are forgiuen and to praye vnto him and therewithall to walke in his obedience so as they indeuer to haue a good and pure conscience towards their neighbours And this peace is ioyned with a ioye which Sainte Paule termeth the ioy of the holy Ghost which is when we bee strengthened by fayth Saint Paule sayth that this ioy is ghostly and he vseth that terme purposely bycause the wicked do sometimes reioyce that is to say they friske and laugh and are merrie when all things goe well with them and they forget themselues after such a sort as they feele not their owne miserie but become dull Yea but this peace where with God filleth them shall bee nothing at all to their profite And what manner of peace is it It is not for that they drawe neere vnto God but rather they turne their tayle vpon him But the true peace which is happie and blissed of God is when wee haue an eye vntoo him and come to him and thervpon are in quiet assuring our selues that hee receyueth reckeneth and auoweth vs to bee his so as he will not giue vs vp but guide vs always both in life and death Thus ye see what wee haue to remember in this sentence Howbeit it is true that eueramong the faythfull are in suche troubles as a man can hardly discerne betweene them and the dispisers of God but yet in the end God setteth them at rest For by handling them after that manner hee maketh them too knowe their owne weakenesse that they maye humble themselues and learne too call vpon him and put themselues wholly into his hande and trust altogither to hys goodnesse Moreouer somtimes he pricketh and spurreth vs too come too him the more earnestly and too beseech him to reach vs his hande and to shew that he hath a care of vs and that whensoeuer we bee tossed after that sorte we neede no more but to vnlode our cares into his lappe and to rest our selues there in all caces and there to take all our contentation and comforte Yee see then that the faythfull may well be stricken with feare and troubling but yet will God make them to feele what that peace is which hee
vpon the racke And what kinde of thing is that sound whiche God sendeth them euen when al things are at rest when there is no noise at al to trouble them For yet neuerthelesse must this pursue them insomuch that they shall start and tremble at it according as we see in the example of Caine. Beholde Caine had no rest and yet who pursued him God had appointed no iudge to arreigne him neither had he any bodie to stande agaynst him Verely the bloud of Abell cried out for vengeance But as for men hee was sure ynough hee triumphed hee built a Citie after the name of his eldest sonne euery man stoode in awe of him and yet in the meane while he quaked like the leafe of a tree And wherof came that Euen of the secrete voyce of the voyce that was not herd with the eare but yet was the same a dreadful noise insomuch as although the wicked knowe not what it is that God sheweth them yet notwithstanding they cease not to be continually agast Nowe when we heare this let vs pray God to make vs heere also the sweete and amiable voyce whereby hee sendeth vs tidings of his fatherly goodnesse loue Thus ye see that the only remedie whereby we may bee deliuered of the sayde fearefulnesse and astonishment where with the wicked are dismayde is for vs to beseeche God to make vs heare the voyce of the Gospell where hee telleth vs that he receyueth vs louingly that he is our father that hee accepteth vs as rightuous for our Lorde Iesus Christs sake and that both in life and in death hee will alwayes holde vs in his hande VVhen this voice soundeth in our eares so as wee vnderstand it throughly we shall not be dismaide at these deafe and blinde scarings as the vnbeleeuers are but wee shall bee surely fenced against all the dismayings that can betide vs Therefore if we haue our recourse vnto God and he by his holy spirite giue vs the grace too rest vpon his promises let vs not doubt but he will stablish vs more and more in all the good things that hee shall haue giuen vs and so strengthen vs by his power that in all the terrours of this worlde we shall euermore stand stedfast vntill he haue taken vs into his eternall rest Nowe let vs cast our selues downe in the presence of our good God with acknowledgement of oure faultes praying him to make vs feele them too our dislyking of them and that in the meane time wee may not ceasse too trust that lyke as hee receyueth wretched sinners vnto mercie which is the thing wherein hee vttereth the richnesse of his gracious goodnesse so also it may please him to make vs partakers thereof and that therewithall it may please him also too continue that which hee hathe begonne in vs vntill he haue brought vs too the full and whole perfection ▪ And so let vs all say Almightie God oure heauenly father wee acknowledge and confesse according too the truth that wee bee not woorthie too lyft vppe our eyes too Heauen too present oure selues before thee nor to presume so farre as c. The .lx. Sermon which is the fourth vpon the .xv. Chapter 23 Hee vvill trotte vppe and dovvne for breade knovving that the time of darkenesse is in hys hand 24 Anguish amazeth him and ouercommeth him as a king that is prepared to battell 25 Bycause hee hath lift vp his hande agaynst God and strengthned himselfe agaynste the Almightie 26 He vvill leape vpon his necke and crush the strongest part of his shield 27 He hath couered his face vvith fat and fatted his bovvels 28 He hath inhabited the desert Cities and the ruinous houses that vvere falne dovvne 29 He shall not aduaunce himselfe his riches shall not continue neither shall there bee any remainder of them YEsterday I shewed you to howe many miseries and daungers our life is subiect insomuch that wee must alwayes needes tremble for feare if we seke not our rest in God knowing that he hath care of vs and will mainteine vs If this were not we should neuer be in quiet Moreouer whē we vouchsafe not too heare the voyce of peace whiche God prepareth and sendeth vs we must be scared by men And it is a iust punishment for the vnthankfulnesse of all such as receyue not so great a benefite for it is impossible that God should beare it Beholde how God sheweth vs that first hee is willing too forgiue vs our sinnes and that although we deserue to bee ouerwhelmed at his hand yet he desireth nothing but to be at one with vs by his mercie He addeth that he taketh vs intoo his protection and will be the keeper of our life Are wee not worthie to bee deliuered vnto Satan if we refuse this honour and priuiledge and not onely to be vexed by men but also too quake and be afrayd though no man pursue vs Then let vs learne to rest our selues vpon God and to sticke to the promises that he hath giuen vs to the end we may walke safely and quietly heere beneath in the middes of daungers And nowe Eliphas addeth that the wicked man shall trot vp and downe for bread knowing that the day of darkenesse is in his hande Some lay forth this sentence as if he sayde that God will impouerish the wicked howe great riches so euer they haue so as they must bee faine to beg True it is that that cursse is conteyned in the law and we heare also howe it is sayde in the Psalme that the rightuous is neuer forsaken nor his seede begge their breade but God nurrisheth those that are his in the tyme of dearth If God prouide in such wise for his faythfull ones as too succour them at their neede wee must not thinke it straunge that on the contrarie part hee plucketh his benefites out of the wicked mens handes bycause they be sotted on them and make Idols of them certenly we see that the riche folke of this worlde become hungerstaruen notwithstanding that they despise bothe God and men and beare themselues in hande that all is for them And this causeth God nowe and then to spoyle them and strip them in such wise as they are seene to go a begging notwithstanding that they had such abundance erewhile as they were readie too burst But in this place Eliphas ment to say more For he not onely speaketh of the need wherevnto they bee brought which despise God but he meeneth also that euen in the middes of their riches they shall still be full of care and no whitte better than poore folke but shall thinke with themselues Go to it may be that I shall want as wee see by experience For although God giue the vnbeleeuers all that euer they can wishe so as they haue their Garners and Cellers full and money wherewith to buy both corne and wine yea and although they haue prouision made for them yet are they afrayde that the earth shoulde faile
receyue vs through the forgiuenesse of our sinnes whiche hee offereth vs and sheweth hymselfe to bee at one with vs in our Lorde Iesus Christe and pronounceth all them blissed whose sinnes are forgiuen when we heare of these things can wee wish a better cace than to come before the face of him that taketh away oure sinnes and casteth them behynde hys backe and into the bottome of the Sea as it is sayde ▪ And specially let vs looke vppon oure Lorde Iesus Christ too whome all power of iudgemente is gyuen whiche serueth to maynteyne our cace and he is our aduocate Thynke wee not that hee will make the bitter death auaylable which he indured for vs So then if men were as well aduyzed as they ought to be there were nothing too bee more wished than to be iudged at Gods hand at leastwise so they had recourse to his mercie and yeelded themselues intoo the handes of our Lord Iesus Christ who will not iudge vs to our condemnation but rather acquit vs And why For in that behalfe wee may say with Sainct Paule It is God that acquitteth vs who shall condemne vs VVho shall accuse vs seeyng that Iesus Christ is our aduocate that defendeth oure cace and the partie that answereth for vs before God hys father Shall wee now feare too bee accused or condemned But what Iob hath vttered hymselfe heere in such wise as hee founde himselfe turmoyled with hys owne passions and torments and heereby wee bee taught to represse oure owne naughtinesse VVhy so For wee see what the inordinatenesse of our nature is If wee giue oure affections head whereto must we come Iob desyreth to go to law wyth god Alas and can he preuayle in his sute No hee desireth too bee vtterly ouerwhelmed As much would we doo were it not that God restreyneth vs by gyuing vs the grace too subdue our passions Then let vs marke well first that when men suffer themselues too bee caried away by their fleshly affections they ouershoote themselues so far become so hardharted as they make no bones to rush against God and that is a horrible thing For there is not that mā of vs which abhorreth not to aduāce himself after that sort against god but yet for al that we do so and it is an ordinarie vyce among vs VVhat is to be done heerevpon VVe must learne to brydle oure affections seeyng they be so furiouse and do arme vs after that manner against god For this example is set afore vs to the end that euery of vs should indeuer to represse them as much as in vs lyeth Marke that for one poynt Agayne lette vs not desire too diminish the maiestie of God for the easing of our selues For if his hand be ouerstrong and ouerheauie vpon vs when he afflicteth vs let vs assure our selues that hee vpholdeth vs by a farre stronger and mightier puissance VVhen our Lord visiteth vs and sendeth vs any affliction well wee may then say heere is a burthen too heauie for me to beare I can no more indure it But when we be so feeble let vs consider a little by what meanes wee hold out but one minute of an houre How are we able to resist Is it of our own manfulnesse Is it for that wee of oure selues can warde Gods blowes when hee striketh vs or for that wee are able too outstand his force No no. But it is bycause that when hee striketh vs with the one hand hee holdeth vs vp with the other For else it is certayne we should be vndone at euery blowe God should neede no more but to giue vs one fillup as they say or but to make countenance to strike vs and we were dispatched out of hande Seeyng it is so with vs that we cannot holde out when God afflicteth vs but by his power were it not a greate follye in vs to desyre therevpon that his mightinesse should bee abated VVherefore as I haue sayde erewhyle Let vs learne not to desire that his glory should bee diminished for the easing of vs For that were the cleane wrong way and wee should bee vtterly disappoynted of our desire if we thought too bee eased by the weakening and effeebling of Gods hande For that were the next way too send vs packing bycause there is none other meane too preserue vs but onely Gods vttering of his strength in vs as I haue sayde afore That is another poynt whyche wee haue too consider in this texte And therewithall let vs marke also that it is an horrible blasphemie to require God to lay vs downe a gage and too put vs in a pledge or suretie And why For it is a likelyhod that wee trust not too his faithfulnesse True it is that Iob vseth these words to declare that there is an ouerhygh power in God and that no mortall man durst incounter it except God would release his owne right and yet neuerthelesse that God gyueth vs other assurances to come vntoo hym VVhich are they It is that he will haue men content themselues with his single word as good reason is they should VVill wee then bee assured Let vs giue eare to Gods promises let vs imbrace them and let vs beleeue that hee ment not to feede vs with leasing not to soade vs with vayne and frutelesse hope but that hee is faythfull too performe all that he hath promised Thus yee see to what poynt it behoueth vs too come And besides this we haue a good gage in our Lord Iesus Christ For we see that all that euer God promised was warranted at such time as he gaue his onely sonne to death and rayzed him vp agayne Do wee not then see a gage that ought to assure vs sufficiently Besides this God sealeth his promises in our harts by his holy Ghost Marke then what a goodly record this is namely to haue our Lorde himself speake to the end we might not doubt of his truthe but might boast to our selues that whatsoeuer is conteyned in his word is altogither sure and deceytlesse vnto vs Marke I say marke the assurances whiche God gyueth vs and the goodes that hee putteth into our handes to warrant vs Other pledge and assurance hee will not haue vs to demaund and therefore let vs learne too content our selues with that This in effect is all that we haue to consider vpon this verse But yet for all that it behoueth vs to turne backe to that which I haue touched that is to wit that seeing our Lord voutsafeth to handle vs so sweetly and telleth vs that we must not be afraid to come before his face so much the more vnthākfulnesse is in vs if we desire to go to law with him For must not a man be totoo froward when he refuzeth to bee iudged by God Yes and sith that God promiseth that euen when he vseth greatest rigour yet will hee not forget his goodnesse too releeue and mainteyne vs continually as he shal see needfull and to giue a good and desirable
gifte of God he hath not receiued it for himselfe â–ª but he must apply it wholly to the common vse Behold also howe God will haue our charitie exercysed It is not that euery man should like well of himselfe and despyze his neyghbours for at what poynt should wee bee then Should there be any more bodie of the Churche Is it not meete that the members should bee knit togither Is it not meete that all should bee referred to the head Then lette vs marke well that whereas Sophar sayeth that the spirite of his vnderstanding inforced him to answere if it were so that God gouerned it and that thys saying were rightly placed then had hee reason to say so For as I sayd when God shall haue disclosed any good thing vntoo vs the same must not bee drowned by vs but rather wee must bring it to light And heere yee see why it is sayde that when wee haue beleeued then must we speake So then fayth muste not bee a dead thing but she must vtter hir selfe And S. Paule dothe well verefie the sayd sentence of the Psalme For hee sheweth that it is not lawfull for him to doo it bycause God had giuen him vnderstanding whiche ought to serue the whole world and therefore that he vttereth the treasure which was committed to him knowing well that it was not a particular thing for any one man but for the profite and instruction of the whole Church And verely euery one of vs must applye this lesson to himselfe For we shall see many that will say it is ynough if euerye man beleeue in his owne hart as who would say that the thing which God hath ioyned togither might be separated by men But wee haue seene alreadie the recorde of Dauid which is that such as beleeue ought to speake by and by For except they doo so they shew that they by their malice doo burie that thyng whiche God woulde haue published abroade according aâ— it is sayde that men light not a candle too put it vnder a busshell or to hide it but to set it vpon a candelsticke that it may shine al about Furthermore nowe and then â–ª when a man hath receyued any gift he thinketh â—â— is to win himselfe credite and estimation aboue other man But contrariwise in so doing we disgrace Gods gifts by making them to serue to any vain-glory It is not for that purpose that God dealeth his gifts more to one than to another but to the end wee shoulde do men good with them Therefore let euery of vs haue a care to aduaunce and to spread abrode that whiche God hath committed vnto him and as for them that haue not receyued so much let them neuerthelesse be brought by that meanes to saluation wherevnto God calleth vs too the ende hee might bee glorified among vs Marke that for one poynt But yet muste the other poynt presse vs more when Sophar sayeth that hee had heard the correction of his reproch He speaketh not this in respect of his owne persone onely but according to the matter that hee had dealt with before hee is angrie to see Gods truth troden by that meanes vnder foote Iob had no such intent as I haue declared alreadye and therefore Sophar dyd hym great wrong Neuerthelesse thys doctrine continueth in it selfe alwayes good and true and wee must holde it so for the holy Ghost also ment to teach vs by a man that was blinded in his owne imagination who notwithstanding ceassed not too haue good groundes So then thys doctrine being taken as it is may stand vs in steade notwithstanding that we see it reproue the good and fight agaynst Gods truth resisting it by cauils and things misapplyed And therefore when the like befalleth vs we must withstand it as much as we can I say whensoeuer we see a man striue against Gods truth wee must set ourselues against him as aduersarie parties VVhy so For if God giue vs wherewith to make ourselues as his proctors and witnesses he will haue his cace maynteyned by vs And the honours is great that is done vs in that behalfe God seeth that wee bee full of vanitie and that there is nothing but vntruth in vs and yet neuerthelesse he calleth vs to be his proctors And ought he to do so Is he bouÌ„d to do it No â–ª but his mind is to honour vs so far foorth VVhat remayneth then That euery of vs streyne himselfe to the vttermost to do his dutie VVhen wee see men so malicious and wicked as to lift vp themselues against God and too seeke all meanes possible to peruert corrupt the truth is it meete for vs to bee slouthfull then No. VVe see at this day how the Pope hath many seducers whiche seeke nothing but to slaunder all good doctrine and too falsifie all that euer we alledge in the name of god Yea and wee neede not to go so farre for we see malicious heads euery where and vnderlings of Satan whiche turkin things and desire nothing but to turne all vpside downe Now when we see the Diuell working after that sort to ouerthrowe the things that are good to edifie the Church and that meÌ„ are so impoysoned against them ought we to holde oure peace Should we not resist them stoutly as much as in vs lyeth Yes certenly Else should we be cowardes yea and it should be imputed to vs for high treason if we shoulde suffer Gods truth too bee so defaced and wee not maynteyne it Some there are of opinion that it were better for them to hold their peace and not to speake at all agaynste the Papists and their superstitions Yea but in the meane while we see howe the Diuell would abuse our silence to vtter foorth his lyes and tirannies continually If poore soules perish and we in the meane while hold our tungs what shall become of it â–ª If a shepeheard do his duetie wil he suffer woolues and theeues to enter into his flocke and to scare them byte them and deuoure them and yet say neuer a word to them But God hath appoynted vs to be as sheepeheards of his Church â–ª Now like as wee muste haue a sweete and amiable voyce to guide oure flocke withall and too leade such too saluation as are teachable and obedient so also on the contrary part when wee see Theeues and VVoolues we must crie out aloude to scare them away Ye see then that such as perceyue men to peruert Gods truth ought not to dissemble but rather to be earnest and zelous in resisting them to the vttermost of their power Agayne if we ought to haue such courage constancie in maynteyning good caces against the trumperies and suttleties of the wicked I pray you ought wee not to speake still in the like behalfe when wee see Gods name blasphemed in deede and all good doctrine scorned and rayled vpon by the â—ewde lyfe by the malapertnesse by all that euer the wicked folke take in hand VVould God that necessitie
