Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	know_v	soul_n	spirit_n	3,987	5	5.1512	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69056	Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding; Sermons de M. Jean Calvin sur le livre de Job. English	Calvin, Jean, 1509-1564.; Golding, Arthur, 1536-1606.	1574 (1574)	STC 4445; ESTC S107160	2,180,861	896

as in a little shedde vnder leaues that are soone rotten but in an euerlasting house that is full of glorie Seeing then that we knowe that God calleth vs to so happie a lyfe and gyueth vs assurance of it in oure Lorde Iesus Christe wee neede not to shunne death sith that therby we enter into the full possession of our saluation To be shorte wee come not to death as the vnbeleuers do The vnbeleeuers say I know not whither I go If they haue any opinion of the immortalitie of their soules eyther they muste needes bee dismayed at it when they know that God shall be theyr iudge or else they shall be sotted in such wise as they shall thinke there is no better lyfe than this But for our parte it behoueth vs to know that God hath created vs after his owne image and likenesse to the intente to gather vs vp to himselfe and that wee shoulde bee sure that he will do it if wee referre our selues wholly vnto him following the example that oure Lorde Iesus Christe sheweth vs Father sayeth â—ee vnto thee do I commende my spirite Then lette vs learne too saye freely vnto God Lorde I yeelde my soule into thy handes Thus yee see howe wee shall bee safe when wee knowe that God is the keeper of our soules Thus ye see how we shall go gladly and with a good will vnto death bycause our soules are in Gods keeping till he knit them to theyr bodies agayne in his comming at the laste daye VVhen wee bee at this poynt then to confirme the sayde prayer withall thou mayst adde Thou hast redeemed me Ã´ Lorde God of truth Lo howe Dauid speaketh and Iesus Christ hath vsed the same to shew that it is a requeste whiche oughte too bee common to all members of the Church So then to the ende that we doubt not of Gods receyuing of our soules into his keeping when we betake them to him vnfaynedly let vs know that he is the God of truth in so muche that hee will not suffer vs to perishe whatsoeuer befall vs so wee haue the heart and minde to put ourselues into his handes Nowe lette vs fall downe before the face of our good God with acknowledgemente of our sinnes praying him to haue pitie vppon vs wretched creatures and bycause wee be so loth to followe that which he sheweth vs that it may please him to stablish vs in such a zeale by his holy Spirite as wee may neuer swarue nor be turned from the right way wherein he shall haue once set vs And for asmuch as so long as we liue in this worlde we be inclined yea and giuen vp to many vices and imperfections lette vs pray him to graunt vs the grace to resiste them in such wise as hee may bee glorified by oure confessing of his name whyther it bee in lyfe or deathe and that in the meane whyle wee may bee knitte too him by fayth and hope so as wee may persiste therein too the ende and vntill hee haue gathered vs into the euerlasting heritage whiche is purchased for vs by oure Lorde Iesus Christe That it may please him too graunte this grace not onely to vs but also too all people and Nations of the Earth bringing backe all poore ignorante soules from the miserable bondage of errour and darkenesse to the right way of saluation for the doing whereof it may please him to rayse c. The .xcix. Sermon which is the third vpon the .xxvij. Chapter 8 VVhat is the hope of the hypocrite vvhen he shall haue heaped vp and God shall haue plucked avvay his Soule 9 VVill God heare his crye vvhen trouble commeth vpon him 10 VVill he set his delyght on the Almightie vvill hee call vpon God at all times 11 I vvill teach you vvhat is in the hande of God and I vvill not conceale from you vvhat is vvith the Almightie 12 Beholde yee haue seene all these things and vvhy do yee vanishe avvay in vanitie WE sawe yesterday that if we will iudge of the state of men wee must not rest vpon this present life but we must go further for if we loke no further thaÌ„ to the life of man we shall see that it is but as a shadow although it were grauÌ„ted that he had all his own harts desire so as god wold giue him whatsoeuer he wold wish what were al that but a smoke that passeth away out of hand Therfore it behoueth vs to come too the hope that Iob speaketh of heere that we may haue skill to discerne whither a mans life be happie or vnhappie And hee bringeth vs purposely vnto death declaring that sith the vnbeleeuers or despisers of God are plucked out of this world by violence it behoueth vs to coÌ„clude that they be all vnhappy and that the pleasures riches honour such other like things which they haue are but deceitfull vanitie and we must not busie our heads about them Therfore when a maÌ„ liueth after such a sort in this world as he knoweth himselfe to be in Gods hand so as he resteth disposeth himselfe vpon his goodnesse and therewithall is