then that wee ought too vse great discretion in comforting suche as are afflicted And therefore it is not without cause that Iob telleth his freendes it were muche better for them too holde their peace than too increase his trouble by speaking and hee woulde take theyr silence for a comfort Yea and hee addeth that when they haue heard him hee will giue them leaue to mocke on not that hee meeneth that they might haue reason so to doo but he rebuketh them for their rashnesse according as it is sayde prouerbially that a hastie iudge giueth a swift sentence For they were ouer hastie in condemning of Iob before they had hearde him And so when he sayth that they may mocke on when they haue heard him speake he meeneth that there is nothing but disorder and rashnesse in them and that they descant vpon an vnknowne matter whereof they were not yet throughly informed Therefore wee haue a common doctrine to marke in this sentence whiche is too brydle our selues when we come to iudging and not too bee so heddie till wee knowe the verie truthe indeede And so muche the more ought wee too minde it bycause wee see that men are by nature ouermuche inclyned to this rashnesse and ouerhastinesse For although wee woulde fayne be esteemed too bee of ripe and settled iudgement yet are there verie fewe too bee found that giue themselues to bee so yea and which worse is we shall see a great number that make haste too shewe their fine witte for feare least men shoulde take them for dullardes This causeth vs oftentimes too throwe oure selues headlong intoo ouerhardinesse and too iudge crookedly and vntowardly of oure neighbours without reason or without indifferencie at all Seeing that this maladie is so naturall too vs let vs learne too examine things before wee speake It is sayde that the wize man will alwayes heare and the foole haue his mouth open and neuer leaue babbling It is not for naught that Salomon sayeth so and wee can well skill to say so too but in the meane while wee doo yll put it in vre And therefore what is oure cheefe wisedome Saint Iames sheweth it vs when he sayeth that we ought to bee slowe too speake and willing too suffer our selues too bee taught For when wee haue the modestie too refrayne from hastie speaking God will giue vs the grace too knowe the matters and when wee knowe them wee shall tell howe they stande At a woord wee shall haue profited greatly when we haue learned too refrayne hastie iudgement For wee cannot iudge oure neighbours after that sort at aduenture without a double despising of Gods goodnesse VVhy so For wee must all appeare before his iudgement seate as Saint Paule telleth vs Then if I iudge my neighbour before I knowe howe the cace standeth I take vpon me the authoritie of God and I chalenge to my selfe that which belongeth not too me no nor too any Angell in heauen And what an ouerboldenesse is that True it is that when we once knowe the euill I say when we knowe it not after our owne imagination but as it is of verie truth we may bee bolde too condemné it and we shall not be rash in so doing VVhy For we iudge not at all but onely ratifie the iudgement that God hath giuen by his worde But when wee bee so hastie as is spoken of afore it is high treason to God bycause we rob him of the right that is peculiar too himselfe and pull it to our owne persons And againe besides this we offende God in taking vpon vs to iudge of secret matters But it behoueth vs to knowe our owne measure and that we haue neede to inquire of the things that we knowe not and not to say it is so or so vntill wee bee throughly informed of the matter Those twoo reasons ought to holde vs well in awe that we be not ouerhardie in iudging our neighbours Furthermore if it behoue vs too keepe this modestie towarde mens persones what must wee do too Gods doctrine I pray you when euerie man stootes foorth his bolt vpon a doctrine before he haue throughly examined it is not such rashnesse woorthie to bee double condemned I haue shewed alreadie that we bee traytours to God in robbing him of his honour if wee iudge the persones of our brethren before we knowe them throughly But it is certaine that Gods doctrine is muche more precious than mennes persones I go aboute too infrindge some doctrine at aduenture yea euen some doctrine of the holye Scripture or some article of the fayth and is not that an vnhallowing of the holy things Neuerthelesse wee see men bolde and ouerbolde in this cace For nowadayes who shall bee sooner beleeued in matters of doctrine than drunkardes looce liuers and heathenish men whiche can as muche skill of Gods secretes as can brute beastes yea as can the verie Swine These muste snuffe vp theyr groyne agaynst Gods doctrine and dispute with might and maine agaynst the truth that hath beene well stablished by the holy Scripture And what maketh them so bolde Euen bycause they vouchsafe not to heere But God punisheth them for their presumption shewing that they bee but ranke fooles which alwayes haue their tongues walking and neuer haue their eares open too heare with pacience So much the more then behoueth it vs too practize thys sentence and admonition that is giuen vs heere that euerie one of vs must learne to bee slowe to iudge And when wee do so wee shall bee teachable For hee will neuer proue a good maister which hath not bene a good scholler If a man will worke maystries at the first day before hee haue euer beene bounde prentice too the occupation hee shall make fayre woorke and aduauntage himselfe greatly Nowe if the cace stande so in handie craftes what is to be thought of Gods doctrine which surmounteth all mans vnderstanding and is reuerenced euen of the Angels And so wee must not onely haue beene scholers that we may bee maysters but wee must also perseuer all our life long in profiting and vnderstanding when wee mynde to teache others VVhen God hath giuen a man grace to teache others hee must not thinke that hee himselfe is not bounde too learne any further But let vs assure our selues that no man shal euer be a good and faithfull teacher except hee indeuer to learne still as well as other men To bee short it behoueth vs all as well those that teache as those that learne to be Gods scholers and to proceede further and further in his learning yea euen till we die Thus much concerning that sentence Nowe let vs come to the protestation that Iob maketh My talking sayth he is not vnto men for were it so howe shoulde my spirite not fayle Heere Iob sheweth all the children of God how they ought to speake He had protested the like alreadie heretofore How beit it is not without cause that he repeateth it againe forasmuch as it is
mirth that God condemneth VVhereby we ought to take warning to restreyne our selues and whereas we see there are many whose whole delight is too seeke such pastimes let vs say a mischeefe on them And if we will not haue the same curse to light vpon our selues let vs learne too absent our selues from such looce and wanton pastimes but let vs rather aduisedly restreyn our selues and set God alwayes before our eyes to the end that hee may blisse our mirth and we so vse his benefits as we may neuer cease to trauel vp to heauenward Thus ye see how it behoueth vs to apply all our mirth to this ende namely that there may be a melodie sounding in vs whereby the name of God may be blissed and glorified in our Lorde Iesus Christ Nowe let vs fall downe before the face of our good God with acknowledgement of our faults praying him too make vs so to feele them as wee may be hartily sorie for them and in returning vnto him desyre him to mortifie our whole nature ruling all our thoughts and affections by his rightuousnesse and making vs newe creatures to the ende we may so passe through this world as we may not be hindered by any stumbling blocks and bylettes that are in it nor cumbered and thrust out of the way by the miseries that wee haue to indure heere nor by the aduersities that God sendeth nor tempted by the prosperitie of the wicked but that wee may fight stoutly agaynst all temptations euen till hee gather vs intoo his heauenly rest and make vs inioy the inheritance that hee hath promised vs whereof we be yet destitute for a time that our fayth and hope might be exercised That it may please him to graunt this grace not onely to vs but also to all people c. The .lxxx. Sermon which is the third vpon the .xxj. Chapter This sermon conteyneth the rest of the declaration of the xij verse and so forth of the text that here followeth 13 They spende their dayes in vvelth and sodenly they go dovvne to the graue 14 And yet they say vnto God depart from vs for vve desire not to knovv thy vvayes 15 VVho is the almightie that vve shoulde serue him or vvhat shall it profit vs to pray vnto him IT was yesterday declared that Iob here speaketh of those that abuse the benefits which God bestoweth vpon them during this mortall life so as they be caried away with pleasure and are as it were drunken therwith And hereby we ought too take warning so too reioyce that there bee alwayes a measure in vs and that we bridle our selues For the thing that ought moste too put vs in rememberance of God is the receyuing of the benefites that hee bestoweth vpon vs which thing ought to drawe vs vnto him and make vs too loue him Contrarywise we see that they which reioyce without measure and order forget God and are so glad that they thinke no more on him neyther will any more be subiect vnto him So then let vs follow this modestie or meane that I haue spoken of and learne so too moderate all our pleasures that wee bee not caryed away with the worlde And there with all also bicause heere is mention made of the flute of the taboret harpe other instrumentes of musike let vs note that the things which of their owne nature be good ought not by vs to bee put to an euill vse As musike of it selfe cannot bee condemned but forasmuch as the worlde doth almost alway abuse it we ought to be so much the more circumspect this place warneth vs thereof VVee see at this day that they whiche vse musike doo swell with poyson agaynste God they become hardharted they wil haue their songs yea and what manner of songs full of all villanie and ribauldrie And afterward they fall to dauncing whiche is the cheefest mischeefe of all For there is alway such vnchaste behauiour in dauncing that of it selfe and as they abuse it to speake the truth at one worde it is nothing else but an enticement to whoredome So then it is not without a cause that Iob intēding to declare that the children of this worlde and the despizers of God doo passe measure in their reioycings speaketh of the sounde of the taboret of the flute and of other instrumentes of musike As I haue already touched hee dooth not so condemne these things as though they were euill of their owne nature but he considereth the abuse that therin is committed for men doo neuer so well keepe measure as to vse musike modestly This vice then is heere to be noted to the end that we may so thinke of it as we may take some profit thereby To be breefe let vs as long as we liste excuse the vanities that are committed in musike yet doo we see that the spirit of God condemneth them bicause that men delight to much in them and when they sette their delight and pleasure in these base earthly things they thinke not a whit vpon God nother do they ascribe the whole vnto him This is the summe of that which we haue to note out of this place Now at lēgth it is sayd that God wil suffer the despizers of his maiestie to go to theyr graue in a minute of an houre after that they haue spēt their whole lyfe in greate ioye and pleasure This thing also is very well noted in the threescore and thirteenth Psalme although he vseth another similitude there which is that the wicked go to their death without any impeachement or hinderance that they haue nother bands nor cords And thereby the Prophet ment to shew that the children of God in this world doo nothing but pine away hang the wings for sicknesse and diseases and other suche like things are as it were bandes that draw vs vnto death and pull vs backe agayne from it On the one side when wee be sicke we see that death threatneth vs for we are therby taught howe frayle a thing our life is yea they are all of them messengers whiche God sendeth to say vnto vs Prepare your selues for you haue nothing certayne nor sure in this worlde These then are bandes of death which draw vs vnto him And againe we go on pyning and cannot dye yea a man woulde thinke sometyme that wee should not liue halfe a yeare to an ende at the moste and yet wee go foorth on and in the meane season the disease continueth still with vs This wee see in the children of God but in that while the wicked spende theyr tyme in myrth and ioye yea they are lustie and full of courage and when they come to their death it seemeth that euen as they woulde wishe they laye them downe to sleepe This will seeme very strange but let vs keepe in remēbrance that which hath bin alredy declared that is to wit howe Iob ment to shewe that although God punishe not all trespasses heere in this world yet
our selues yea wholly to cōdemne our selues and to spoile our selues of all opiniō of vertue and to come vnto our God to seeke our whole felicitie in him besides this I say we shall knowe that it behoueth vs to be subiects vnto him that hath all rule ouer vs You see then how humilitie is the mother roote of all vertues On the contrarie parte when pride beareth rule in men they must needs in their whole life be frowad wicked Nowe this pryde is heere attributed to the faythlesse For first of all they conceiue maruelously of themselues they truste in their owne wisedome And wee see that they can neuer come to an end bicause they are so puffed vp with presumptiō For they will be wise yea in despite of God they thinke they shoulde abace themselues to much if they shoulde forsake their owne iudgement for to harken to that which is set forth vnto them in the name of god And farther haue they such confidence in their wisedom Then will they giue themselues the bridle in all theyr delights pleasures and if they be reproued therfore they thinke they are greatly iniured Ye see thē that the faythlesse are alwaies drowned in prefumptiō for this cause the prophet Habacuk fetteth this hautinesse against faith signifiying therby that faith alwaies leadeth men to a true humilitie and obedience and contrariwise that a faythlesse man must needes alwaies exalt lift vp himselfe against God for it is impossible for him to do otherwise And therfore it is not without cause that Iob heere speaking of the wicked armeth thē with such pride that they think they should not submit thēselues to God but say who is the Almightie that wee shoulde serue him Truth it is they will not vtter such words with their mouthe except God discouer them as sometimes it happeneth that the hypocrites spew out horrible things And then who is the cause therof it is God that constraineth them For they would gladly hide themselues to the end that their filthinesse might not be knowen in the worlde but God will not suffer it according to that which is said that they who when they knowe God did not glorifie him as God are deliuered vnto a reprobate minde so as they are gyuen too all wickednesse and get themselues an euill name through their owne follie God then will sometime suffer the wicked to speake as is here sayde of them but although they holde theyr peace and make goodly protestations that they will serue God yet in their heart they beare such spite against God that they wish hee had none authoritie ouer them saying in themselues what is the Almightie that wee shoulde serue him As for example the worste men that can bee chosen will say at the firste that there is one God and that it is meere he should be honored of vs Yea in generall termes they will in deede confesse so much but whē they come to the clozing as they say and that a man goeth about to rule them and sayeth vnto them what hath not God declared his wil vnto vs in what sorte he will haue vs to walke ▪ then you shall see they will not heare on that side If a man woulde pull a couetous person from his couetousnesse or reprooue an ambitious man of his vice or a whoremonger drunkard or blasphemer of theyr faultes by and by they kycke agaynst God for they woulde fayne haue full libertie to doo euill And although they doe not vtter these wordes with their mouth what is the Almightie yet do they swell like toades and will not yeelde themselues to be subiect vnto god Here then we see that Iob accuseth not onely them which with open mouth haue vttered this blasphemie whereof hee speaketh but also all those that are so swollen in thēselues as they say and are filled with such arrogancie that they will not humbly submit themselues to God nor acknowledge it meete that hee shoulde haue soueraintie ouer them To be short ▪ if we will not be condemned with these men wee muste compare God with our selues that is forasmuche as he is our creatour wee must acknowledge that hee ought to haue the whole dominion and all things ought to be subiect vnto him And thus much more for an Item that seeing he hath redeemed vs by the deathe and passion of his onely begotten Sonne hee hath well deserued too haue all souerayntie ouer vs And nowe that hee hath purchased vs so dearly we must no more be addicted to our selues but be wholly dedicated to his seruice Furthermore for as muche as he is our father wee muste bee his children And for this cause also hee sayeth by his Prophete Malachie if I bee your Lorde where is the feare if I be your father where is the loue and the honor that you owe vnto mee By this God declareth that we can not be truely his subiects vntill wee acknowledge the right that hee hath ouer vs and gyue him all his titles and dignities Hee is our Mayster and Lord we must then giue him all reuerence and seeing that we acknowledge him to bee our father it is very meete that we shoulde honour him yea with a true loue For a childe if he be not such a wicked monster as euery man abhorreth and detesteth wyll honour his father whiche it is certaine he can not do vnlesse hee loue him You see then how we muste looke vnto god And when wee bee so come to our selues alas poore creatures that wee bee what is there in man whereof hee may glorie There is nothing in him but cursednesse And yet for all that how hath God honored vs Hee hath created vs after his owne image likenesse and although this image be blotted out in vs by the sinne of Adam and wee bring nothing from our mothers wombe but the curse yet had God created vs after his owne image And this is one very great and excellent honor And beside that hee hath vouchsafed to redeeme vs by the bloude of his onely begotten Sonne Iesus Christ whome hee woulde not spare And moreouer he hath called vs to be of his housholde and not only to his seruice but as his owne children and heyres VVhen wee shall then haue made these comparisons if we had harts of yron and steele should they not I pray you be softened Yf we should swell with arrogancie so that we should burst withall ought not all this poyson to be purged and we with true humilitie come to the obedience of God And for this cause when hee intendeth to make vs willing to obey his commaundementes and to acknowledge the auctoritie that he hath ouer vs hee vseth this preface in his lawe I am the Eternall thy god VVhen he sayeth I am the Eternall he bringeth vs backe to our creation to shewe vs what we are I haue fashioned you sayeth he of nothing as I haue created this worlde and you are but a parte thereof You muste
vs and let vs knowe that to obey him and to submit our selues vntoo him in all things is our true wisdome And when things come not to passe as we would wishe so that we be casily stirred vp to enter into some disputation let vs stay our selues and say yea but God hath such a perfection in him that there can nothing proceede from him but it is good and rightuous and his will only ought to suffice vs for it is the rule of all well doing this is the fountaine thereof let vs drawe out of it boldly So when he sheweth vs the reason of his workes let vs giue him thankes and with all humilitie receyue whatsoeuer hee teacheth vs But if hee hide them from vs let vs bee content to bee ignorant so farre foorth as it shall please him knowing well that hee reuealeth vnto vs what soeuer he knoweth to be profitable for vs Howsoeuer it be he will kepe vs within a certeine measure to the ende we should learne what it is to obey him and too confesse that hee is iust although hee shewe vs no reason of his dooing This is the summe of that which we haue to learne out of this place Nowe to shewe the greatnesse of this temptation it is sayde afterwarde that both of them are conered in the dust and that the wormes eate them In deede when we see that a like ende happeneth to them bōth although wee haue beene diuersly delte withall in this worlde ▪ it might seeme that God playeth no more the iudge But oure sayth muste surmount the graues and what so euer wee can beholde with the eye And this is it that is oftentymes taught vs that fayth is a sight and beholding of thinges inuisible VVe shall see some good man that shall haue serued God all the dayes of his life and shall haue walked verie vprightly and sincerely and neuerthelesse hee shall bee in continuall greefe and paynes and God shall not ceasse too sende hym may tormentes euen too the death to the whiche also hee must goe pyning on a long tyme And others that shall runne headlong too all euill shall dye at their ease As I haue sayde this in the consusion of things And what is the ende of it they come to the graue Are they in the dust they consume away there the woormes eate them it semeth that he that toke paines to serue god hath lost his labor And why Behold they are all gathered into one heape the good and the bad as well those that haue liued heere in great mirth and pleasure as they that haue sound nothing but sorrow and trauell in this world VVhat shall we say to this It is certaine that we shall be amazed if we stay ourselues vpon that which may be seen with the eye VVhat is to be done then VVe mustascend higher and knowe that God reserueth vntoo himselfe a iudgement that appeereth not presently Yea truely For faith beholdeth things inuisible and things that are hid Let vs knowe then that although in death all be like yet there is a far diuers condition And when shal that be our God shal declare it in time conuenient But in the meane season it is our dutie to walke alwayes in his feare and to conclude that seeing hee is iudge of the worlde iniquitie shall not remaine vnpunished And they that haue taken paynes to obey him and to walke according to his rightuousnesse shal not haue labored in vaine nor be disappoynted of their expectation Thus must we conclude and go stil forward And we see also that god ment to declare the same vnto vs by the mouth of a deceiuer For although Balaam endeuered to ouerthrow all truth and to turne it to a lie yet God hilde him as it were in a racke that he was forced to say that the death of the rightuous is to be wished Let my death saith hee be like vnto the death of the rightuous He saith not this of his own head For hee would as much as lay in him haue brought too naught atd vtterly abolished the maiestie of god But yet seeing God maketh him speake thus it is more than if he had sent all the Angels of heauen God I say did then authorize this doctrine with a peculiar marke when he did constrein and inforce a wicked man and an enemie of the truth to speake on this wise This is it then that wee haue to learne to wit that we must not fasten our eies vpon the graue when wee see that all is there brought vnto one heape and that there is no difference betweene the good and the bad betweene the rich and the poore betweene those that haue liued at their ease and those that haue alwayes bin in sorrow and paine It is true that in death all things are turned vpsidedown ▪ but God knoweth how to bring all things into an order and perfect state as it is said that at the coming of our Lord Iesus Christ when he shall appeere to iudge the world then shall be the restoring of all things If it be so then that Iesus Christ shall come to restore the world It followeth that the world at this day is out of frame and things therin are out of order but in the meane season let oure faith surmount all these things here and let vs paciently abide till God finish his works and finde a remedie for all Nowe Iob addeth furthermore that the thoughts of them that went about to confounde him are not vnknown vnto him nor the ways that they vsed to do him wrong as if hee should say I see whereto yetend For yee are as it were suborned of Satan to bring men to dispaire But I will hold me fast in the hope that I haue in my god And although I be here so much oppressed as is possible for any man to be yet will I still continue calling vpon him that hath promised to be my sauiour and I shal not be ouercome for any of your temptations Thus then doth Iob arme and defend himself against al that was obiected against him by his friendes For hee sawe well ynough that they tended to no other end nor purpose but to bring him to dispaire Nowe this place here conteineth a profitable doctrine which is that wee should alwayes learne to knowe the subtilties of Satan when he goeth about to bring vs into dispaire and that we should bee armed against him For if we haue the wisdome to take heed of the malice of men when we see that they go about to hurt vs and seeke our vtter ruine and destruction must wee not much more sharpen our wits and spirites to resist Satan who is the Prince of all iniquitie The thing then that we ought to knowe is that when men goe about to do vs harme we must stand vpon our garde and consider the force and strength that is in our enemies And if we cā not ouercome him by force we must fall to pollicie If we see
a man go about to beguile vs by wicked slight we will beware of him well inough But as sayth Saint Paule our fighting is not against flesh and bloud that is to say when we haue to deale but with men it is nothing but we haue to deale with spirituall enemies which are principalities Behold Satan vttereth all his force and wee haue to fight against the Diuels in the ayre which winde about vs and inuiron vs on all sides and they haue firie dartes wherewith wee should bee stricken downe incontinently if wee were not well furnished and armed at all poynts Therefore it standeth vs in hand to be watchfull in this cace aboue all things and to bee acquainted with Satans wyles according also as Sainte Paule speaketh of them in another place This is it which wee haue too marke in this streine namely that forasmuch as Iob was fenced against all the temptations that were put to him by those whom the diuell stirred vp against him when we see men go about to leade vs to destruction we must haue our eyes open to espie their slightes that we may prouide to disappoynt them And if we haue this aduisednesse in respecte of men let vs much more haue it in respect of Satan For he is our cheefe enemie whome we haue cheefely to resist that we may repulse all the practizes and deuises whiche he can attempt against vs ▪ And herevpon let vs mark that all excuses are taken from vs if we bee surprised by the temptations whereof euerie man ought to take heed If wee steppe awrye euerye of vs will alledge that there was some meanes or other and that hee was seduced by some other man And finally wee put the same thing in vre which was shewed vs by our father Adam when hee sayde The woman which thou gauestme hath deceyued me Yea but our Lorde hath giuen vs discretion ynough sobeit that wee can finde in our heartes to be watchefull But as for them that will bee wittingly rocked asleepe muste not Sathan needes snarle them in his snare and make them to wander here and there Are they not well worthy of it Yes For they seeme to be willing to breake their owne neckes and to haue sought pittes to fall into and that they be well at ease when they find any meanes to start out of the way There are many that seeke stumbling blockes and afterward say Oh beholde such a one hath beguiled me But if we kepte watch as God warneth vs wee should alwayes be preserued from the daungers wherewith we be snared Thus ye see what wee haue to marke vpon this place And immediatly Iob sayth Inquire of them that go by the way you can not denie their signes This streyne is expounded diuers wayes There are that take these Iourneyers and wayfaring men in an allegoricall sense for the faythfull bycause they bee pilgrimes in this worlde and haue no resting place but that is too muche streyned Some vnderstande that Iob ment too saye heere that his freendes tooke him as a wayfarer that is to saye as an vnknowne man As if hee shoulde saye yee handle mee worse than you would doe a wayfarer or an vnknowne man Othersome take it after an other fashion but let vs holde vs too the playne meening whiche is that Iob meeneth too saye heere that if his friendes or at leastwyze those that bare the name and were come vnto him vnder that pretence had a sounde and vncorrupted iudgement they would not haue vsed such slaunders against him His saying then is yea aske the wayfaring menne the thing whereof yee haue hithertoo reasoned and euerie one of them can tell it you And why Bycause they are not yll mynded For in as much as theyr heades bee not forepossessed with cruell iudgemente they will speake the truth and as the thing is It behooueth vs then too bee likewise moderated This is the summe of that whiche hee ment too saye Nowe by this wee are taught that there is nothing so contrarie too reason and truthe as an euill affection that a man shall haue nourished and conceyued within hymselfe for hee shall bee so blynded therewyth as hee shall not bee able too discerne anye more and the lyght shall bee vntoo him alwayes as it were darkenesse This maye helpe vs muche if wee applye it too oure vse as it behoueth vs VVherefore VVee see howe euerie man letteth looce the bridle to his affections VVhen we iudge of any thing haue wee respect vnto reason to bee guided by it No surely but our affections do so rule vs that we see nothing bycause wee are before occupied with some fantasie One is caried away with his pryde and hee will not turne whatsoeuer happen And if a man aduertise him of it he will not hearken to it what reason so euer a man shal vse vnto him it shal preuail nothing with him VVhē a man is so hardned against God and all equitie he thinketh he could not get better estimation than to remayne stubborne to the ende Againe an other is poysoned with some hatred or dispite wherevpon hee will iudge rashly hauing no power too inquire whither the thing bee so or no. Forasmuch as this vice reigneth so in vs doth preuail so much the more ought we to note this place where it is sayd that euen the wayfaring men shall teach vs. That is too say that they which iudge of a thing at the first sight and as it were passing by the way shal be better and more vpright iudges than we be And why They shall not bee forepossessed with their euill affections which hinder thē from iudging aright and according to truth This is it that Iob ment to say in this place Nowe he addeth in the end to cōclude his matter which he hath in hand that the wicked is reserued to the day of his destruction and that suche men shall bee as it were trayned on to the day of wrath This is a meane that we should not run headlong into rash iudgement when God punisheth not the sinnes of men so sone as we thinke good And when he afflicteth the good men and holdeth them as it were vnder many tormentes and troubles then let vs say yet is the wicked reserued to his day If wee had this worde Reserued as it was yesterdaye handled well printed in our mynds it would be a meane to kepe vs in a feare that we should not be so much caried away as we be seeing the troubles and disorders that are in this life But wee can finde in our hearts to reserue any thing vnto God and we think if he bring not this matter to passe to day to morrow he shall not come in time The cause that all things are peruerted is for that we haue our minds encumbered And againe we speake so hastily and vnaduisedly as in the meane season we giue no place vnto faith nor knowe any more of God and his rightuousnesse than experience teacheth vs
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
reiected except he shew them vnto vs as he did them of Sodome and Gomorrha and those that were destroyed by the floud Here wee haue a certaine testimonie of the extreme vengeance of God for there was no place of repentance left for those wretched persons bycause they made themselues vnworthie of mercie Of these thē other such like we may reioyce But when God shal chastise our neighbours and wee knowe not yet whether he wil haue pitie on them we must haue cōpassion on their miseries and be so moued with the iudgements of God as we may conceyue hope that he will send some release to them that are so afflicted Too bee shorte thus muste wee put this texte in practise True it is that this doctrine thus briefly touched might bee darke but if euery man note well that whiche I haue touched he may afterwarde more at large thinke on it and so the things that are thus briefly touched may neuerthelesse content vs First of all I haue sayd that wee must vse such gentlenesse towards all our neighbours as to wish their health and to be sorie for their euils as S. Paule teacheth vs that the rule of charity requireth Lamēt sayth he with them that suffer And we see that the children of God haue alwayes had this affectiō and zeale Yet if we see that God punisheth sinnes we may also reioyce at it yea and for as much as God therein declareth sheweth himselfe vnto vs our sayth must bee the more and more ratified and confirmed in him when we see that he hath a care ouer mankind and that all things are guyded by him Now it followeth that our substance is not consumed True it is that worde for worde it is if our substance bee not consumed or bidden For the Hebrue worde signifieth two things properly it signifieth too hide but bycause when a thing is hid it is no more seene it semeth that it is quite gone by the likenesse that is betweene them it signifieth somtimes to cut off and to bring to nothing Furthermore it seemeth that he ought to haue sayde was not their substance destroyed referring the same to the wicked And in deede the place was so translated by the Greekes But if wee beholde it narrowly it seemeth that the natiue sense is this yet our substance was not bidden And let vs note that it is a maner of speach muche vsed among the Hebrues whiche importeth a greater affirmation as if it were sayd yea it is certaine that our substance is hid Also the worde Substance importeth our state our being that which wee haue in hande and the way to preserue vs or restore vs I ouerpasse the expositions that they giue vpon this place whiche doo not agree with it let vs simply hold that which Eliphas meneth to say He maketh here comparison of the rightuous with the wicked and of the faythfull with the despisers of god As concerning the faythfull sayeth he of a truth our substance is hidden Now when hee vseth this worde by de hee meaneth not that their substance is perished or lost but contrariwise that it is layd vp in safetie as a treasure How commeth it to passe that in the midst of so many dangers as wee are in yet we remayne vpright and are vpholden if wee were not as it were vnder the wings of God To be short if we were not as it were in secrete layd vp as a treasure it is certain that our life euery minute of an houre should be takē frō vs one way or other So thē we haue here a very good doctrine whē it shal be thus vnderstāded according to the sense of the texte For thus shall the righteous say Our substāce and state that is to say the power to mayntaine vs preserue vs is all of it hidden But as for that which is left vnto the wicked it is deuoured by the fyre That is to say God leaueth them nothing at al in somuch that they must needes be destroyed with all their wealth It is true that during this mortal life it may seeme that we are fwallowed vp quite ouerwhelmed that we are in great distresse and to be short that we haue nother strēgth nor substāce But so much the more must we practise this doctrine apply it to his right vse by following that which S. Paule teacheth vs namely that we are dead our life is hidden S. Paule shewing what is the state and cōdition of the faithfull whyles they are in this world sayeth that their life is hiddē as if it were not at all But it is hiddē in a good storehouse for sayeth he it is hiddē in God with our Sauiour Iesus Christ The life of Iesus Christ being in heauē in that glorious bodie in the which he was raysed vp is not made manifest vnto vs for if we loke wher Iesus Christ or his kingdome is we shall not perceiue by our naturall wit what is become of him Neuerthelesse seing our life is hiddē in heauē with Iesus Christ we may bee well assured of it So then wee note in the first place that God minding to proue our faith hope will suffer vs to bee cōpassed about with many dangers and our life to hang as it were vpō a threede and the windes to carie away our substance euery way To be shorte in steade of hauing one drop of life hee wil suffer vs to haue a thousand deaths before our eyes so as we shall thinke that we should perish a thousand wayes But let vs not feare for all that seing that God kepeth vs vnder his shadow For so long as we haue that place to retire vnto we shal be in good safetie Thus then must wee practise this doctrine And afterward when we cast our eyes vpō the wicked behold their destruction let vs be so muche the more assured of Gods goodnesse take an occasiō so much the more to magnifie him saying O Lorde what a priuilege is this that thou hast giuen vs seing that our life is in thy hand and that thou art become the keeper therof yet wherein do we differ from them whom we see to be cōsumed we see them come to destructiō we see that that which is left vnto them is cleane wasted Lord wherin do we differ from them In nothing truly sauing that of thy meere mercie it hath pleased thee to choose vs vnto thy self as thine inheritance that thou mainteynest vs and giuest vs grace too walke in thy obedience and that thou doest continue such benefits in vs as thou hast begōne and guydest vs in the way of saluation Frō whence Lorde cōmeth all our wealth And yet we see what a priuiledge thou giuest vs as though wee were exempted frō all the miseries of this frayle life asthough wee were no more to be counted amongst men Now Lord seing that thou doest this honour and bestowest this benefite vpon vs must we not needes magnifie such
beare with vs vntill the attonement be made betweene him and vs and that wee may take such profit by all the chastisements that hee sendeth into the world as we may alwayes acknowledge him to be the iudge of the worlde and that he will leaue no iniquities vnpunished how long so euer he tarie To the ende that by this meanes wee that are his children may bee moued to feare and honour him as our father knowing that hee prepareth for vs an eternall inheritance in heauen notwithstanding that as now we be in a poore and miserable state here in this worlde That it may please him to graūt this grace not only to vs but also to all people c. The .lxxxvij. Sermon which is the fifth vpon the .xxij. Chapter This Sermon is still vpon the .xxij. verse and afterward vpon the text which is hereunto annexed 23 If thou returne to the Almightie thou shalt be buy It vp and dryue avvay iniquitie far from thy Tent. 24 Thou shalt lay golde vpon the dust and as the pebble stone of the riuer the golde of Ophir 25 The almightie shall driue away thine enimies and thou shalt haue a strong fortresse 26 Thou shalt take pleasure of the almightie and lift thy handes to God. 27 Thou shalt make thy prayers vnto him and hee shall heare thee and thou shalt pay him thy vovves 28 Thou shalt determine a thing and it shall be established vnto thee and his light shall shine vpō thy vvayes 29 If the vvicked bee throvvne dovvne I am lifted vp and God shall saue those that looke lovvly 30 The innocent shall deliuer the Countrie and it shall bee preserued by the purenesse of thy handes ACcording to that which I haue already declared wee must take this as an exhortation that is made vnto vs all too shew vs what true repentance is Surely Eliphas hath misapplied this too the person of Iob but yet the holy Ghoste meant to deliuer vs a generall doctrine and such a one as might be greatly to the profite of vs all Heere before we haue seene what it is too bee acquaynted with God after that a man hath gone astray from him For when men giue ouer themselues too euill they quite forget God turne their backe to him and become as wilde men But like as they that runne astray after that sorte doo alienate themselues from God so must wee acquaynt our selues with him suffering him to gouerne vs and shewing our selues easie too bee guyded by him so wee may become like lammes and not play the wilde beastes when hee giueth vs any signe too come vntoo him After that Eliphas hath spoken thus hee addeth That hee whiche ▪ hathe gone astray ought too take the lawe at the mouth of God and place his woordes in his hearte This is a very notable poinct for the rule of good life is that we should heare God speake vnto vs and knowe that the way whiche hee sheweth vs is that whiche we ought too holde Seeing then that men go astray from the way of saluation so soone as they swarue from the lawe of God Therefore it is sayde expressely in this place that wee muste receyue the lawe at his mouth Howebeeit for asmuche as our allowing of that whiche is spoken vnto vs is not all that wee haue to do Eliphas addeth that wee must settle it in our heartes For although a man yeelde himselfe to the obedience of God concerning the outwarde appearance that is not the chiefe poinct wee knowe it shall not greatly aduauntage vs too abstayne from doyng euill onely as touching our eyes handes and feete but the harte muste go before and guyde all the reste VVill wee then profite well in the schoole of God his worde must take deepe roote in our heartes according as it is sayde that hee regardeth truth and contrariwise abhorreth all hypocrisie Nowe wee see in what wise wee muste turne too God when wee haue bene as it were bannished from him that is too say wee must become his scholers and he our mayster And thereby wee may gather that all they whiche walke not according to the pure worde of God are gone astray although men allow well of them ▪ as wee see oftentimes how men thinke there is nothing but all holinesse in those whiche followe their owne foolish deuotions And it hath beene an ordinarie abuse euen frō the beginning of the worlde which raigneth yet at this day too muche that men will needes be gouerned at their own pleasure and yet thinke that their doings ought to be well allowed of before god Contrariwise what is auouched heere It is sayde that all they whiche walke not according to the woorde of God ▪ are gone astray No doubt but they will perswade themselues that their life is good and holy and it may bee that men will clappe their handes in token that they like well of them but there is but one onely competent iudge that can giue sentence in this cafe with authoritie whiche is God and wee heare what hee pronounceth of it Therefore wee must no more replie to iustifie our foolishe deuotion nor say wee thinke that suche a thing is good All our owne fancies must bee layde downe and wee muste harken what God sayeth and suffer him to haue the mastership ouer vs to shewe vs the way that hee will haue vs to followe This is it that wee muste first learne True it is that this doctrine is oftentimes tolde vs but yet is it not without cause that the holy ghost speaketh of it so much for wee see howe men are wedded to their owne will we will alwayes be wise in our owne conceytes and wee can not finde in our hearts to giue God such honour as that he should haue all the mastership ouer vs and wee should be his subiects And thus as the Prouerbe sayeth we◠do more than is commaunded vs too become the Diuels seruants Let vs examine all the things that are termed by the name of Gods seruice in the Papistrie VVhat shall a man finde there but meere inuentions of menne ▪ there is not one syllable in the holy Scripture to warrant that the things wherein the Papists trauayle so much are acceptable vntoo God but cleane contrarie and yet wee see howe they are wedded to them And wherefore By reason of the sayd diuelish pryde that men can not abyde to bee subiect too God and too receyue the lawe at his mouthe It is true that at the firste they will say it is good reason that God shoulde haue the dominion ouer vs but yet wee see what rebellion they vse VVherefore is all our striuing now adayes but bycause we require that nothing should bee added or diminished from the pure law which was deliuered vs frō heauē If the Papists could be cōtented to be gouerned by the pure doctrine of God we should soone agree togither there should be no more disputation but they wil haue their own lawes statutes to be