readie to remoue hence as oft whensoeuer God shall call him assuring himself that his euerlasting abiding place is not here but in heaueÌ„ then is he in the cace that he may be deemed a happy maÌ„ But as for him that regardeth not God ne trusteth in his goodnesse ne knoweth himselfe to be in his keeping but woulde fayne dwell euer in this worlde and cannot bee gotten hence but by force and constraynt although such a man haue all that he can wish for a time yet is he but a wretched creature And for the better confirmation of this matter Iob addeth as now That God wyll not beare the wicked when they pray no not euen in the middes of their distresses This deserueth too bee well marked Iob sheweth wherein the cheefe weale that wee can haue or wishe to haue consisteth namely in hauing recourse vnto God that he be mercifull to vs to succour vs at our neede Let vs put the cace that a man had all things else that coulde be imagined and yet wanted this surely all the rest were nothing woorthe but shoulde bee turned into his bane VVhat if a man laugh what if he liue in ioy and pleasure what if hee haue goods ynough and to muche what if all men honour him and to be shorte what if hee seeme to be a Petigod here by lowe as in a Paradise yet if he haue not this priuiledge of resorting vntoo God with full beleefe that his resorting to him shall not bee in vayne but that his requestes shall bee graunted all that euer he can haue besides shall bee but a curse to him and an increace of his decay Then lette vs marke well that it is not for nought that Iob bringeth vs heere to the principall poynt of our whole life as in respecte of the weale that wee can wishe which is that God shoulde

And yet notwithstanding in the mean while men make countenance as though they sawe no such thing and would fayne couer the leawdnesse which is too too apparant and notoriouse It is euen like as if a man had cast vp a handfull of ashes to darken the sunne should say that the day were at an end The things are knowne as well as may be and yet do men stil aske what is it And which worse is as I said the same is seene euen in the seate of iustice On the other side it is to be seene how the diuell possesseth al. The Temples of God which ought to be dedicated to the seruing and worshipping of God purely as he commandeth are stuffed with ydolles so as there is nothing but corruption and caneldirt wherwith to send silly soules to destruction In effect wee see that in all the life of man there is nothing but disguising of things so as there is no more tidings to be hearde of the sayd soundnesse and vprightnesse whereof wee haue spoken And heerewithall we haue to marke thys saying That the words of an afflicted person or of a despised person passe away into the winde For ye see howe the cause why men auaunce them selues against God is for that they set too much by themselues and thinke there is no wisedome but in their owne brayne Truly in all the affaires that men haue euery man seekes his own auayles And therefore when a naughtipacke woulde eschue the punishment that he hath deserued he wil by and by haue his faire flatteries and gloses at hand to the intent it shuld not be knowne howe the cace standeth whither it bee a money matter or any other thing Behold how men corrupt the truth and turne it into a lie for their owne aduauntage sake But if the case concerne the doctrine of faith and the Gospell what else is the cause of so manye countersayings and that we see so many Sophisters come now adayes to mocke God flatly with their sophisticall suttleties but the pride that is in those which thinke theÌ„selues to haue witte ynough to winne their spurres and to reason Pro con as they terme it that is to reason of and on or too fro on both sides No doubt but Gods spirite ment too taunt here this pride and presumtuousnesse too the ende that if we purpose to keepe our selues from being enimies to God in fighting against his truth we shoulde shake off this ouerweening and not despise oure neighbours to tread them vnder feete but rather be contented to be taught euen by a little childe if God shall haue opened more vnto him than vntoo vs according as Sainct Paule sheweth that such as haue the spirit of prophecie although god haue giuen them the grace to teach others must notwithstanding not disdayne to giue place too any other vntoo whome God shall haue giuen more knowledge than to them Yee see then what we haue too marke in this streyne And finally Iob concludeth that those which pretended to be his friendes do nothing else but dig a pit for such a man to stumble into as ought too bee hilde vp and that they seeke nothing but too winde the fatherlesse Hee vseth this manner of similitude bycause a fatherlesse childe hath no meane to defend himself but is left as it wer to the spoile So Iob as one whom God scourgeth to the vttermost sheweth vs that we shal not scape Gods hand and vengeance except we laboure to succoure such as are miserable that is to say suche as are worthy of pitie and compassion as was sayde yesterday Lo what