be giltie in a thousand points for it Yea and which more is wee neuer do any good wherein there is not some blemish insomuch that we should be faulty in al respects before God if he listed to handle vs rigorously Howbeeit when God is so graciouse to vs as to gouerne vs by his holy spirite he accepteth the goodnesse that he hath put into vs notwithstanding that it bee vnperfecte True it is that forsomuchas we do amisse we haue not so much as were requisite neuerthelesse God layth not our infirmities and sinnes to our charge but shetteth his eyes at them like as a father is not too inquisitiue of his owne child although he see well ynough the faultes that are in him yet hee beareth with them ▪ Euen after the same manner doeth God woorke towardes vs for hee vseth the same pitifulnesse in forgiuing al the infirmities wherthrough we do amisse But now let vs come to that which is sayde here Iob knew well ynough that he was a wretched sinner and hee was not so blinded with pryde as to beare himselfe in hand that he was throughly rightuous and that God did but byte at him without cause But his meening was that if God woulde handle him after the ordinarie maner which he setteth foorth in his lawe whiche is to blisse suche as serue him and too deale gently with them so as they may well foole him their good father after that manner and according to that rule he could well answer before him And so his mening is that God vseth his owne prerogatiue of a rightuousnesse which is secrete hidden from men and dealeth not with him any more by the order of his lawe but by another consideration which men cannot take holde of not reach vnto with all their reason and witte Lo what his meening is This will be the better vnderstoode by applying of it in forme of an example in the persone of Iob and in the person of some other man set as it were by his side Looke vvpon a man whom God hath chozen to himselfe well he indeuereth to walke holily with a good conscience and God blisseth him and there appereth no token that God forgetteth him but rather that he gouerneth him hath a care of him And why is that Is it bicause that that man hath deserued it No for if we seeke for deserte or worthinesse in any creature it can bring nothing whiche is not Gods owne afore and if there be any goodnesse in mā the same procedeth first of the holy Ghost Man then bringeth not aught of his owne vnto God and the goodnesse that is in vs shoulde neuer be worthy to be well liked of God but should be reiected bicause there is alwaies some blemishe in it Therefore when our Lorde maketh the faithfull to prosper after he hath giuen them a desire to walke according to his will hee vseth the ordinarie rightuousnesse that is to wit the rightuousnesse which he setteth foorth vnto vs in his lawe But looke mee here vpon Iob who is a faithfull man and hath serued God with a pure right meening minde and yet notwithstanding he is tormented with extremitie it seemeth that God hath sette him vpon a scaffolde to shewe there a dreadfull vengeance in him to be shorte for aught that man can coniecture hee was handled roughlier thā Cain or Iudas And what meeneth suche a straunge manner of dealing Heerevpon Iob saieth that our Lord vseth his secret Iustice that is to say hee vseth not the ordinarie rule that is conteyned in his lawe but intēdeth to trie Iobs pacience and to make him an example to the whole world To be short he intendeth to shew what authoritie he hath ouer his creatures Notwithstanding in so doing he ceasseth not to be rightuous I meene euen although he deale altogither after that maner For I haue declared already that God vseth not the sayde extraordinarie Iustice towards men howbeeit Iob thought so Ye see then that God shall be rightuous still although he proceed not according to the rule of his law But now let vs trie whither Iob spake rightly in saying so no surely he ouershot himself And for proofe thereof let vs take this sentence that is set downe here Hee will not debate with mee by force sayth he but there I shal haue reason Howe meeneth he that God will not deale with him by force It were to go to law with him if he would giue him the hearing Iob then presupposeth that God vseth an absolute or lawlesse power as they terme it towardes him as if he should say I am God I wil do what I list although there be no order of Iustice in it but plaine lordly ouerruling Heerein Iob blasphemeth God for although Gods power be infinite yet notwithstāding to imagine it to be so absolute lawlesse is as much as to make him a Tirāt which were vtterly cōtrary to his maiestie For our Lord will not vse might without right nother is he lesse rightfull than mightfull his rightfulnesse mightfulnesse are things inseparable Therefore Iobs saying is euill Not that he purposed as I haue sayd afore to blaspheme God but yet did wandering wordes escape him and that came bicause he could not bridle his affections But nowe let vs come to the handeling of the matter in truth as it is Hitherto we haue but layde foorth the matter VVhereas I sayde there are two sortes of rightuousnesse or Iustice in God that is true Howbeeit the applying of it was according to Iobs imagination that was a misapplying But nowe let vs come to the pure truthe that we may knowe how the matter goeth It behooueth vs to beare in minde what hath bin declared heretofore that is to wit that god in his law applieth himselfe vnto vs and requireth not so muche as we owe him but according too mannes abilitie to performe I meene not his abilitie now that we be corrupted but his abilitie when he was in his perfect soundnesse such as Adam had before he fell and such as the Angels of heauen haue yet still Yee see then that God in his lawe hath a respect vnto our abilitie yea but let vs consider well after what manner this worde Abilitie is to be vnderstood for it is not according to the want or wretchednesse that is in vs as nowe for as nowe wee can do nothing but euill but according to the state wherin wee should haue continued safe and sound if corruption had not entered into oure nature And for the better vnderstanding hereof let vs take the Angels for a mirrour Beholde the Angelles indeuer to serue God they are not tempted with euill affections as we be there is no rebelliousnesse nor sinne in them and yet notwithstanding although the obedience which they yeelde vnto God be pure in respect of vs it ceasseth not to bee imperfecte if it bee compared with the infinite maiestie of god Nowe then God if he listed coulde
same shall prouoke Gods wrath more and more Thus ye see what we haue to beare in remembrance Furthermore in going through with this sentence let vs learne to knowe what the true seruing of God is for Iob sheweth vs here howe to do it VVhereat then must we begin when wee intende to giue and dedicate our selues wholly too the obeying of God At the keeping of the way whiche hee sheweth vs Men must not frame themselues newe deuotions at their owne pleasure after the manner of the worlde whiche is too much giuen therevnto VVhen men bee most deuout and would faine worke wonders where at make they their enterance At the following of that which seemeth good to their owne liking Yea as who would say that God had no soueraintie ouer vs or as though the cheefe poynt of his seruice were not obedience Then if any man will serue God aright let him shut all his owne imaginations out of the doores and not behaue himselfe after his owne liking and wit but let him submit himselfe to Gods worde and followe that which is set downe heere namely I haue set my foote and walked in Gods path I haue not turned aside I haue not in any wise stepped out of his wayes Had this rule bin well hilde and kept wee shoulde not haue so great controuersies nowe adayes with the Papists aboute the seruing of God aright For what is it that is called Gods seruice in the papacie It is the inuentions of theyr owne braynes whereof God neuer spake one woorde VVhat is it that they call deuotion Euery mans owne liking Assoone as a man hath a mind to any thing by and by he beares himselfe in hand that God is asmuch delighted with it as himself is and there is no man but hee vndertaketh some thing or other Behold the ouerboldnesse that hath alwayes reigned in the world which is that men will needs be maisters and make lawes at their own pleasure and God must bee saine too accept whatsoeuer they haue forged after that maner But contrary wise the holy ghost telleth vs that we must not lift vp one foote too go foreward but onely in the way which God sheweth vs It behoueth vs to refrayne our selues in that cace for he that will needes raunge abrode and make his friskes and outleapes to stray here and there may well breake his leggs and his necke but hee shall neuer do himselse any good that is to say wee shall neuer go forewarde but rather euer backwarde when wee bee so desirous to gad after our owne fancie Then let vs learne that the fashion to liue well and rightly and which God alloweth is too set our feete in the way not whiche wee our selues haue made but whiche hee hath shewed vs by his woorde And not without cause dooth Iob adde further that hee had not retyred or turned backe For heereby he sheweth that men are tempted continually with a tickling lust to start out of the right way according as in verie deede we see that God cannot holde vs vnder his obeysance but by force and euen he that is most desirous to walke in such singlenesse as he would neither put to nor take away frō gods word shall notwithstanding not misse too feele prickings in himselfe and to be tickeled to steppe out of the way And specially if wee see any man take such libertie so as wee can say beholde such a man doth such a thing then wee bee moued at it and the sight of such examples maketh vs too desyrous to turne out of the way To bee short wee bee easily caried away from obeying God by any maner of meanes bycause our wittes are curious and fantasticall and also bycause wee see things euerye where that drawe vs vnto euill And therefore let vs take heede that we may be able to protest truely with Iob that wee haue not swarued from the waye that God hath shewed vs Now that wee may so do it behoueth vs to herken well too the things that God telleth vs in his lawe For men woulde still beare themselues in hand that God alloweth of their doings and that they be still in a good way if it were not for the declaration that Iob addeth which is That bee gaue himselfe wholly too heare the commaundement of Gods owne lippes VVherefore speaketh hee of the commaundement of Gods lippes It shoulde seeme that that is more than needeth No it is to shew that mans life shall alwayes be vnruly and disordered if it bee not framed by the law of God and all his thoughtes and deedes so directed by it as hee presume not to swarue any whit at all from it be it neuer so little And this serueth to shew vs the vse of Gods woorde and the profite that wee reape thereof The vse then of Gods worde is to hold vs in the right way bycause that if we should looke for newe inspirations from heauen Satan being transformed as hee is might put many illusions in our heades but God hath cut off the occasion of his guilefulnesse by giuing vs the holy Scripture and therevnto will he haue vs to holde our selues Therefore let vs beware that wee vse the benefite which God offereth vs Nowe therewithall is matched a profitablenesse for is there any thing more to bee desired than for a man to be sure that he shall not misse If we walke in doubtfulnesse as the poore Papists do and as all they do which are led by their owne imagination I say if we bee in doubt whether God will accept our doings or no what a thing were it But when we be throughly assured that the way which hee sheweth vs is infallible so as we may well walke in it and the more we go forwarde in it the neerer wee come to him and to the poynt of our saluation such certaintie is an inestimable treasure So then let vs not bereeue oure selues of the grace that God offereth vs as we see the world do which is so malicious and froward that it had much leuer to giue it selfe too it owne fantasticall deuises that is to followe the vnfallible truth which cannot lie vntoo vs Lo what wee haue too marke in this Text where Iob speaketh of the commaundement of Gods lips too shewe vs that God in ordeyning his word which is preached by the mouthes of men intended too haue vs to rest therevpon too the ende wee shoulde not seeke vaine gazings heere and there Now he addeth that hee did setmore store by Gods worde than by his owne liuing or maner of dealing The Hebrue worde which he vseth heere signifieth properly an Ordinance or Decree And truely about a three verses after where hee will saye that God hath decreed of him or had an eye to him hee vseth the same woorde that is set downe heere Yee see then that the proper signification of the worde is Decree Determination Ordinance or common maner of doing And agayne sometymes by a similitude it is taken for a
ende doth he make vs to feele his wrath I say it is to the ende hee woulde not bee constreyned to execute his wrath agaynst vs Lo what the true vse is of this doctrine that God is always in one mind and that no man can turne him from it For the same cause also it is sayde that God hath spoken once and that the Prophete heard these two things namely that there are power and iudgement in God as if he should say Lorde thou needest not too repeate thy wordes for when thou hast once spoken the woorde it ought to suffise vs and it is as much as if wee had a hundred thousande witnesses and that thou haddest neuer ceassed repeating and rehearsing the things that wee had once heard afore we neede not to haue our eares beaten at so much VVhy so For Gods truth is so certaine that if there were no more but one sillable of it it were al one as if hee had a great volume of it And yet notwithstanding wee see howe our Lorde calleth vs by ratifying hys promises and is not contented to haue spoken once and away but putteth vs often in remembrance of the things that wee haue once heard and will haue vs taughte his goodnesse all our life long Seeing then that hee vseth such ouerabundantnesse it behoueth vs to acknowledge hys infinite goodnesse in applying himselfe after that maner to our rudenesse but yet must wee not take such a boldenesse as to call in question the thing that hee hath spoken but once and too dispute whether a thing bee true or no when God hath witnessed it vnto vs For wee must rather marke howe it is sayd vnto vs in the Psalme that Gods sayings are as siluer seuen tymes fined in the fornace wherein there is neyther drosse nor superfluitie They be not like the wordes of mortall men who are dubble and will eyther colour the wordes that they haue spoken or vnsay them againe or finde some suttle shifte to turne them another way There is no such thing at all in god VVhy so For his wordes are as siluer throughly fined wherein there is no superfluitie This say I is the seale that all the faythfull ought to set vnto all the things which they heare at Gods mouth So soone then as God hath spoken any thing let vs according too that whiche hath bin touched alreadie set this seale vnto it that there is nothing but truth and certeintie in it For there is nothing but vntruth in mans minde and yet God doth vs the honour too make vs his witnesses according as saint Iohn speaketh of it that whosoeuer beleeueth in Iesus Christ hath sette too his seale that God is soothfast So then seeing that God doth vs the honour too make vs his witnesses althoughe there bee nothing but vanitie in vs so much the more ought we to bee inflamed too receyue obediently all things whiche wee heare of him and to warrant our selues that they bee true It followeth immediately that he doth what soeuer his hart desireth Heere is one sentence more whiche is verie true if it bee rightly vnderstoode True it is as wee haue seene that Iob did a nisse in imagining that God vsed a lawlesse power and in that he could not imagin otherwise but that God was minded to vtter his strength with such violence as should bee quite voyde of all reason Surely as I haue erst declared Iob purposed no suche blasphemie in himselfe but heere the cace concerneth his former pangs which were ouerheadie But nowe let vs consyder what profite redoundeth too vs of this doctrine that God doth whatsoeuer hee liketh It behoueth vs firste and formost too knowe what the things are that God desyreth or lyketh VVe knowe that he cannot away with any vnrightuousnesse and therefore his desire or lyking must needes bee rightuous and full of equitie Seeing it is so let vs learne to glorisie him in all respects And first of all when we see things out of order in this worlde and all seemeth too go otherwise than it ought too do let vs marke howe it is sayd vnto vs that God holdeth the reynes of the brydle and that nothing is done whiche hee hath not foredetermined in his purpose Oftentymes wee maye thinke the things to bee verie straunge whiche are done for our eyes are too weake sighted too comprehende the infinite power of god VVhat is to be done then Let vs conclude that for so muche as God is rightuous it becommeth vs to allowe of all his dooings although they fall not out too oure lyking And although it seeme too vs that God ought too woorke otherwyse yet let vs subdue our owne reason and holde it in suche bondage as wee maye alwayes confesse that God do the not anye thing whiche is not wroughte wyth iustice and vprightnesse Also let vs heere with all marke particularly that seeing God hath called vs hee doth also dispose oure welfare and faluation For I speake not nowe of all men in generall but of the comfort which the faythfull may gather when God hath once shewed himselfe to them and calleth them purposely to be his children and vttereth his heart vnto them as I haue sayd afore The faythfull then must not hang in doubt or imagine that theyr saluation is in a mammering VVhy so For it is layde vp as a gage in the hande of God and who can plucke it awaye from him Therefore let the faythfull hardily bragge of their saluation And why For God is almightie according as it is sayde in the tenth of saint Iohn The father who hath giuen you vnto me is stronger than all To what purpose doth Christ speake so It is to shew that our saluation dependeth not vpon our selues nor vpon any creature nor is let looce too all hazardes but that God keepeth it as it were in his bosome and that forsomuch as no man can ouercome him wee bee sure that wee shall neuer perishe And why Bycause God hath the ordering of all things and loueth our welfare in suche wyse as hee will surely procure it And thereof wee haue a good warrant by the Gospell and which more is wee haue a sure pledge of it in our Lorde Iesus Christ who is giuen to vs to the ende that we being in him shoulde be partakers both of his lyfe and of all his goodes So then if this doctrine bee put in vre as it ought to bee we see it is not only true and holy but also exceeding profitable to vs Now hee addeth by and by after God will bring too passe whatsoeuer bee bathe determined of mee and there are many like things in him Here Iob vseth the worde that was expounded yesterday I said that the worde signifieth two things that is to wit lawes statutes ordinances decrees determinatiens destinies fashions or maners of dealing or doing order trade custome guize woont or ordinarie and also a mannes prouision liuing sustenance foode or nourishment As now Iob faith that
is exceeding heynous And why For it is as muche as to ouerturne the whole order that God hath sette And heere yee see also why the Prophete Esay pronounceth so terrible a curse agaynst such as cal good euill and euill good for hee sayth it is a turning of the light intoo darknesse That then is another poynt which wee haue to marke in this streyne God forbid sayeth Iob that euer I should iustifie you And he confirmeth his matter yet better by adding anon after that cursed mought his aduersarie be True it is that betweene those twoo verses there is a thirde neuerthelesse it will bee good too matche these two sentences togither Cursed sayeth hee mought mine aduersarie bee and wicked bee hee that ryzeth vp agaynst mee First hee sheweth himselfe to bee full sure of his hold for hee spiteth all such as shall intende to striue against him and defieth them as if he were at warre with them True it is that a harebraynde person will peraduenture vse the lyke stoutnesse and aduaunce himself agaynst the whole world without shrinking awhitte But I haue tolde you afore that Iob buylded not without laying of a sure and steadie foundation but was fully resolued in Gods truth So then whereas he nowe defyeth all such as would fight agaynst him he sheweth that in such caces there is no playing on both handes nor no beeing of neuters to rowe betwene two streames but wee must bee either on the one side or on the other without fleeting to fro and march on in true soundnesse saying is this Gods cace Then must all of vs be aduocates in it and mainteyne it Haue we conceyued any wicked quarell Is there any token that the matter is against the truth Let vs labour to thrust it downe and let it not be suffered For if we dissemble wee cannot denie but we be traytours to god So then we see the zeale that ought to bee in vs not onely to confesse the truth when we knowe it and to shewe that we hold it for good but also to withstande all errours and all false and wicked opinions For it becōmeth vs to be inflamed with such a stoutnesse as is shewed vs here in the persone of Iob. Then let vs marke well that when the doctrine of saluation and the things that belong to Gods seruice and religion do come in question we must not onely admitte that which we know to be good and true yea euen with a teachable and obedient minde but also wee must shunne all false opinions that are contrarie too the truth and not lyable vnto it I say wee must resist them fiercely and declare that all such as gainsay vs and agree not with vs are wicked and cursed that is to say to bee hilde at our hand as enimies of rightuousnesse and truth bycause they refuze too ioyne with vs in the obeying of our God and are become rebelles and reiect the truth Seeing then that they separate themselues in that wise from God and so breake the true bande of all vnitie it behoueth vs to haue open warre with them and in no wise to agree with them For as for them that are desirous to pleasure the wicked and would faine holde in with them and therefore as the Prouerbe sayeth do holde with the hare and hunte with the hounde they shewe themselues to beare two faces in one hood and to play two partes in the Enterlude without chaunging of their apparell But God can abyde no such counterfeyting And therefore let vs remember well what is sayde heere namely that the matter standeth not onely in saying I am contented that suche a thing shall passe and I will not striue agaynst the truth but if we will shewe our selues too like well of Gods truth wee must maynteyne it out of hande and all such as set themselues against vs must be our enimies and we must detest them assuring our selues that there is no more agreement betweene truth and vntruth than betweene fire and water Marke then what wee haue yet to note Iob addeth further That his hart shall not vpbrayde him with his dayes or that he will not step aside or that hee will not go backe As touching the Hebrewe worde it may be taken to offer reproch and it may also bee taken too wexe yong againe and therevpon it commeth to bee taken to recoyle or to returne backe And this signification agreeth verie well when hee sayeth My heart shall not retyre backe as though it wexed yong againe And howe Of my dayes that is too say of all the time of my lyfe that I haue passed To bee short Iob ment to betoken that he would neuer swarue but like as he had continued vnto that day to serue God yea euen in all soundnesse so he would not thenceforth steppe aside nor runne backe and become another man but would be alwayes founde the same that he had beene knowne to be And that is according to that which I haue declared alreadie namely that forasmuch as God hath beene so gracious to vs as to inlighten vs in such wise as we discerne betwene good and euill and knowe what we ought to followe it behoueth vs to take heede that wee bee not fleeting nor lyke wauering Reedes but that wee hold our owne stedfastly So then let vs looke well to our selues and whensoeuer God shall haue set vs in a good way let vs not turne sayle backe againe but let vs go forward still Yea and looke howe much the more that any man hath gone forewarde let him knowe that God hath bounde him to be so much the more stedfast and that it is the more to his shame and the heynouser vnthankefulnesse in him if hee turne his backe and forsake his good way Verely as soone as God sheweth vs his will it behoueth vs to bee taken in loue with it and to indeuer too profite more and more and neuer to step aside Therfore euen at the first day wee ought to bee inflamed to follow Gods truth as soone as it is shewed vs But when God hath bene so gracious to a man as to leade him forth not for a moneth onely but for a yeare three or ten so as hee hath liued a long while in the knowledge of God and of his owne saluation if he afterwarde become a rebell and a renegate and holde not out to the last steppe is it not a farre greater fault than if a man that hath not yet taken a good and sufficient deepe roote shoulde turne away and ouershoote himselfe throughe some lightnesse For if a man haue tasted what is good and anon after do turne away from it verely he shall not be excused before God but yet will men haue pitie vpon him for that he is so turned away before hee haue receyued full instruction But when a man hath followed the right way a long time and hath seemed to bee of the constanter sort and yet is withdrawne from it what excuse can there
we may perceiue some incling of them yet doth he reserue many things in his owne hand still like as a prince will not disclose all his minde at once but will publishe so muche by proclamations as hee knoweth to bee expedient for the gouerning of his people Also a man in his owne priuate house will say so muche as shall be for the good ordering of his housholde and keepe the rest to himselfe which is not necessarie to be declared Nowe if mortall men take such libertie what shal God do ▪ Is it meete that our Lord shoulde shewe vs all his iustice and wisedome heere and make all his ordinances knowen and apparant to vs and keepe nothing to himselfe VVhither were that to goe Nowe then we see what Iobs meening is Hee rebuketh the froward pryde of men For that they will needes inclose Gods mightie power rightfulnesse and wisedome within the state of this present worlde so as it might bee discerned But on the contrary part no no sayth Iob it is the hand of God that we must looke vnto to know what is in him And how shall we know it By fayth and not by our motherwit for we shall neuer reach so high by that But by fayth wee may espye that God reserueth manye things yea and that he reserueth thē in such wise as it behoueth vs to be pacient whē we see all things troubled turmoyled and to tarry till God make vs to beholde the things that are concealed from vs as yet Thus wee see that the doctrine which we haue to gather of this streine is in effect that we must so profite our selues by all Gods woorkes while we be in this worlde as we may be able to apply them to our vse As for example when we see God shew himselfe mercifull in one cace and rigorouse in another let vs learne to trust in his goodnesse and to walke in his feare how beeit with suche regarde of his apparant workes as wee may in the meane while assure ourselues that he reserueth things to himselfe whiche are not seene yet As how As now good men are afflicted and although they haue theyr recourse vnto him yet hee seemeth not minded to help them It is seene that the plaine meening sort such as haue liued without doing any man wrong are troubled with extremitie and as it were layde open to the spoyle and God maketh no countenance of deliuering them and that contrariwise the wicked sorte do triumph and harden themselues in theyr naughtinesse bearing themselues in hande that they may misuse God without feare and God winketh at all these things Neuerthelesse let vs not be greeued and offended when we see things in such disorder and that God redresseth them not at the first push And why For it behoueth vs to call to minde how it is saide here that God hath many things in his hand which he reserueth to himselfe VVhy dooth he so Though we know not the cause yet must we humble our selues For all our wisedome consisteth in submitting ourselues to the good pleasure of our god How beit for as muche as he intendeth to exercise our fayth by it and that we shoulde learne pacience by experience let vs not refuze to submit all our whole vnderstanding therevnto Agayne seeyng that God sheweth vs his woorkes in part let vs not be so blinde as not to see that which is apparant For we neede not to make any far search to get some tast of things if we list to looke vpon them there is ynough to teach vs So then let vs not shut our eyes wilfully nother let vs plonder away in vanitie as they doo of whome Iob speaketh here VVhē God weakeneth vs let vs be sure that his minde is that we shoulde so knowe his works as we might yeeld him his due honour not rest vpon present things but fall to concluding that there is a iudgemente whiche it behooueth vs to hope for and that there all things shall bee brought into their righte course And therefore let vs not vanish away in vanitie that is to say lette vs not be turned nor drawne away by worldely things but let vs recouer ourselues to the hope that God setteth afore vs whiche is that Iesus Christe will come to gather vs to himselfe and that wee shall then see how our trusting in him and in God his father is not in vayne But now let vs fall downe before the face of our good God with acknowledgemente of our sinnes praying him to humble vs in such wise as wee may haue our recourse vnto him onely and that forasmuche as it pleaseth him to handle vs so gently and to make vs feele his goodnesse so many wayes to the ende wee might bee moued to come vnto him he will not suffer vs to gad after our owne delightes and lustes but that when he hath once brought vs into the right way we may neuer bee turned out of it so as we may alwayes go forwarde more and more till wee be come to the heauenly heritage wherevnto hee calleth vs And so let vs say Almightie God our heauenly father wee acknowledge and confesse according to the truthe that we be not worthy to lifte vp our eyes to Heauen to present our selues before thee nor to presume so farre as that our prayers should be c. The C. Sermon which is the fourth vpon the .xxvij. Chapter 13 Behold vvhat the portion of the vvicked is vvith God and the heritage that the extortioners receyue of the Almightie 14 If his children be multiplied they shall be put to the svvorde and his offpring shall not bee satisfied vvith breade 15 Their remnant shall be buried in destruction and their vvidovves shall not vveepe 16 Though they heape vp siluer as duste and gold as clay 17 The righteouse shall cloth himselfe vvith it and the innocent shall deuide his siluer 18 He shall builde his house as a moth and as a vvatchman maketh his lodge 19 VVhen the rich man sleepeth he shall not gather aught he shall open his eyes and nothing shal appeere IT shoulde seeme at the firste blushe that Iob speaketh another language here than he had done afore that he sayes vnsaies and agreeth with his counterparties neuerthelesse we haue seene already that his meening is not so How then shall we take the things that hee speaketh heere For yee see that the cause why he hath striued with those that came to cōfort him is that God doth not alwaies punish mē in such wise in this world as that it may be throughly discerned and seene by eyesight and now he holdeth the selfesame opinion that the others haue hilde But lette vs marke that Iob in this place speaketh not after his owne meening but putteth the cace that it were as the other haue saide at leastwise in part And surely we shall see in the next Chapter how he ouerthroweth these things sheweth breefly that Gods iudgementes are hidden from vs
Shoulde Gods goodnesse deface his glorie Ought it too barre vs from humbling ourselues vnto him from yelding him his due honour No but cleane contrary For what is the cause that our Lorde speaketh so grosly in the holy Scripture It is his infinite goodnesse who seeing our wittes so dull stāmereth with vs Seeing the cace standeth so let vs learne to yeeld reuerence to the holy scripture notwithstanding that our Lord vse an ordinary maner of speach yea euen such a grosse speach as serueth for homely folks that are vnlearned But there is yet more for S. Paule telleth vs that we must so much the better beholde the heauenly power and godly maiestie that is in the holy Scripture seeing there is no paynting nor filed language after the manner of the worldlings that studie Rethorike and colour theyr woordes with a fonde brauery In the holye Scripture then we finde grosse language But behold the Maiestie of God sheweth it selfe therewithall There is no fleshly nor earthly thing to set any glosse vpon it but wee are conuinced that God discouereth his owne arme there yea and we be constrayned to feele it and to speake it And therefore so little ought the simplicitie of the holy Scripture to cause vs to despise it as we see the proude stinking sorte doo whiche make no account of it that it ought rather to make vs perceyue that God needeth not to borow any helpes elsewhere that his power sheweth it selfe there as it were too eyesight too the ende wee should be the more moued to honour him to submitte our selues wholly vnto him Therfore let vs marke well that it is not ynough for vs to haue a good desire to profite in the holy Scripture but also that we must come to it with all reuerence and desire nothing but to embrace al that is conteyned there not hauing oure tongues filed to prattle with God nor bringing any doctrine or disputations against the pure doctrine of the Scripture but cōcluding generally and saying looke whatsoeuer is sayde to vs here or whatsoeuer we reade here wee knowe it to be the truth of god Lorde seeing thou haste spoken it it is ynough for vs It is not for vs to reply it is meete for vs to stād to that which thou hast vttered without any gaynsaying Ye see then that the thing which we haue to note in this worde VVisdome is that where as men are drawen away by theyr owne vayne imaginations whē they buyld newe wisdomes in the ayre we must say that our Lorde hath not without cause intitled his worde by the name of wisdome For his qualifying of it after that sort is to shew vs that we must come thither and submit ourselues vnto it rest wholly there And why For it is the thing wherin lyeth our whole perfectiō And as touching that which is sayde of the feare of God like as Golde and Siluer are tryed in the fornace or by the tutchstone so muste we be tryed that it may be knowne whither we haue profited in the holy Scripture that is to say whither wee bee edified in the feare of God or no. VVe go to a sermon and they that haue the commoditie doo reade Holye Scripture also Very well it is a good and holy exercise and would God wee were yet much more giuen vnto it without all comparison than we be But yet therewithall it behoueth vs to know whither wee haue bestowed our time well or no. And howe shall we knowe that Not by that wee can skill to talke of it and giue fayre answeres to mennes demaundes nor that we bee able to resolue all doubtes that shall be alledged nor that we can giue fitte expositions to the texte ▪ to say thus must they be vnderstoode True it is that these things are necessary but that is not all Howe then shall it bee knowne whither wee haue profited eyther by Sermons or by reading of Gods woorde wee shall know it by this namely if our life yeelde recordes of it If wee feare God it is a token that wee haue studied well in his schole and that like as he on his side hath bene a good and faythfull schoolemaister so wee on oure side haue not loste our tyme Thus muche haue wee too marke And furthermore wee see that when the holye Scripture intendeth too giue a good and sure marke too discerne the faythfull from the despizers of God it sayeth let thē that feare the Lord prayse him you that feare the Lorde enter into his house Let them that feare God be glad and reioyce Let men that feare God rest boldly vpon him Ye that feare God blesse the lord This I say is the true marke whereby to discerne Gods flocke from all the wilde beastes that raunge abroade So then if wee come to a Sermon or haue the Bible in our handes let vs learne to knowe that God meeneth not too puffe vs vp with vayne presumptiō of knowledge nor to scratch our eares when they itch nor yet to teach vs nice poynts but to edifie vs in his feare that wee may honoure and serue him ▪ if we shoote at this marke then shall we not roue in the holy Scripture as wee were wont to do For whereof cōmeth this vice that men cannot finde in their hartes to stoope to take holde of that which is for their profite but euery man forgeth I wote not what by himselfe whereof also procede so many Errours Heresies false opinions so far out of square It is bicause we know not wherevnto God would guide vs by his word that also is the cause why we cast the feare of God behind our backes bearing ourselues in hand that the holy Scripture is giuen vs to a far other vse Now seing that men do so abuse Godsword and euery man vnhalloweth it vngraciously so much the more behooueth it vs to marke well this texte where the holy Ghost giueth vs the maner of examination whereby to trie who bee of good right vnderstanding To bring this to passe as I haue sayd already we muste know God as hee is For wee shall neuer feare him aright vntill that like as he sheweth himselfe to vs so we knowe him to bee our God our Mayster our Sauiour and our Father And here you see also why Salomon in the text that we alledged out of the first chapter of his Prouerbes sayeth that the knowledge of holy things is the true vnderstanding After he had spoken of the feare of God he setteth down the knowledge of holie things Seeing then that the holy Ghost hath knit these two things togither in vnseparable bonde it behooueth vs also to knit them togither Hereby he meeneth that the feare of God will neuer be in vs till we be come to the poynt that we spake of whiche is that we know Gods mercy as it is offered vs in our Lord Iesus Christe Namely that wee bee drawne vnto him by his goodnesse where through he allureth
heathē men beare sufficiēt witnesse that the very nature of man teacheth vs in this behalfe asmuch as is needefull yea and euery one of vs is sufficiently conuinced by experience For when we see any man in aduersitie it is certayne that we haue then an instinct and motion within vs so as if it be possible we must needes runne thither But what ▪ Euery of vs stoppeth his eyes we turne our backe at it and we plucke our heads out of the coller by some vayne and trifling shift or other Neuerthelesse the sayd inward motion of ours shall be as a proces against vs afore God for that we haue not indeuered to help the necessitie of oure neighbors For as it hath bin sayd already wee muste not thinke that mens wanting of ayde after that sorte commeth by casual chaunce God hath appoynted it after that fashion to the end that our charitie might be tried or else that wee might be conuinced to haue beene too cruell Now Iob addeth that he had made inquisition of the cace that was not knowne vntoo him bycause hee was mynded too know the truth out of hande He speaketh here not in hys owne priuate person but as one that had authoritie too do iustice as we haue seene afore And this is a poynt wel worthy to be noted of such as are in office of iustice For here he sheweth that they ought to be watchfull in searching out euery mans right to the end they suffer not any to be oppressed nor yet to do any deceit or wrōg True it is that herevpon we haue also a generall doctrine to gather But first and formost it behoueth magistrates and men of authoritie to knowe that the holy ghost intended here to shew them their lesson and giue them a sure rule to the end they might faithfully discharge their dutie if they listed to bend themselues to it and contrariwise that they might be left without excuse if they discharge it not This is it that is conteyned heere Therefore let vs marke well that it is not ynough for a Iudge too do no man wrong willingly and to pronounce sentence according to that which he seeth but also hee must be diligent in boulting out of things It is not inough for a iudge to tary tyll men haue made the way opē afore him pointed him to the matter with their finger but he must haue a care too spie out things himselfe and if the matter bee darke and doubtfull he must bend all his wits about it too the ende to be well informed of it Now if such diligence be required in all Iudges I pray you what shall become of them when they shet their eyes willingly let things passe for fauour or for hatred or for bribes so as they be caried away to spoyle one man of his goodes and to fauor another man and to incumber the third VVhat how horrible damnation shal they haue whē they deale so Therefore let vs take good heede to this doctrine For if a man intend to serue god faythfully to performe the charge that is cōmitted vnto hym when he is called to office in the common welth he must first vnderstande that hee is not set there as an Idoll And in good sooth why hath god promised to giue the spirit of discretion to kings princes and magistrates but bycause they haue neede of it as of a singular gift aboue others Therefore suche as are in that state haue need to pray vnto God so to guide thē as they may haue such wisedome and right vnderstanding to trye and discern things as they may not in any wise deale vnaduisedly And are they once so commended vnto God Then the second poynt is for them to be diligent to finde out the truth of things and when a matter is vnknowne vnto thē they must not thinke themselues discharged by saying I knew nothing of it for that negligence of theirs shall cost them deare before god Therfore the iudge that intēdeth to performe his dutie must be vigilant to knowe how things go and get instruction of the truth to the vttermost so much as is possible for him by any meanes to do Hereby it is seene that it is a fond excuse to say I wist not of it Yea men will go about to enforme thē with lyes which sit in Gods seat and I pray you if they will be deceyued willingly and bee contented to sift the matter no further but let the mischeef slip as truly oftentimes they shet their eyes is it not a very fond shift They occupie Gods roome and is God an Idol that hath a curteyn before his eies so as he cānot iudge betwene white black But what dishonor do such Iudges to their master when they be wilfully ignorāt or when they fal so aslepe can find in their harts that men should beguile thē Beholde there is a man that hath the worst cace in the world he goeth about to bleare the Iudges sight as if he should cast a handfull of ashes in his eyes or set some other let in hys way and the Iudge is contented with it sayth I see not awhit what a trayterousnesse is that Gods seat ought to be holy and men go about to defile it as much as they can For there is not a more villanouse defiling than lyes when men suffer thē to peruert iudgemente right after that sort Peraduenture they wil say there is a reason And what reason A stark lye Thē if Iudges be double minded that men may bend thē like Reedes that wauer with euery wind that the Iudges like well of it so as there is no stedfastnesse nor firmnesse in them I pray you shall they therfore ceasse to be guiltie before God But we shall see many which not only are well at ease when men beguile them desire no better than too haue some colour and gloze but also becomē thēselues aduocates of vntruthes and fall to foysting in of lies to ouerthrow the right Perchance some cace shal be so throughly clere that euē little children if they were set there could tell how the matter goeth according vnto truth and yet the iudges shall cast I wote not what doubtes the cace shall bee true and cleare ynoughe of it selfe and one shall come and alledge I wote not what to intangle all the matter The Iudges I say tary not til some Proctor or Aduocate come to bring in his lies and lewd allegations to turken the whole cace but they themselues are ready to say tushe it is thus and thus The cace shall be very good and vtterly cleare and euident and yet notwithstanding they will thrust in their lyes to snarle and intangle it vtterly To be short there is nothing to bee seene but so villaynous shamelesnesse that the very babes may iudge of it And will God do nothing in the meane while VVill hee suffer men to scorne his Maiestie after that sorte and to defile his