we haue to marke in the first place But in conclusion hee exhorteth them too turne againe and then saith hee there shal be none iniquitie Turn yee agayne saith he once ageyne And my righteousnesse shall appeare in this behalfe Iob in exhorting theÌ„ sheweth well with what mind we must find fault with the euill and condemne it that is to witte to bring men backe againe if it be possible to atteyne to it Therfore let vs thinke vpon it to the intent that such as will take warning may not perishe in their sinnes but rather that being sorie for theÌ„ and ashamed that they haue offended God they maye retourne vnto him with a greater affection True it is that when we find that such as haue offended God are not touched with the feeling of his iustice of his vengeance insomuch that if a man manace them he shall win nothing at their hands it behoueth them too bee touched too the quicke to make them abashed if hee purpose to bring theÌ„ to repentance But howsoeuer the cace stand we must alwayes shoote at this marke which is shewed vs heere that is to witte to drawe them backe according to the manner that Iob vseth in this proceeding here And as touching that he sayth Turne ye againe and there shall be none iniquitie true it is that a man may expound this streyn as if he sayd There shall be no more iniquitie in you But there is more reason too saye Retourne ye and there shall bee no more iniquitie Turne ye agayne and my righteousnesse shall be knowen heere as if Iob shoulde saye what hath bin the cause that you haue hitherto condemned me as a man whome God had cast away so as to your seeming I shuld be the worst man in the worlde what is the cause why I haue cryed out in my selfe and haue not bin herd at your hands It is for that you haue turned your backs to al reason and therefore turne yee agayne and my righteousnesse will be apparant This wil be the better vnderstood when I shall haue applied it to our instruction First and formost we be put in mind heere that whensoeuer wee condemne the good and allow the euill that commeth of our owne meere default so as we cannot say behold I haue bin deceyued and I wist not what the matter ment Let vs not alledge this nor that For it is certaine that we shall alwayes be found blameworthy if wee condemne that which is good and allowe the euill and God conuicteth vs inasmuch as he declareth that we haue not voutsaued to open our eyes and to see what hee sheweth vs Do men then followe lies in sted of truth Are they so blind that they know not what is good It is bycause they haue turned their backs vpon God and for that there is in them some maliciousnesse some hypocrisie or some carelesnesse Then if God suffer vs to haue our eyes so seeled vp as we cannot discerne betwene good and euill it is bycause we haue not had so good regard vnto God as becommeth vs when he was redy to teach vs familiarly ynough Marke this for a speciall poynt But whensoeuer we bee so caried away as wee haue not the spirite of wise dome but do euen allow of the euill yea and cherish it the remedy is for vs to returne and that we be not wilfully

men beginne to mistrust the promisse of God when they see the wicked prosper while the poore faithful are afflicted and tormeÌ„ted on euery side VVell there is yet an other worde to note which is that after that Iob hath spoken of the seruice of God â–ª in the seconde place he setteth here prayer that is to say the reuerence that men do vnto God in humbling themselues vnder him and in making request vnto him It is not without cause that Iob did vse this worde Truth it is that God will be honored and serued of vs in charitie brotherly loue temperaÌ„ce humilitie other such like things hee will haue vs to loue one an other to seeke to releeue our neighbours and euery man to submit himselfe to that which is commaunded him as his calling requireth and to liue togither and euery man to apply himself to his labour without deceyuing any maÌ„ This is the seruice of God and they are all of them acceptable sacrifizes vnto him but yet to serue God well we must begin at this end namely to honor him in giuing him the prayse that is due vnto him and that is done by supplication and prayer As for example if a man walke without doing any euill so as he cannot bee accused that he hath deceyued any man that hee hath bene cruell that hee hath troubled his neyghbour nor can bee conuinced either of whoredome or of drunkeÌ„nesse but to be short hath absteined from all notable vices in the sight of men and yet haue nother religion nor fayth in his harte but hath quite forsaken God shall his life for all this be accepted of God No for it is nothing but vanitie all this is nothing but filthinesse before god And why what is it to haue giuen vnto men that which apperteyneth vnto them and to deceyue God â–ª and robbe him of his preheminence and authoritie And shoulde not God haue a greater priuiledge without comparison than al creatures So then it is not without cause that Iob minding to shew what is the true seruice of God putteth downe this speciall kinde of