more falsely beguyle themselues than in taking vppon them the honor that belongeth vnto God and that is a plaine spyting of him as Sainct Paule declareth Therefore it is to be concluded that vntill such time as men do vtterly distruste themselues and mislike theyr owne vertues they shall neuer bee throughly humbled as they ought to be neyther shall they honour God as becommeth them and as he deserueth Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes praying him to make vs feele them better than wee haue heeretofore done that seeing we be so miserable we may throughly consider our owne wantes and learne too shake off all pryde and that forasmuch as our Lord sheweth vs so often that all our welfare felicitie and glory consist in him wee may learne to seeke them there and so to mortifie al our fleshly lustes as Iesus Christ may reygne there peaceably as vnto whome all souerayne dominion is giuen to the intent that all knees should bow before him and that inasmuch as it behooueth vs to passe through this world and the things that may holde vs backe there are all conuenient for the necessities of our lyfe hee suffer vs not to bee still intangled in them but that wee may trauayle towarde the heauenlye kingdome and so vse the creatures which he hath ordeined to our vse as wee may not make them Idolles and that wee may nother thorough misgouernment nor thorough any other outrage be wedded to this worlde but so passe thorough it as wee may alwayes still go forwarde to bee gathered vp into the euerlasting reste which is purchased for vs by our Lorde Iesus Christ That it may please hin to graunte this grace not onely to vs but also too all people and nations of the earth bringing backe all c. The .cxvj. Sermon which is the sixt vpon the .xxxj. Chapter This Sermon is yet still vpon the 26. 27. 28. verses and then vpon the text which is added heere 29 If I reioyced at the aduersitie of mine enemie or vvere glad vvhen euill befell him 30 Or if I haue suffered my mouth to speake euill of him or to vtter curses agaynst him 31 If my houshold folke haue not sayde vvho shall gyue vs his flesh to eate vve are not satisfied 32 If the straunger did lodge in the streate or that my gate vvere not open for them that trauayled by the vvay I Haue begonne already to expounde the sentence where Iob protesteth that hee looked not vp too the Sunne and the moone And the effect of my saying was that hee declareth thereby that hee was not puffed vp with pryde as those are whiche presume vpon themselues and thinke they are of great value trusting either in their own riches or in their credite thervpon despising other men yea thinking themselues too bee no more subiect vnto god Iob then protesteth that he was not puffed vp with suche pryde as to chalenge any worthinesse at all to himselfe and he addeth that that were a renouncing of God on hyghe For hee had sayde afore that it was a heynous offence and woorthie of death And heere wee see howe God abhorreth that highmindednesse of men when they woulde aduaunce themselues aboue measure And thereof wee may gather that lowlinesse is a sacrifize moste acceptable too him of all others Also of oure owne nature wee doo not easily abace oure selues in this behalfe it behooueth a man to bee as it were broughte too nothing that hee may not esteeme of himselfe if hee intende too bee taken and reputed for humble before god For humilitie or lowlinesse is not an imbacing of oure selues when wee haue wherewith too magnifie our selues but it is an acknowledging that there is nothing but wretchednesse in vs and that if wee woulde open oure mouth too alledge any thing for ourselues wee shal finde nothing but vtter confusion in vs so as if our hearte conceyue any vaine presumptiō the same is but winde which may well brust vs but neuer feede vs. Thus yee see what the true and right humilitie or lowlinesse importeth namely that a man should not esteeme of himselfe according also as in very truthe wee haue no reason so too doo and whosoeuer setteth by himselfe muste needes bee ouer blinde and brutishe For hee that entreth intoo himselfe and examineth all his vertues thoroughly shall finde that hee hath none of them but of Gods meere grace and that hee is bounde vntoo him for them yea and that all the vertues which God giueth vs are matched with as many infirmities so as wee cannot but caste downe our eyes And therfore as for those that flatter themselues nowadaies thorough ouerweening they not onelye beguyle themselues but also robbe God of his honour and by that meanes become ranke traytours too him and moreouer vtterly renounce the liuing God as it is sayde here Truely this is righte harde at the firste sighte howbeeit when all is well considered it is easie too iudge that Iob exceedeth not measure and reason in saying that hee whiche flattereth himselfe renounceth god VVhy so For it is not ynough too confesse that there is but one God but it behooueth vs also too knowe him as hee is and too reserue him his due honour and all that belongeth vntoo him For if I bereeue God of any parte of his glorie too decke my selfe withall what am I shall a wretched woorme of the earthe and a rotten carrion sette so muche by himselfe that God shoulde bee abaced too the intente that hee shoulde bee exalted Is not this a mingling of heauen and earth toogither and a peruerting of the whole order of nature And agayne when God is so robbed and his glorie as it were put too the spoyle is it not a renouncing of him For menne acknowledge him no more too bee suche a one as he is but rather do vtterly disclayme him Therefore lette vs marke well that it is impossible for men too aduaunce and preferre themselues but it muste needes bee as a kinde of renouncing of god And heere yee see also why it is sayde in the Psalme that wee haue song that the proude whiche stande vppon their owne vertue and strengthe trusting therevntoo and challenging so muche too themselues as they thinke no harme may touche them doo conclude in their hearte that there is no God and too the vttermoste of theyr power reiecte all religion True it is that they speake it not with their mouthe but yet for all that it is so in deede For the holye Ghoste whiche searcheth oure priuities declareth that it is so And therefore lette vs learne too honour God and too put away this false imagination that all pryde maye bee beaten downe in vs For it is impossible that a man shoulde offer seruice vntoo God withoute humilitie And as I haue sayde wee can not bee humble excepte wee acknowledge oure selues too bee nothing nor nothing woorth and that all glory ought
the right rule of charitie Thus ye see what Iob protesteth heere and specially hee speaketh of strangers as of those whome God commendeth vnto vs thorough all the holy Scripture and not without cause For such as are at home in their owne country shall haue reliefe ynough they shall haue kinred and many other helpes and succours and a man cannot lightly hurte them But cōtrariwise poore strangers are destitute of al help they haue nother frends nor kinsfolke nother haue they any ayde or fauor towards the world Ye see thē that the right triall of our louing kindnesse is when we intend to shewe that wee serue God truely without seeking our owne peculiar profite And surely our Lord doth more rigorously condemne the outrages that are done to strangers thā those that are done to a mans owne neyghbours True it is that both twayne of them are worthy to be cōdemned and nothing shall scape vnpunished howbeit let vs marke therewithall that God receiueth those into his protection and safe keeping which are not mainteyned by men And verely we see howe God sheweth that wee set not ourselues agaynst a mortall man when we do any wrong or violence to suche as hee hath taken into his custodie but that it is an offending of his maiestie And so muche the better ought this thing too bee printed in our hearts for so much as we see the very Heathen men doo shame vs in that behalfe For when they intended to shew that some man was of a slauishe and wicked nature they were wont to say auaunt thou art a churle towards strangers It was more with them than if they had called a mā whoremaister theefe drunkarde periured or murtherer VVhen it was sayde go thou art an enemie of strangers it was as much to say as thou art worse than a brute beast The Paynims spake after that manner and made a common Prouerbe of it and what shall become of vs then which professe ourselues to be Gods children when wee fight so directly agaynste the order of nature Is it not a token that we mocke God to the full and that we wold spitefully prouoke his maiestie agaynste vs Therefore let vs marke well the protestation that Iob maketh here that is to witte that hee not onely was liberall towardes those whome he knew to bee of abilitie to requite it but also that he imployed himself vpon such as were not able to make any recompence Let vs consider with Iob I say that God hath set one common general bonde among all mankind that it behoueth vs to bestow our charitie vpon suche as resemble vs to haue pitie vpon them in succouring them euery of vs according ▪ to his abilitie And if we be Gods children let vs labour to exercise true brother linesse towards all men but specially towards those that are more neerely knit vnto vs by the bond of sayth let vs bend ourselues aboue all to do them good Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes praying him to make vs so to feele them as wee may bee sorie for the vices that haue reygned ouermuche in vs and do yet still reygne and that wee may flee for refuge to his mercie and that therwithall it may please him to tame and mortifie all our wicked affections to beare with our infirmities guyding vs to himselfe and drawing vs neerer and neerer vnto him vntyll wee be come to the ende of the race wherevnto wee trauell all the tyme of our life And so let vs all say Almightie God our heauenly father wee acknowledge and confesse according to the truth that we be not worthie to lifte vp our eyes to Heauen c. The Cxvij Sermon which is the seuenth vpon the .xxxj. Chapter 33 If I haue hid my sinne as euery man doth or put mine iniquitie in my secret 34 Though I vvere able to breake a great throng yet the despized of houses astonished me I kept silence and I vvent not out of my doore HEre wee haue a protestation well worthie to be noted For Iob sheweth vs by his owne example that when wee haue done amisse the remedie is not to hyde our faults as the common custome of all men is to do ▪ but to confesse the misdeed willingly and not to be ashamed to be acknowne of the sinne which we haue cōmitted to the end it may be wiped out before god Surely this is a verie rare vertue therfore so much the more standeth it vs in hande too marke what is shewed vs here For Iob speaketh not for himselfe onely but he giueth an instruction that may serue for all of vs Therefore he declareth that he had not hid his sinne nor layde it vp in secrete That is to say he had not laboured to cleere himselfe afore men but had yeelded hymselfe guiltie and acknowledged his offences Marke that for one poynt Therewithall he sheweth how men are attainted with the vice of hypocrisie that it is their fashiō to denie things and to vse startingholes so as their faults be put vnder foote In this place he hath vsed the worde Adam which signifieth a man and is sometimes taken for euery man In this text Iob ment too say that there shall neuer bee any founde so well touched as to acknowledge their faults but rather will finde vayne backshrinkings to hide them Although then that this vice doe raigne in the world yet doth Iob protest that hee is cleare from it True it is that Adam began first that trade and shewed the same to all such as came of his race For we see that when he was conuicted streightwayes he laboured to hide himselfe with leaues And afterwarde when God summoned him to appeare before him still he found a trifling excuse and woulde fayne haue scaped by some meanes or other Ye see then that Adam was the first beginner to shew hypocrisie to his posteritie For hee learned that lesson not onely to himselfe but also to wrappe all men in It is not two or three of vs onely but all of vs haue it of nature Surely the diuell winneth much at our handes when hee maketh vs to cloake our faultes for if wee acknowledge them wee must needes bee ashamed of them But if wee haue once couered the euill wee thinke all is safe and therevpon take leaue to fall a sleepe euerie of vs findeth this in himselfe by experience I pray you if we were prouoked to mourne before god to craue pardon of him should we not by by haue remorse of our sinnes to bee sorie for them and to seeke remedie Yes but the Deuill blindeth vs or else tieth kerchers before our eyes or else disguyseth things in such wise vnto vs as wee cannot discerne the euill to be as it is Lo in what case wee bee And therefore it behoueth vs so much the more to studie this lesson of not putting vp our wickednesse as it were intoo our
submit my selfe wholy to his good wyll Ye see then that the meane whereby God may be glorifyed through vs and we yeelde vntoo hym the rightuousnesse that is his is by keeping our mouthes shutte according as Sainct Paule treateth thereof in the third too the Romaynes saying too the ende that all mouthes myght be stopped and all the worlde acknowledge it selfe too bee indetted vntoo God and that hee onely shoulde be iustified After what sort is it that God shall bee iustified by vs according too Sainct Paule To witte when all of vs condemne oure selues and haue not the boldenesse too styrre againste God but do willingly confesse that all of vs are indaungered vnto hym If wee bee once come too that point then is God iustifyed that is too saye hys rightuousnesse is commended by vs wyth suche prayse as hee deserueth But contrarywise if men exalt themselues and knowledge not that they bee indaungered vntoo God so as hee may condemne them nor confesse the bonde of dette whyche they haue forfeyted vntoo hym althoughe they protest that they minde to iustifie him that is to say to confesse hym too bee rightuous yet neuerthelesse they condemne him Furthermore whereas it is sayde that Eliu was so angrie let vs marke that there is a great differen 〈…〉 betweene the anger that proceedeth of godly zeale a 〈…〉 the anger that any of vs is moued withall either for h 〈…〉 goodes or for his honour or for any respect of his ow 〈…〉 For hee that is angrie and displeased through a priuat passion is in no wise to be excused and although hee al 〈…〉 ledge that it is for a good cause yet notwithstanding h 〈…〉 offendeth God in beeing angrie For wee bee too blin 〈…〉 in oure owne passions Therefore marke this for on 〈…〉 poynte that it behoueth vs too bridle our anger specially when wee be prouoked to bee angrie with our neyghbours in any respect of our selues Howbeeit there is one anger whiche is good namely that whiche proceedeth of the greefe that wee conceyue when God is offended Then if we be inflamed with a good zeale and mainteyne Gods quarell if we bee angrie we are not to blame for it But let vs marke that such anger muste bee without respecting of persones For if a man bee angrie through a passion of the fleshe suche one hath a respect too hymselfe and intendeth to maynteyne himselfe And agayne if hee intende too shewe that hee beareth a fauour too hys freendes and doth more for them than for other men then is there an accepting of persons bycause we haue regarde too ourselues VVee should rather bee angrie with our selues if wee woulde that God shoulde allowe of oure anger and wrath And thys is the thing whyche Sainct Paule speaketh For hee alledgeth purposely that whiche is sayde in the Psalme concerning oure beeing angrie howbeeit withoute offending And howe is that done It is when a man entereth intoo his owne conscience and searcheth himselfe earnestly and hath not an eye vnto others so muche as to himselfe to condemne hymselfe and too fighte againste his owne passions Yee see then after what sort wee may bee angrie and at what point we must beginne oure anger if we will haue it allowed of God that is to witte euery man must beginne at himselfe and bee angrie at hys owne sinnes and vices and cast vp our choler at them in that we see wee haue prouoked Gods wrath againste vs and are full of so muche wretchednesse Let vs bee angri◠and greeued at that let that be the poynte for vs too beginne at and afterwarde lette vs condemne the euill wheresoeuer it bee founde as well in oureselues as in our freendes and let vs not bee ledde with any priuate hatred to cast out our rage vppon any man bycause wee bee fore possessed with some euill affection After thys manner shall our anger be allowable and shall shewe that the same proceedeth of a true zeale to Godwarde True it is that wee shall not alwayes bee able too keepe measure for although a godly zeale reigne in vs yet shoulde we still doo amisse in exceeding measure if God restreyned vs not Therefore in this zealousnesse it behoueth vs too haue both discretion and stay of our selues But yet neuerthelesse as I haue sayde alreadye this anger shall bee allowable if it spring out of the sayd fountaine that is too say if we hate the euill wheresoeuer we fynde it euen thoughe it bee in oure owne persons Nowe then what is the thyng that wee haue too marke in thys streyne First and formost that wee muste not condemne all anger and that when we see a man chafed or in a choler we must not always take it for a vice as we see these scorners of God do which say Oh will you storme so Is it meete you should be angrie Might you not vse a quieter fashion They blaspheme and despise God wickedly according as there are many to bee seene whiche could find in their harts to ouerthrow al doctrine seeking nothing else but too spread suche corruptions abroade as men might not any more knowe God and that his truthe might be buried And whē they haue so done they would haue men to winke at them or rather to allowe all theyr doings and to tell nothing but fables in the Pulpit so as there should be no rebuking of them at all It is very well to the matter say they can they not preach withoute beeing angrie How then Is it possible that we shoulde see a mortall and transitorie creature lift vp himselfe after that fashion against God to trample all good doctrine vnder his feete and yet notwithstanding beare it paciently VVee should shewe thereby that there is no zeale of God in vs For it is sayde in the Psalme that the zeale of Gods house ought to eate vs vp For if wee had a worme gnawing vpon our hart it ought not to greeue vs so much as when there is any reproche done vntoo God and when wee see his truth turned into a lye So then let vs learne not to winke at vices but let vs discerne betweene godly zeale and the fleshly anger wherewith men are moued and inflamed in theyr owne quarells according as it is say de heere that Eliu was kindled with displeasure and in a whote anger and yet notwithstanding it is reckened too hym for a vertue For it is the holy Ghoste whyche speaketh it I say let vs consider heereby that we must not at the first dash reiect all anger but haue an eye too the cause why a man is displeased For when it greeueth him that God is offended and his truth peruerted let vs consider that that anger of his springeth out of a good fountayne Furthermore according to that whiche I haue sayd let vs learne to vtter our choler when we see Gods honour wounded and when men go about to darken or deface his truth let vs bee moued and inflamed at it that we may