seruice to weete prayer when we come to present oure selues before him in prayer According too this the holy scripture sheweth that it is the cheefe sacrifize which God requireth of vs as it is sayd in the fiftith Psalme that he hath refused al the ceremonies wherwith the hypocrites make a shew of seruing him For wheÌ„ they haue doone many goodly outwarde things they thinke that God is greately bounde too heare them VVhat is it then that God requireth of vs Call vpon mee in the day of thy neede and I will heare thee and so shalt thou glorifie mee The cheefe seruice therfore that God requireth of vs is that wee call vpon him knowing that when wee come vnto him in truth he will make vs parttakers of all his benefites and so gouerne vs by his spirite that we shal neuer be bereft of his graces For this cause then Iob minding to shewe what is the seruice of God sayeth that too pray vnto him is a thing most excelleÌ„t of all To be short wee learne hereby that if we intende to leade a well disposed lyfe and suche a one as God alloweth and accepteth wee muste firste of all put our trust in him knowing that wee bee wretched creatures when wee haue not recourse vnto his goodnesse But contrarywise if wee stay our selues vpon it wee shall want nothing that he knoweth to bee expedient for our saluation Furthermore lette vs take heede that we giue good example to all men that wee bee not cruell to our neyghbours but rather indeuer to helpe them at all tymes and in all caces bearing with the weake and communicating the things that wee haue vnto the needie VVhen our lyfe is thus ruled that is a true seruing of god But if wee robbe God of his honour and make a pretence too serue him and yet liue like Cattes and Dogges among our selues it is true that with our mouthe wee shall make protestation that wee serue God but it will appeare in deede that we are his mortall enimies that there is nothing in vs but rebelliousnesse and that wee do nothing but make warre agaynst him all our lyfe long 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 to the ende wee may bee sorie for them and therewithall seeke the remedie in him so that beeing purged clenzed from our sinnes wee may seeke nothing else but to cleaue vnto his rightuousnesse And that wee may so do let vs alwaies looke vnto him knowing well that hee hath placed vs in this world to the end that we should alwaies go forward vnto him yea in such sorte as we doubt not but that hee hath a fatherly care ouer vs And in the meane season let vs desire to be instructed by his worde that he would alwaies lighten vs not only in our outward workes but also in all our thoughts affections so that with hart minde we may be wholly giuen to him to the ende that his holy name may bee glorified in oure whole life That it may please him to grauÌ„t this grace not only to vs but also to all people and Nations c. The .lxxxj. Sermon which is the fourth vpon the .xxj. Chapter 16 Their prosperitie is not in their ovvne hande let the intent of the vvicked be farre from mee 17 Hovv is the candle of the vvicked put out and their destruction commeth vpon them and God deuideth their lines in his vvrath 18 So that they be as chaffe before the vvinde and as the stubble in the vvhirlevvinde 19 The Lorde hideth his strength for his Sonnes and payeth him and he shall see it 20 His eyes shall see his destruction he drinketh of the furie of the Almightie 21 And vvhat pleasure leaueth he in his house he seeth his dayes shortened WE haue before shewed what the minde of Iob is that is to wit that the iudgements of God in this worlde are not so apparant to the eye that a man may thervpon certainely conclude that according as euery man liueth well or ill so is he punished or receyueth at God his hande his due wages but rather that in this transitorie life there is a coÌ„fusion of things so that the wicked liueth at ease the godly is tormeÌ„ted all the dayes of his life And yet for all that Iob doth acknowledge that God ceasseth not to be a rightuous iudge that men should not stay vpoÌ„ the present estate of things that it is not true felicitie which the wicked enioy whiles God winketh at their faultes in sparing them VVee see then in a briefe summe the discourse that Iob maketh here and it is a thing very profitable For first of all when we consider the matters of this worlde it is a very harde thing to perswade vs