blasphemies to perswade the world to despise God his worde if an euill cace be mainteyned or if men go about to ouerthrow right let vs not bee dumbe nor carelesse but let vs haue the same vehemencie in vs which is shewed vs heere For if we haue not this godly zeale towardes Gods truth we shewe our selues to bee none of his children And therefore let vs marke well the example which is set foorth heere in the persone of Eliu yea and let vs make comparison betwene our selues and him For if a man that was not brought vp in Gods schole but was intangled among the infidelles was moued with such zeale when God touched him that hee irned as if hee shoulde haue burst tyll hee had discharged his conscience I pray you what shoulde wee doo when God teacheth vs so familiarly in his woorde Can wee bee excused when wee yeelde not recorde vntoo him before men at such tyme as wee see goodnesse defaced yea and vtterly razed out and yet set not our selues agaynst them that do it Then seeing that oure Lorde calleth vs therevnto and layeth such a charge vpon vs if we bee dumbe and make no account of mainteyning the good but rather doo helpe the wicked by our silence are we not traytors to God and his truth Yes doubtlesse are we So then it behoueth vs to be moued the more sith we see that a man which had not bin instructed in the lawe of God nor was of the bodie of his Church had notwithstanding such an earnest will to mainteyne the truth and was in a maner inforced to it True it is that this inforcement is willing For when God intendeth too bee serued by men hee caryeth them not away to make them go too it by constreynt I meane his Prophetes and true seruantes for hee will serue his owne turne by the wicked whether they will or no â–ª but I speake heere of those to whome hee giueth his spirit of Prophecie whome hee maketh not to serue him without giuing them a good will to do it He coulde well speake by the mouth of Balaam and yet notwithstanding wee see that Balaam was still a deceyuer and the holy Ghost setteth him forth too his reproche and slaunder But as for Eliu God stirred him vp as his Prophete so as hee serued him with a good will that is to say he ouercame all lettes that might turne him away from mayntayning of the truth So then nowe adayes also when we see the truth oppressed so as some men mocke at vs and othersome go aboute to byte vs yea and too eate vs vp bycause wee maintein the truth let vs fight against such temptations for that is the inforcement which ought to sette vs forwarde Sometimes wee will bee ashamed to maynteyne a good quarell bycause wee see that men do but make a mocke at it and that the scoffers which scorne God will also be so malapert as to bleare out theyr tongues at vs and to laugh all our allegations to scorne But gods truth muste not bee despisable vnto vs though the worlde reiect it Then let not these temptations withholde vs from fighting valiantly agaynst them but if wee see our selues readie to be hated and that men practise mischeefs against vs for mainteyning good quarelles let vs not giue them ouer for all that True it is that that were ynough to draw vs backe and to stoppe our mouth neuerthelesse it behoueth vs to fight agaynst such temptations after the example of Eliu Ye see then how Gods seruants ought too bee fully resolued not too swarue from confessing the truth when neede requireth And finally Eliu sayth that there shall be no accepting of persons with him and that he will not vse any flatterie bycause that if he should sooth men he cannot tell whether his maker would destroy him Eliu meeneth to say in effect that he will not be brideled by the authoritie of man that hee shoulde not speake freely when it commeth to the mainteyning of Gods truth But this can not bee layde forth at length as nowe and therefore it is ynough for vs to haue Elius meening Surely it is not an euill thing nor vtterly to be condemned to call a man by an honourable tytle Howbeeit forasmuch as the same doth oftentymes hinder vs and abashe vs before hande so as wee haue not such libertie as were requisite to do our dutie in speaking plainly and flatly when we ought to doo it therefore dooth Eliu say that he will not giue tytles to men that is to say that he will not exaltmen so high but that the truth shall bee aboue them So then let vs beare in minde that although it be lawfull for vs to yeelde honour vnto men yea and that we ought to do it insomuch that we must honour not onely our superiours or equals but also our inferiours according as the scripture commaundeth vs yet notwithstanding whether it be toward our equalles or towarde our inferiours or towarde such as surmount vs in degree alwayes the truth must be preferred before men And although wee yeelde euerie man the honour that belongeth to him and which hee deserueth yet let vs not ceasse to speake alwayes freely without accepting of persones according as wee knowe that when we speake in Gods name hee will haue vs to do it without feigning â–ª Then if we intende to honour God as is meete and as he deserueth it behoueth vs to vtter our wordes freely when we speake to men and as I sayde that will bee no impeachment of yeelding euerie man his due honour For yet for all that wee must not haue our mouthes shet but euerie of vs must follow his owne calling and when it commeth to our turne to speake we must speake truth Ye see then what we haue to beare away in this last saying of Elius to the ende that such as beare office in the common weale shoulde speake freely as they ought too do and that euerie of vs although all haue not the office of teaching and pronouncing sentence publikely shoulde neuerthelesse confesse the truth freely when it is requyred at our handes assuring our selues that God accepteth it as a sacrifice of honour done vnto him And that wee do so it is not onely a keeping of the rule that is giuen vs but also an honouring and exalting him aboue all creatures Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to make vs feele them better than wee haue done and that for the bringing thereof to passe wee may not presume aught of our selues knowing well that we cannot open our mouth except hee guide and gouerne vs by his holy spirite and therefore that it may please him too instruct vs in such wise as wee may haue our mouth open too speake when neede requireth and that wee may not followe our owne affections and lustes in speaking but that all our life may be agreeable therevnto and bee bestowed
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
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
in Gods worde The ignorant bicause they knowe not what it is do shet it out of their dores and are loth at any time to come to good doctrine The fickleheaded assoone as they heare but some woorde at a glaunce thinke themselues to bee so greate Clarkes as they haue ynough of it and therevpon ouerpasse it according as wee see to muche experience of it in these dayes Howe many are there that haue their eares stopped and which although the woorde of God do dayly sounde foorth so as they might be partakers of the doctrine of lyfe and saluation yet notwithstanding make none account of it And why For they haue no taste of it There are some to be seene who hauing vnderstoode some small thing of the Gospell doo beare themselues in hande that they are so great clarkes as they neede not to heare any more VVhat a number of these fantasticall and lightheaded Christians are there which say as for me I vnderstoode the truth it is thus many yeeres ago since I knewe the Gospell And what knowe they of it That a man may well eate flesh vpon the frydayes that a man is not bounde to shriue himselfe and therevpon they fall to babling and mingle cursed blasphemies with the slender things which they know I wote not howe And why For they hilde skorne to be taught in Gods schoole For somuch then as we see that God doth so punish mens negligence wee ought to take the more heede of this doctrine and to marke well howe Salomon sayeth that the wise men shal grow continually in wisedome by hearing Now if God so punishe the negligence and ouersight of men what shall become of theyr pryde when they shet the gate wilfully agaynst all good doctrine and conceyuing a disdayne agaynst it do swell like toades so as they will not in any wise bee taught After that Eliu hath exhorted the wise men and men of vnderstanding to heare he addeth the reason For the mouth sayeth he doth serue to tast meates and the eare to trie and iudge woordes Hereby he betokeneth that such as disdayne to giue eare to God and to his truth to be taught by it seeke not to be confirmed more more in the things that they haue heard already peruerte the order of nature and become as it were monsters and woorse than brute beastes And why For a beast followeth his owne kinde but behold a man whiche shall call himselfe wise hauing reason and discretion and which was created after the image of God to be inlightened in all truthe shall notwithstanding gyue his minde dayly to eate and drinke but not to profit in Gods woorde He hath that point cōmon with the brute beasts for they bee nourished with foode and seeke no further And a man who woulde be more excellent than the Angles of heauen doth notwithstāding giue himself wholly to eating and drinking like a beast and in the meane season vouchsafeth not to vse his eares whiche hee hath receyued to a more noble and pretious intent than eating and drinking For these serue but to maynteyne vs in this transitory life but the other serue to giue vs hope of the euerlasting life and saluation Then it a man will not vse suche a gift of God muste he not be esteemed as a monster agaynst nature as I haue sayde or as a double beast Now we see what Elius meening is for hee sayeth to vs my freendes if any man refuse to bee taught marke what he doth for when God created vs hee gaue vs a mouth to tast meates to the intent we should receyue foode dayly at his hand And the same is a benefite which we ought to esteeme in that our Lorde nourisheth vs by it but that is not the principall benefite For hee gaue vs eares also And to what purpose For to be taught by They are not to communicate one with another onely about the buying of bootes shooes cappes bread and wine the vse of the tongue and of the eares is yet more noble that is to wit to leade vs into truth by the meane of Gods woord that we might know how we were created incorruptible and that when we be passed out of this world there is an heritage prepared for vs aboue and to be shorte to bring vs vnto god Fayth commeth by hearing as sayeth Sainct Paule Seeing then that God hath ordeyned our eares to so excellent an vse as to lifte vs vp to heauen to beholde our God and to behold him as our father to witnesse vnto vs that hee receyueth vs as his children and to sowe the seede of the incorruptible life in vs in the middes of the corruptions that are in vs seeing I say that wee may obtaine such a benefite by the eare shoulde wee play the deafe men or stop our eares when men speake vnto vs tell vs of the truth which we know to be for our saluatiō Is it not an ouergreate beastlinesse to do so Then muste not a man boast any more of perfectnesse wisedome and vnderstanding if he cannot abyde to be taught But contrariwise he is worse than all the beasts in the worlde as I haue shewed before And althoughe this sentence of it selfe haue no neede of long exposition yet notwithstanding wee haue neede to bee quickned and styrred vp too knowe it For we see in what cace wee bee Euery man is busie ynough about the things that concerne this present lyfe but as for our owne saluation and the glory of God a man cannot bring vs too thinke vpon them VVee are carefull ynough to eate and drinke not onely to dresse it three or foure houres aforehand but also to make prouision a long time afore yea euen for foure liues For men haue so greate care to compasse transitorie goodes to the end they may neuer haue want that they are euer in hand with them And although they haue inough to find them during their life yet they beare themselues in hand that they shoulde wante euen after theyr deathe Yee see then howe we be gyuen to the transitory things of this world without cōsidering that God hath not created vs as brute beasts but haue giuen vs a more excellent thing than our bodie which is the hope of the eternall life that we looke for Seing then that of very nature we be so brutish wee haue so muche the more neede too marke that whiche is shewed vs here that is to wit that seeing God hath created and fashioned vs and that there is no parte of vs nother in our body nor in our soule which is idle but that al ought to be applyed to some vse wee ought to make all those things auaylable which God hath giuen vs Seeing also that we are so buzied in our earthly cares that some 〈…〉 arre themselues with eating and drinking and are alwayes at their gluttony and riot and other some are busie in pinching and gathering and desire nothing but too heape vp more and
beare vs any enuie as thoughe wee were able too anoy him his Maiestie shall alwayes continue vnappeached spight of oure teeth Seeing it is so wee must conclude that there is no proportion betwixt him and vs nor imagin that when God is offended hee hath good cause too bee angrie for feare least men should bereeue him of his right True it is that men are blameworthie for so doing but yet can not any thing preiudice him at all So then there is no infirmitie in him that hee shoulde enuie hys creatures for hee is great And Eliu addeth moreouer that hee is great in streength of heart or that hee is mightie in vertue of minde Herein Eliu toucheth another vice which is in men For euen they whiche are mightie and ought not to enuie their inferiours are notwithstanding so womanish hearted that they are afrayde of them according as wee see that euen kings and princes whiche are of a spightfull nature are sorie when they see any vertuous man And why For there is no true noblenesse in themselues to say God hath ordeyned me too aduaunce men of vertue and too esteeme them and honour them but cleane contrariwise forasmuche as they bee bace minded themselues they would haue all the world like them and are ashamed too see an honest man If there bee a prince that would wallow in all filthinesse and keepe a stewes in his Court It greeueth him too haue his lewdnesse discouered whereas whoredome reigneth euerie where yet doth he seeke still to get more libertie to giue himselfe to all lewdnesse For asmuch then as men are seene too bee so bace minded Eliu sayeth that wee must not imagine God too bee after that fashion And why For besydes that hee is mightie and men are notable too reache vntoo him hee is also mightie in vertue of minde hee lyketh well of vertue Iustice pleaseth him hee alloweth goodnesse and hee seeketh by all meanes too shewe that the more vertue that there is in men the better he is serued and honoured For the thing wherein the glorifying of God consisteth is that men shoulde bee vertuous If a king see any of his subiectes more woorthie of commendation than himselfe it mislyketh and greeueth him VVhy so Bycause the thing whiche is in others wanteth in himselfe But it is not so with god For why Haue men any goodnesse of their owne nature No but wee must bee faine too receiue it of God he is the wellspring from whence it must come Seeing it is so God needeth not too feare that his honour should be darkned by mens vertues But marke heere what wee haue too consider we shall neuer knowe God to bee righteous and mightie in himselfe as wee ought to doo if wee consider him but by our naturall wit. And why For our mindes are too grosse and heauie too mounte so high But when wee see the vertues and graces whiche hee dealeth vntoo men those are fayre myrrours and liuely pictures wherein hee sheweth himselfe and the more that men walke in righteousnesse the more is hee continually magnifyed as in the thing wherwith hee is serued and honoured So then wee see nowe that wee must no more match God with men nor iudge of him after our guize and fancie but he must be vtterly sepatated from them according as in verie deede the heauen is not so farre off from the Earth as there is distance betwixt him and vs as I haue alledged alreadie out of the Psalmes and the Prophet Esay And nowe after that Eliu hathe spoken so hee addeth that whiche I haue touched alreadie that is too witte that although many things bee out of order in this worlde yet a man maye perceyue the markes of Gods prouidence And vndoubtedly although God do not as nowe keepe one vnchaungeable rate yet notwithstanding it is well seene that God is aboue all the things in this worlde and that if hee guided not the sterne there woulde bee a horrible confusion euerie where Therefore let it suffice vs too haue heere some markes of Gods prouidence too the ende wee may giue him his due glorie and say Lorde thou arte Iudge of the worlde howesoeuer things fall out And althoughe thou leaue many sinnes vnpunished and cause the righteous and innocent too suffer many afflictions yet neuerthelesse wee perceyue that all thinges are guided by thy hande and thou haste souereyne dominion ouer all things Yee see then what Eliu treateth of heere and first of all hee sayeth that God quickneth not the wicked that hee giueth iudgement too the afflicted and that hee turneth not away his eyes from the righteous These sentences whiche Eliu taketh are generall and also it behoueth vs generally too conclude that God is righteous euen when wee perceyue not any signe of his righteousnesse And wee must remember the thing that hath beene declared afore which is that when wee see that things are not set in so good order and perfection as wee woulde wishe it muste put vs in minde that God will one daye iudge the worlde in the person of his sonne according too the article of our beleefe that Iesus Christ muste come too iudge both the quicke and the deade and truely as I haue sayde if all things were disposed as were too bee wished what a matter were it VVee shoulde no more looke for the last resurrection Doo wee then see that God executeth not all his iudgements but reserueth some too himselfe Let the same confirme vs in the hope of the last daye and of the comming of the Lorde Iesus Christ vntoo whome God his father hath giuen all power too the intent hee shoulde appeare in his Maiestie too right all things that are out of order and too set them at a stay And when wee see that God punisheth some offences and delyuereth those that are his whether it bee our selues or others let the same susfise vs too allowe of his prouidence I see that God hathe punished suche a fault then muste I conclude that hee hath shewed mee as it were a myrrour of his iustice and that the wicked shall come too account before him For why hee accepteth no persons hee is not an earthly Iudge that wil doo good iustice by startes so as if there bee some fault committed it shall bee punished with great rigour and in the meane while many others shall bee let slippe through some briberie or parcialitie and so shall the Iudge bee quite and cleane chaunged This is euident insomuch that all the Iustice in the worlde yea euen the best that is too bee founde is but theeuishnesse bycause it proceedeth not of a good and sounde minde that holdeth out continually But there is no suche thing in God hee is not moued with fauour nor corrupted with rewardes VVhat then Hee iudgeth according too the truth Seeing it is so wee muste needes conclude that when God punisheth an offence therein he sheweth vs that nothing escapeth him but that all our woorkes must come too
our hearts hoppe in our belly as they say and too set much store by our selues but when we come vnto God then must all of it quite quaile There is not then so lustie and stoute a fellow that hath in that cace one whit of strength at all all holinesse all wisdome and all that euer else is fayleth vtterly in that behalfe Therfore at a worde let all the worlde knowe that their furniture shall not boote them before God but we must be vtterly desaced and emptied before God so as he leaue not one drop of power or strength in vs other than wee shail take of him as by way of borrowing acknowledging that all proceedeth of his meere goodnesse Now then we see what this worde valiant man importeth It doth vs too wit that what speciall power or vertues soeuer wee haue the same must not puffe vs vp with pride agaynst god Furthermore it is sayd also that Iob wrappeth or darkneth secrets in wordes without knowledge Hereby God sheweth that when we haue to deale with his secrets we must bethinke our selues well that we may proceede soberly and with all reuerence For vnder this worde secrets God intended to signifie the high things wherof Iob had spoken VVe may well dispute of many petie trifles yea and discourse of them at randon and in so doing our talke shall be but vaine and fond but yet shall there not be any blasphemie there in neither shall Gods name be vnhallowed But when we enter into the doctrine of saluation and into Gods works and fal to disputing of his prouidence and wil theÌ„ must we not go to it so vnaduisedly for we do but wrap vp or intangle secrets in vnskilfull wordes VVe see then wherein God rebuketh Iob namely for speaking to hastily of things that outreached his capacitie For althogh he had excellent giftes of grace yet ought he alwayes to haue humbled himselfe with acknowledgement of his infirmities and also to haue brydeled himselfe sith hee was well neere out of his wittes and wist not what to think of Gods iudgements And forasmuch as hee felt himselfe at such an afterdeale he should haue had an eie to the feeblenesse of his owne vnderstanding and acknowledging him self to be a nâ—â—rtall man he should haue said Alas there is nothing but ignorance and foolishnesse in me Herewithal he should also haue looked vp to the inestimable maiestie and incomprehensible purpose of God and that shoulde haue meekned him Howbeeit he did neither the one nor the other So theÌ„ â–ª although he were not quite strayd from the right way but went forwarde still to the true marke yet doo wee see here that hee is rebuked by Gods owne mouth And this text putteth vs in mind of the reuerence which God will haue vs too beare to his mysteries and to the things that concerne his heauenly kingdome If we reason but about our owne matters we need not to go to it with so precise carefulnesse for they be but earthly things which passe away But whensoeuer wee fall too talking of God or of his workes or of his truth or of the things that are conteyned in his worde we must come to it with reuerence and feare and not open our lippes too flush out whatsoeuer commeth to our tungs end â—orhaue our witts to busie to inquire of the things that belong not to vs nor are lawful for vs but we must restreyne our desyres and brydle our tongues And why For they be the secretes of God that is to say they be to darke and high things for vs to meddle with Therfore we must not think to atteyne to them furtherfoorth than God listeth too instruct vs of his owne mere goodnesse And woulde God that this thing were wel put in vre for then should we not haue the bickerings that are nowadays through the whole world But what It is to be seene that verie fewe are touched with the maiestie of god VVhen wee treate of his worde and of the doctrine of our saluation and of the holy Scripture euerie one falles to it at aduenture and euery man shootes forth his verdit as though they reasoned but of mooneshine in the water They be such things as passe all vnderstanding of man and yet notwithstanding it is manifest that we be bolder to treate of Gods so high mysteries which ought too rauish oure wittes too wonder at them and which we ought to honor with all awefulnesse I say wee be bolder to babble of theÌ„ than if a maÌ„ spake but of a matter of fiue shillings value or of some trifle I wote not what And what is the cause here of but that men haue not considered howe God hydeth and ouercasteth his owne secrete determinations and hath in his holy scripture vttered vnto vs his will wherevntoo it behoueth vs to bee subiect VVe see on the one side howe the Papists blaspheme God wresting falsifying marring and corrupting the whole holy Scripture so as they sticke not to scorne God and all his woorde And why For they neuer tasted what this woorde secrete meeneth Also there are drunkards among vs which coulde find in their harts to subdue God to their fantasticall minde Though they were the wisest men in the worlde and the best seene in the holy scripture yet should they bee fayne to come too this poynt That Gods secrete determination is aboue vs But they be vtterly dull and brutish there is neither skill nor reason in them the wine ouermaystreth them lyke swine and yet they will needes playe the diuines and controll things in such wise that if a man shoulde nowe adayes beleeue them hee shoulde be driuen to frame and forge a newe Gospell And therfore let vs remember how it is shewed vs heere that when wee talke of God wee must not take libertie too pleade and babble as wee oure selues thinke good but consider that he hath reueled his secretes vntoo vs in the holy Scripture and that bothe greate and small must submit themselues therevntoo too honour them And that is the cause why heere is mention made of wordes without knowledge Nowe then God sheweth vs heere that whensoeuer wee speake of him and of his workes it is a matter of secrecie a high matter On the other side what is it that we can bring forth what is that little which wee can conceyue in our vnderstanding It is but woordes without knowledge Let men put themselues into the balance and they shall bee found lighter than vanitie it selfe as it is sayde in the Psalme So much the more then behoueth it vs too marke this doctrine that there is neither skill nor aptnesse in vs to treate of Gods workes except hee teach vs The way for vs too become wise is to be gouerned by the spirit and word of god And therfore when we finde not the thing in Gods worde which we desire to knowe let vs vnderstand that it behoueth vs to abide ignorant of it and therevpon too keepe our mouthes shet