they may be one as we are one 191. b 3. Actes 1. 18. IVdas purchased a field with the reward of iniquitie and hauing cast downe himself hedlong he brast a sunder in the midst 601. a 60. 689. b 10. 2. 22. VVhosoeuer shal cal on the name of the Lorde shall bee saued 356. b 52. 37. Now when they heard it they were pricked in their hearts and said vnto Peter and the other Apostles men and brethren vvhat shall we do 817. b 25. 3. 20. The time of our refreshing shall be when our Lord shal appeere to iudge the vvorld 421. b 58. 7. 5. God promised to giue to Abraham and his posteritie the lande of Canaan 7. b 32. 31. 32. VVhen Moyses sawe the Angell of the Lord he wondered at the sight and as he drewe neere too consider it the voyce of the Lorde came vnto him saying I am the god of thy fathers the God of Abraham and the God of Isaac and the God of Iacob Then Moyses trembled durst not behold it 77. b 60. 44. Our fathers had the tabernacles of witnesse 13. b 30. 9. 4. 6. Paule beeing cast to the grounde heard a voyce saying vnto him Saule Saule why persecutest thou me Hee then both trembling and a stoned sayde Lord what wilt thou that I do And the Lord sayde vnto him Arise and go into the Citie and it shall bee tolde thee what thou shalt doe and hee vvas three dayes vvithout sight and neyther eate nor drank â—14 b 36. 13. 22. I haue found Dauid a man after mine ovvne hart which vvil do all things that I wil. 371 a 32. 580. a 16 14. 16. God suffred the gentiles to walk in their ovvn ways 612. a 48 7. God left not him selfe without witnesse in that hee did good and gaue vs raine from heauen and fruit full seasons filling our heartes with foode and gladnesse 93 b 57. 1. 2. The faithfull which were at Listra and Iconium reported well of Timothie 618. b 40. 7. 27. That they might seeke the Lorde if so be they might haue groped after him and found him 733. b 40. 28. The Lorde is not farre from euerie one of vs for in him wee liue and moue and haue our being 148. b. 12. 31. 32. The time of ignorance God regarded not but nowe hee admonisheth all men euerie where to repente bycause hee hath ordeined a daye in the vvhich hee vvill iudge the worlde 612. a 48. 680. b 3. 18. 6. Your bloude be vpon your ovvne heade I am cleane 32. b 11. 23. 5. I knewe not brethren that he was the high Priest for it is vvritten Thou shalte not curse the Prince of the people 674. b 58. 28. 26. Goe too this people and say you heare with your eare and vnderstande not and in seeing you see and perceiue not 810. b 16. Romanes 1. 1. PAule a seruaunte of Iesus Christe called too bee an Apostle put apart to preache the Gospell of God. 220. a 6. 4. Christe was declared too bee the sonne of God touching the spirite of sanctification 370. b 7. 20. The inuisible things of God are seene in the creation of the world being considered in his workes to the entent that they shoulde bee without excuse 171. a 37. 612. a 60. 22. Bycause that when they knew God they glorified him not as God neyther vvere thankfull but became vayne in their imaginations and their foolishe heartes were blinded 93. b 38. 173. a 4. 235. a 5. 25. God forsaketh all those whiche turne his truth into a lye 436. a 22. 28. As the wicked regarded not to knowe God so God deliuered them vppe into a reprobate mynde 335. a 45. 354 a 43. 2. 4. Despisest thou the ryches of his goodnesse and patience and long suffering not knowing that he leadeth thee to repentance 182. b 20 416. b 45. 5. By the hardnesse of our harts we heape Gods wrath vpon vs. 397. b 22. 504 b 26. 669. a 10. 11. God hath no respecte of persons 673. a 23. 14. The gentles do by nature the things conteyned in the law for it is writte in their harts 612. b 5. 684. a 18 15. The conscience beareth witnesse of the lawe to all 176. a 50 16. God vvill iudge men according to the Gospell of men 628. b 16. 3. 4. God is true and euerie man a lier 655. a 38. 5. Is God vnrightuous when hee punisheth 151. b 20. 6. Else hovve shall God iudge the world 151. b 22. 8. And as wee are blamed and as some affirme that we say VVhy let vs do euil that good may come therof vvhose damnation is iust 216. a 49 9. VVe are all vnder sinne 607. b 36 10. There is none rightuous no not one 300. a 36. 18. The feare of God is not before our eyes 4 43. b 54. 19. That God may bee iust euerie mouth must be stopped and all the world coÌ„fesse it selfe culpable before God. 116. a 55. 175. b 20. 216. a 49. 274. b 39. 607. b 36. 61 4. a 4 4. 21. Nowe is the rightuousnesse of God manifest vvithout the law hauing vvitnesse of the lawe and of the prophetes 78. b 2. 23. VVee are all depriued of the glorie of God. 175. b 21. 176. a 49. 27. Man is iustified by faith vvithout the works of the Lawe 176. b 22. 4 13. The promise was not giuen to Abraham through the law or to his seede to wit too bee heire of the worlde but through the rightuousnesse of faith 27. a 55. 766. b 16. 17. God calleth those things which be not as though they were 156. b 23 18. Abraham aboue hope beleeued vnder hope that hee should bee the father of many nations according too that which was spoken too him so shall thy seede be 102. a 24. 472. b 1. 537. b 39. 5. 1. Beeing iustified by faith wee haue peace tovvarde God. 507. b 21. 552. b 23. 3. 4. 5. VVe reioyce in tribulatioÌ„s knowing that tribulations bringeth pacience and pacience experieÌ„ce experience hope And hope maketh not ashamed bicause the loue of God is shed abroad in our hearts by the holie ghost vvhich is giuen vnto vs. 106. a 22. 650. 47. 10. VVhen we were enemies wee vvere reconciled to God by the deth of Christ 597. b 52. 16. 17. VVee are seruantes to him whom we obey 300. b 23. 17 19. Ye haue bin the seruants of sinne 300. b 23. 20. VVhen we vvere the sernantes of sinne wee were free from rightuousnesse 412. b 50. 7. 9. I once was aliue vvithout the lavv but vvhen the commaundemeÌ„t came sin reuiued 188. b 58. 203. a 22. 10. The same commaundement vvhich was ordeined vntoo life was found to be vnto me death 188. b 58 14. I am sold vnder sinne 300. b 23. 19. I doe not the good which I vvould but the euill which I vvould not that do 1. 52 b 38. 663. b 20. 24. O wretched man that I am who shall deliuer me from the body of this death I thank