euer wee thinke vpon Gods works let it be with such sobernesse and modestie as we may learne not to be to inquisitiue of Gods maiestie but to holde our selues contented to bee taught according to our measure and capacitie And there withal when he openeth things to vs by the ordinarie meanes of his worde let vs open our eyes to consider them as wee ought to do and yeelde our eares to him to herken what he telleth vs so as we may not be rechlesse in that behalf But as for the things that are to high and profoūd for vs let vs let them alone and wayt for the day of ful discouerie wherevnto our good God calleth vs which shall be at such time as we be transformed into his glorie Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes praying him to make vs feele them better than wee haue done and generally also to bewray our wantes to the intent to deface vs vtterly and to make vs seke our whole welfare in him and therewithall to apply vs to his seruice that hee may bee exalted more and more among vs so as wee on oure side may acknowledge him to be our God and he on his side acknowledge vs for his people And so let vs all say Almightie God our heauenly father we acknowledge and confesse according to the truth c. The Clj. Sermon which is the fifth vpon the .xxxviij. Chapter And the first vpon the .xxxix. Chapter 33 Knovvest thou the vvay of the heauen or canst thou set the rule thereof vpon the earth 34 Canst thou crie out aloude to the cloudes that the aboundance of vvater may couer thee 35 Canst thou sende the lightenings canst thou make them to vvalke or vvill they say vnto thee Lo heere vve be 36 VVho hath put vvisdome into the heart and giuen it vnderstanding 37 VVho is he that by his vvisdome can appoint the heauen vvhat it should doe or vvho can stay the barrels of heauen 38 VVhen the dust cloddeth and the earth hardneth The .xxxix. Chapter VVIlte thou hunte the praye for the Lyon or giue the Lyons vvhelpe vvherevvith to satisfie him 2 VVhen they be in their dennes or vvhen they lie lurking in their corners 3 VVho prepareth meate for the Rauens vvhen the yong ones crie vnto God and vvander vvithout meate 4 Knovvest thou the time vvhen the vvilde Goates do yeane or knovvest thou the caluing time of the Hyndes 5 Canst thou tell the time of their going vvith calfe and vvhen they should calue 6 They bovve them selues and make their yong ones parte from them and caste out their ovvne sorovves 7 Their yong ones vvex fat and grovve vvith Corne they go out and returne not to them againe HEere the same matter is pursued still that hathe beene treated of these former dayes whiche is that men comprehende not the whole order of nature but rather are conuicted of their owne vnskilfulnesse where by they ought too take warning too humble them selues before God and too admitte all his doings for good and well done Therefore it is sayde that men knowe not the way of heauen that is too say that they wote not what order should bee kept there and yet notwithstanding that for as much as they see what God hath done they ought to bee amazed at so great wisdome as is shewed there If we were put to the building of a heauen at which side would wee beginne Nay if it were but the making of the bodie of some one Starre or Planet could wee bring it too passe Nowe there is a great number of Starres and therwithall great diuersitie in them moreouer great distinction and distance betwixt them yea and the Planets are placed in such order as that the Moone is neerest vnto vs the Sunne far aboue that and other Planets yet far aboue the Suune and again the Starres of the skie hold the highest roome of all Considering then that there is suche varietie in the heauen which of vs were able to compasse it in his vnderstanding so as he might by parcelmeale set forth al the courses and order of them in such wise as we see them and therfore not without cause doth the scripture say that the Stars are as ye would say the hosts or armies of heauen For God hath there a furniture which ought to astonish vs all Sith it is so let vs learne to honor God and for as muche as he sheweth so infinit wisdome in the things that we see in the skies let vs acknowledge that he hath wrought aboue our capacitie yea euen in suche wise as it is great wisdome in vs to of the things that are seene with our eyes that is to say to know the reason of them and to refer them to a right end Nowe it followeth not by and by that bicause we haue a thing in estimation therfore we be able to do it ourselues If we looke vpon a singular peece of worke wee shall bee constreyned to commend him that made it I meane euen among mortall men but yet doth it not therefore follow that we can do it as well as he but contrary wise the same welliking of ours is a record that we vnderstand nothing at all of it in comparison And now let vs come vnto god Is it ynough for vs to commend him as a person that hath made an excellent peece of woorke No but we ought to be rauished at his doings Seing it is so let vs come backe to this poynt namely to submit oure selues wholly vnto him and not to attempt any thing aboue our abilitie nor to bee hastie in iudging as we haue bene wont to be It is sayde immediatly who is hee that shall restreyne or stay the barrelles of heauen The cloudes are so terrned not only in this text but also in the Psalme to make vs vnderstand Gods wonderfull power in holding backe the waters as it were against their nature For wee knowe that the water sheadeth and sinketh downeward bycause it is of a heauie nature And yet for all that the waters are hanging in the ayre and stay there neuerthelesse And wherof commeth that staying but bycause God holdeth them fast shet vp as it were in barrelles tonnes or tubs For the Hebrue worde that is set downe in that place betokeneth properly a Tubbe or a water potte Yee see then that the cloudes are as it were Gods vesselles how bee it not made of wood or of earth and without any thing to holde them in Gods onely commaunding of the waters too keepe them selues there suffyzeth to make them stay there And here withall it is shewed vs also that it standeth vs greatly in hand that God shuld so shet vp the heauen that it might not rayne continually For what a thing were that The earth should be always in one clodde and men could not sowe Likewise on the contrarie parte if there should come no Rayne at all the Earth woulde bee to hard so
ouerwhelmed But yet can it not passe beyond his bounds And what restreyneth it Like as wesee a miracle in that a child is kept close in his mothers woombe as in a graue and howesoeuer hee fare yet hee getteth not out till the day of his byrthtyme be fully expyred according to the common order of nature Euen so is it with the Sea. Besides this God addeth yet another similitude which is that the Mistes serue too restreyne the Sea that it shoulde not passe out of his boundes and borders like as Swadlingbanâ—es are to keepe in a yong babe The childe woulde fayne pull oute his armes and legges to make sport but he is so hild in with his swadlingclothes as hee is fayne to tarye there like a prysoner Euen so is it with the Sea. It ryseth in suche wise as it would by all likelyhoode not onely leape out of one place into another but rather as I haue sayde already swallow vp all and put the whole worlde to confusion VVe see then that the sea fareth so and is ther any cheyne to restreyne the headynesse that wee see in it Although they had neede too bee very greate lettes that shoulde restreyne so furiouse a creature yet dooth not God vse any violent meanes to stay it but only hath appoynted the Mystes to holde it backe and therby we see that he handleth it as a little babe according to his owne saying And for proofe thereof wee see that the mistes are nothing but vapoures ingendred in the ayre and it is a wonder that the same should get the vpper hande of the Sea so that as soone as a myste ryseth by and by the Sea becommeth calme VVhereof commeth that of nothing VVhat shall a man say then but that the Sea is as a little babe that is tyed vp in Swadlingcloutes Now although these similitudes seeme verie straunge at the firste blush yet notwithstanding it is impossible too finde fitter kindes of speache too make vs perceyue the incomprehensible maiestie of our god VVe neede not to mount vp to his maiestie too knowe it as it is his woonderfull workes which he setteth dayly before our eyes do proue his greatnesse and highnesse so sufficiently as wee cannot denie it And it is a fowle shame for vs if wee acknowledge not his incomprehensible power in that it is sayde heere that the Sea is restreyned by the Mystes as a little babe is hilde in by his Swadlingclothes For what though the Sea bee as hideous as men see it Yet is it hilde within his bounds it may well leape and mount aloft but it cannot passe any further And therefore let vs learne to glorifie our God in his wonderous woorkes better than we do and let vs be ashamed of our carlish vnthankfulnesse towards him in not acknowledging his goodnesse power and wisedome that we myght yeelde him the prayse that belongeth to him ThervpoÌ„ let vs returne to Gods principall intent whiche is that wee muste not stay vpon the sea to consider the thing simplie in it selfe True it is that men myghte take some good instruction by beholding howe God restreyneth the Sea from swallowing vs vp VVhen we know this is not euery of vs more than conuicted that the life which God giueth vs is giuen by myracle But that were not yet ynough if wee went not further Behold God sheweth vs his wonders maketh vs to perceyue them in these visible things which notwithstanding are so high that we be dazeled at them Nowe if we be constrayned to honour him in acknowledging our wittes to weake to comprehend his highnesse in the very things that are sene with our eyes what shal we do to his incomprehensible secretes and to his priuy hidden determinations when both generally and particularly hee woorketh after such a fashion as seemeth straunge to vs and farre outreacheth all our capacitie Becommeth it vs to presume in that cace to iudge at all aduenture and too giue our verdit vpon it as though wee were able to comprehend the things that he doth so beyonde our wit and capacitie He sendeth many aduersities and miseries One man looseth his goods another is smitten with sicknesse another falles into reproche and slaunder and another is wronged and beaten it might be thought that God is far ouerseene in handling men so roughly No not so In all these things it behooueth vs to learne too confesse that God is alwayes rightuous that he knoweth cause why to handle vs so and that the same cause is good rightfull though it be vnknowne to vs And if we acknowlege not this yet forasmuch as we be still in his hande we shall gayne nothing by all our grudgings Do wee see the wieked and vngodly haue their full scope in this worlde Do we see the despisers of God liue at their ease Do we see them in credit and authoritie and to be as the maisters Lords of the worlde Do we see that they spite God dayly and yet notwithstanding are not punished at the firste brunt Do we see on the contrary part that wee are fayne to indure one whyle shame another whyle trouble and another while to bee intrapped by treason and that God succoureth vs not so soone as we would haue him Let vs wayt paciently till god deliuer vs as who knoweth what is expedient for vs And therewithall let vs vnderstande that if we wonder at the things which he doth here bilow euen in our owne persons and in the things that we may beholde as it were before our feete much more reason is it that we shoulde wonder at yea and honour the secrecie that surmounteth euen the capacitie of the Angelles And therefore let these lower things teach vs to settle ourselnes to the magnifying and glorifying of our God and so long as we shal be in this world let vs suffer ourselues to be guided and gouerned by his holy spirite to the ende he may order vs after his good pleasure Now let vs fal downe before the presence of our good God with acknowledgement of our faultes praying him too make vs feele them better than wee haue doone and specially to knowe what we be how there is such frayltie in vs as we faile in all points and our wits are so rude and grosse as we cannot attaine to his glorie that thereby we may learne to be vtterly cast downe in ourselues and yet not ceasse too seeke to bee lifted vp by fayth in our good God namely so it bee alwayes with sobrenesse and modestie and that we knowing howe muche wee be beholding and bounde vntoo him for the number of benefites which he bestoweth vpon vs dayly may be stirred vp yea and wholly inflamed to yeld him thankes that by our example the poore ignorant and misbeleuing soules may be drawne to one selfsame fayth knowledge of the truth so as all men may with one common accord praise magnifie and exalte him as hee deserueth And that for the bringing heereof to passe
it may please him too rayse vp true and faithfull ministers of his worde c. The Cxlix Sermon which is the third vpon the .xxxviij. Chapter This Sermon is yet still vpon the. 8. 9. 10. and. 11. verses and then vpon the Text that is added 12 Hast thou since they dayes commaunded the breake of the day or hast thou appointed the light his place 13 That it myght take holde of the Corners of the earth and that the vvicked myght bee shaken out by it 14 It is transformed as clay vvhereon a marke is set and they holde themselues as a garment 15 And the light shall be hidden from the vvicked and the arme that is lifted vp shall be broken 16 Haste thou entered intoo the deepe vvaters of the Sea or hast thou searched the bottome of the depthes 17 Are the gates of death knovvne vnto thee or hast thou seene the gates of the shadovv of death THe thing that causeth men to iudge folishly of Gods works is that they make too muche haste and tarry not for the ende that they might know how God hath prouided for all things And so all of vs do put this prouerbe in vre That hast maketh wast Therfore we haue need to refraine our selues that we be not too hasty in casting forth our iudgemeÌ„t aforehand thereof the things ought well to warne vs whiche are spoken here concerning the Sea. For if wee loke vpoÌ„ the mouÌ„ting vp of the waues it semeth that they shold ouerwhelme all that the worlde should be swallowed vp and we perchaunce will say that God ought to haue remedied it But when the waues retire agayne and breake in theÌ„selues cannot passe their bounds then do we by by perceiue Gods woÌ„derfull wisdome power the better forasmuch as we see that although the sea rush foorth with suche headinesse yet notwithstanding he holdeth it back as a man should weeld a litle babe as was declared yesterday Then if we be once able to comprehend Gods workes in their pâ—â—â—ection we shall haue wherfore to glorifie him in all respectes But if we fall too shooting foorth of our iudgement in post haste as we be woont to do our rashnesse will shewe it selfe and confuzion shall befall vs for our ouerboldnesse Therfore let vs beare wel in minde how it is sayde heere that God hath giuen the Sea a lawe to say to it thou shalt go but thus farre and no further If the sea were euer calme and that there were neuer any storme or tempest men shold not so well perceiue Gods prouidence and his fatherly care whiche he hath of men to maintaine them where he hath planted them But wheÌ„ as the sea hath leaue to lift vp it selfe so high mightily yet it cannot passe his bounds but is restreyned by this ordinance of God therby we may perceine that god hath dispozed all things in good measure and reason Now this may be extended further For wheÌ„ we see warres moued it seemeth that all things both high and lowe shoulde bee mingled togither and by and by wee woulde condemne God if it lay in our power or else wee fall to iangling against him for suffring all things too go after that maner But if we tary the end of them paciently we shal perceiue that on the one side God chastizeth men iustlye by styrring vp warres among them and on the other side that thereby hee intendeth to shewe his power For when the fire is so kindled it shall anone after be quenched in a minute of an houre And then doeth God execute his office wherof it is sayd in the. xlvj Psalme that it belongeth too him to breake the speares to knap asunder the swoordes to ouerthrow the Chariots and too appease the things againe that were so troubled afore VVee muste then haue Gods ordinance alwayes before our eyes in our mind whereby hee so guydeth and gouerneth the troubles that seeme to tend to an euill end as he turneth them altogither vnto good For God thinketh it not ynough to cure the mischefe but he also vseth it to a good end insomuch that we be driuen to confesse that it is much better for vs that these troubles shoulde happen than if we shoulde alwayes liue in peace and rest And therefore if we consider well the causes whiche moue God to sende such troubles into the worlde we will no more murmure against him And although we conceiue theÌ„ not yet let vs not therfore ceasse to honor reuereÌ„tly the secret determination which God kepeth to himself but let vstary his leysure paciently acknowledging our owne small capacitie rudenesse and then shall we folow the rule that is giuen vs here according as it is further saide Hast thou in all thy dayes commaunded the morning light Hast thou made it too knowe his place when it ought to come forth Heere our Lorde proceedeth to mocke at mens pride when they take vpon theÌ„ to iudge of him saying how long is it since you were borne VVas there no light nor day before you were Seeing ye be so wise as to find fault with mee it is as much to say as there was no order in the world before you were borne the morning light wist not whence to come nor whither to go without you there had bin no orderlinesse nothing had bin made if you had not bin Sith ye thinke your selues so wise will needes control me I do but only aske you whether you haue at any time appointed froÌ„ whence the light shall arise and although ye neuer did it nor can do it yet you are stil finding of sault with my doings As for me I haue alwayes set the difference betwixt light darknesse euer since the beginning of the worlde I haue appoynted the night tyme for darkenesse and caused the breake of the day too come foorth at my pleasure I haue set an euerlasting order which ought to bee wonderfull And if ye were not to churlish ye could not but confesse that these things are as excellent as can be Nowe all this was done before you were borne or any of all your aunceters yea euen before any man was created And what meane you then to fall to controlling of mee VVhy set you vp your bristles against me Do but recken the yeres a little which the world hath continued I haue gouerned hitherto yea and that in suche wise as all creatures muste nedes coÌ„fesse that they be astonished at the sight of that which I shew them And yet to your seeming I haue done nothing at all before your times Do ye knowe howe the light should be disposed and how to draw it out of darknesse as wise as yee weene your selues to bee Heere then first of all our Lorde bringeth vs backe to our birth as if hee shoulde say recken your yeares howe long is it ago since yee came into the worlde Beholde men are but as Snayles assoone as they bee borne death threatneth theÌ„ Go too