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

Shamefastnesse Shamefastnesse too doe euill in respect of man is no vertue of it self 538. b 37. Shamefastnesse is quite rased out in all men 539. b 20. VVe must not be loth nor ashamed too acknovvledge our vnaduised wordes or opinions that wee haue hild before wee knew the trueth 808. b 32. Shewe God sheweth himselfe to vs in al his workes 795. b 25. Shrift Of Popish Shrift 648. b 20. The blasphemousenesse of Popishe Shrift 654. a 42. Shine VVhat is ment by the Shining of light in darknesse 706. b 23. Simplicity The opinion of the world concerning honest simple men 101. b 12. VVhat is happened in Popedome vnder colour of Simplycity 130. a 59. Of the Simplicity of faith that Papistes require 294. b 15. Sinne. VVhat Sinne is 64. a. 61. Sinne is not of gods creatioÌ„ in man but of the Diuels procurement 17 b 41. Sinne is the cause of all our miseries 53. b 20. There are three degrees of faultines in Sinne although it come not to the outward deede 569. a 59. VVherefore Sinne is termed by many names in the Scripture 266. b 22. Hovv all mankinde is infected vvyth original Sinne corruption notwithstanding our soules bee not deliuered from Adam but onely our bodyes 272. a 51. The destinction of Sinne into wilful Sinne and Sinne of ignorance hath no substance 266. a 43. The very conceiuing of Sinne is Sin. 47. b 59. 792. a 4. Originall Sinne corrupteth euen the thinges that are good 8. b 5. Man is nothing the more excused because Sinne is in him by nature 270. a 39. The very disposition or motion too misselyke of Sinne commeth of God. 689. b 3. Of the sweetenesse that wicked men finde in their vices and Sinnes 382 b 39. Mens Sinnes are not alvvayes to bee measured by their afflictions 497. a 38. It is not for men to cloke their Sins before God. 656. b 46. Sinne is to be shunned as a pestilent aire plague or poysoned meate 20. b 23. VVhether a man ought too bee mistrustfull and afraide of sinnes vnknowen 15. a 48. The blasphemous opinion of the Papistes concerning the motion or conceite of Sinne. 570. b 34. Signes Al the Signes and wonders that God vvrought in old time ought to be vvarrants of his word vnto vs. 754 b 13. Skorne Looke Sclaunder Skyes The Skies and the aire and al things in them are altred disposed by Gods appointment and not by their owne power 773. b 14. The Skies are recordes both of Gods fanour of his wrath 772. b 49. Slauery The greatest Slauery that can come to man is to be subiect to his own vices 412. b 37. Sclaunder Sathans practise by stirring vp malicious folk to Sclaunder vs is that vve should conclude that we haue lost our time in doing good 555. a 37. VVe must take it in good part when men Sclaunder vs. 555. b 21. By Iobes example vve must learne to beare Sclaunders reproches 555 b 6. VVhen wee bee scorned by such as haue no commendable thinge in them it is much more hard to vs. 557. b 24. Against the temptation of Sclaunder 291. a 55. Sleepe Gods preseruing of vs and his vvatching ouer vs when we be a slepe ought to prouoke vs to reioyce in him 705. a 44. Slowe VVhen ther is any talk of Gods Iudgementes we are so slowe that it moueth vs not a whit 573. a 52. Snowe The ingendring of Snovve 770. a 21. Sunne The Sunne and Moone and all the host of Heauen with the clouds such other things are seruaunts to Gods elect people 745. a 1. The wonderfull certainty and euennes which the Sunne kepeth in going his dayly and yearely courses 764. b 17. The course of the Sunne maketh the diuersity of seasons 172. a 4. The light of the Sun is a parte of the inheritance of Gods children 766. b 18. Sorowe The Sorovve that is not to be shunned 811. b 26. Commendable and godly Sorrowe 32. b 38. Mens inordinatenes in Sorrowing 32. a 25. Vncommendable hipocritly wicked Sorrow 32. a 16. b 31. Harty Sorrovve will vtter it selfe perforce 32. a 47. It is a thing not too be desired neuer to haue any Sorrow at al. 565. a 29. It beboueth the godly to be touched with griefe Sorrovv when God layeth his hand vppon them 31. b 51. 32. b 20. 52. Sackcloth shearing of mens heades rending of their garments casting of dust ashes vppon them vvere tokens of repentance or else of great Sorrowe among the people of the Easte Countries in olde time 32. a b. Signes of Sorrovv do vary according to the diuersity of the customes of Countries 32. a 10. VVhat thinges ought to prouoke vs to Sorrowe 53. b. 17. The common manner of putting away Sorrow or griefe 32. a 57. Soueraigntie Looke Subiection VVherin consisteth the Soueraignty that God hath ouer vs. 482. a 31. Looke more in Prouidence Sowe and Reape Such as we Sowe such shal we reape 74. b 28. Soule The Soule is not immortall of it selfe 201. b 25. The death lyfe of the Soule 278. a 23. Sathan neuer hath any povver ouer the Soules of the Godly 24. a 35. All men are infected vvith originall Sinne notwithstanding that our Soules be not deriued from Adam 272. a. 51. The Sadduces denie the immortality of the Soule 404. b 46. Soundnesse Soundnes what it is the Image therof in Iob. 3. b 8. 5. b 25. A description of true Soundnes 4. a 25. Soundnes vnperfecte in this lyfe 3. b 42. Soundnes of hart is the first point the very ground of true holinesse 20. a 7. Soundnes of harte is the foundation vvheron we must grouÌ„d ourselues vvherein the same is shewed 40. a 32. VVe ought not only inwardly to be Sound but also shevve our deedes that we be such as we seeme 339. a 12. More Soundnesse of lyfe in the olde time then in these dayes 3. a 17. Spare Gods Sparing of vs and his doing of vs good is not for any vvorthines or deseruing of ours but for his own free mercies sake or for some other cause 746. a 56. 747. a 6. Seeing that GOD spareth not whole natioÌ„s that offend much lesse shal he spare any one man. 728. a 20. Speake and speech In vvhat wise GOD speaketh to al sortes of men and openeth theyr eares 639. a 53. Gods speaking to vs is not too leaue vs in dout 685. a 55. God speaketh to vs after tvvo fashions 810. a 4. God is fain to speake to vs in way of skorne and mockage why 691. a 56. 670. a VVhy God speaketh to vs by men rather than by himselfe immediatly 631. a 55. God hath diuers maners of speaking to put vs to silence 795. b 36. 796. The two thinges that vvee learne by Gods speaking to vs. 637. b 59. It ought to suffise vs too haue heard God spoken of 810. a 1. Speech and the end vse thereof 47 b 49. 56. b 4. 130. a 15. Our ouerhastinesse in

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 SuperstitioÌ„ 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 coÌ„mon 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 TentatioÌ„s 282. b. 3. VVee are sometimes Tempted without any inward affectioÌ„ 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 TemptatioÌ„s 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 teÌ„ptations 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 strengtheÌ„ themselues in Tentations 338. b. 54. Gods strength neuer fayleth men in their temptations 53. a. 12. Our ouercoÌ„ming 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.

And in deede wee see that in Abrahams time Melchisedech had Gods Churche and sacrifices which were without any defilement And so albeit that the more part of the worlde was wrapped in manyfolde erroures and false and wicked imaginations yet notwithstanding God had reserued some little seede to himselfe and he had always some that were hilde still vnder the pure truth yea and whiche waited continually wheÌ„ God should stablish his Church and choose out one people that is to wit the ofspring of Abraham to the end they might know that they were picked out from the rest of the whole world But very true it is that Iob liued after this time howbeit that the Church of God was not then so well established as it was afterward For we know that while the children of Israell liued in Aegypt it was like that all should haue come to naught And specially we see to what an afterdeale they were come in the ende when Pharao commaunded that their menchildren shoulde bee killed and in the wildernesse wher it seemed that god had reiected them VVhen they were come into the countrey of Canaan they had great battels againste their enimies and specially the seruice of God and his tabernacle were not yet there so well apointed as was requisite God therfore hauing not yet settled an apparaÌ„t state of the church would there should always remayne some small seedes of it amoÌ„g the Paynims to the intent hee might be worshipped that was also to conuince those that are turned aside out of the right way like Paynims for Iob alone was inough to coÌ„demne a whole countrey Noe also condemned the whole world as the scriptur saieth bicause he hild himself always in purenesse and walked as before God at such time as euery man had forgotten him and all menne were gone astray in their own superstitions Heere then is Noe iudge of the whole world to coÌ„demne the vnbeleeuers and rebelles As much is to be sayd of Iob who hath condemned al the people of that countrey in that he hath serued God purely and the residue were full of idolatrie shamefull deedes many errors And this came to passe bicause they hild scorne to know the true and liuing god and how and after what sort it was his will to be honored So great regard hath God always had as I haue sayd too make the wicked and the vnbeleuers alwais vnexcusable And for this cause it was his will that there should always be some meÌ„ that should folow the things that he had shewed to the ancieÌ„t fathers Such a one was Iob as the scripture telleth vs as this preseÌ„t story sheweth ful wel who serued God purely and liued vprightly among men It is said that He was a sound man. This word Sound in the scripture is taken for a playnnesse when there is no poynt of sayning couÌ„terfayting or hypocrisie in a man but that he sheweth himselfe the same outwardly that he is inwardly specially wheÌ„ he hath no starting holes to shift himself from God but layeth open his heart and all his thoughts and affections so as he desireth nothing but to consecrate and dedicate himselfe wholly vnto god The sayde word hath also bene translated perfect as well by the Greekes as by the Latines But for as much as the worde perfecte hath afterwarde bene misconstrued it is much better for vs to vse the word Sound For many ignorante persones not knowing howe the sayde perfection is too bee taken haue thoughte thus Beholde heere a man that is called perfect and therefore it foloweth that it is possible for vs to haue perfection in oureselues euen during the tyme that we walke in thys present lyfe But they deface the grace of God whereof wee haue neede continually For euen they that haue lyued moste vprightly must haue recourse to Gods mercie and except their sinnes be forgyuen them and that God vphold them they must needs al perish So then although that they whiche haue vsed the word perfect haue ment well yet notwithstanding for as muche as there haue ben some that haue wrested it too a contrary sense as I haue sayd lette vs keepe still the word Sound Then looke vpoÌ„ Iob who is called Sound And how so It is bicause there was no hypocrisie nor dissimulation nor any doublenesse of heart in him For when the scripture meaneth to sette down the vice that is contrary too this vertue of SouÌ„dnesse it sayth Hart and Hart meaning thereby a double heart Let vs marke then that fyrst of al this title is attributed vnto Iob to shew that he had a pure simple mind that he bare not two faces in one whood nor serued God by halues but laboured to giue himselfe wholly vnto him True it is that as nowe we can not be so sounde as to attayne to the marke as were too be wished For as touching those that follow the right way although they goe on forward limping yet are they so lame that they dragge their legges and their wings after them The case then standeth so with vs so long as we be wrapped in this mortall bodie that vntill suche time as God haue quitâ— discharged vs of all the miseries wherevnto wee be subiect there shall neuer be any perfect soundnesse in vs as I haue said afore But yet for all that it behoueth vs neuerthelesse to come to the said playnnesse and too gyue ouer all counterfaytnesse and leasing And further lette vs note that the true holynesse beginneth within vs in somuch that if we shewe all the fayrest countenances in the world before men and that our lyfe bee so well guyded that euery man shall commend vs yet if we haue not thys playnnesse and soundnesse before God all is right nought For it behoueth that the fountayne bee fyrste pure and afterwarde that the streames that runne out of it bee pure also Otherwise the water may well bee cleere and yet neuerthelesse bee bitter or else haue some other filthie corruption in it Therefore it behoueth vs to begin alwayes with this text That God will be serued in spirite and in truth for he is a spirit and he regardeth the truth of the heart as it is sayd in the fifth of Hieremie Then ought we to learne first and formoste to frame our hearts to the obeying of god For after that Iob hath bene reported to haue ben sound it is also sayd of him that He was vpright This vprightnesse is ment of the lyfe that he led which is as it were the frute of the said roote which the holy ghost had planted afore Iob then had an vpright and souÌ„d hart For his life was simple that is to say he walked and liued amoÌ„g his neybours without hurting of any person without doing any wroÌ„g or trouble to any body without setting of his mind to any guyle or naughtinesse and without seeking his owne profit by the hinderaÌ„ce of other folkes VVe see now what this vprightnesse importeth which

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 meÌ„ that can hold out wheÌ„ 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 wheÌ„ 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 â–ª 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 temptatioÌ„ 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 eueÌ„ 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 wouÌ„ded 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

as we can Yet notwithstanding if wee performe not our dutie to discharge our selues in gyuing of our goods too the releefe of others at leastwise lette vs shewe howe wee haue not the sayde pride that we would cut off those from vs whiche are in such necessitie whom God afflicteth but rather let vs know how it is the meane whereby God will try if we haue any kindly affection in vs And in very deede we must alwaies be more warer of disdeyning those that are in pouerty and trouble than of louing those that are in prosperitie at their ease or of soothing them vp in all respects bicause they beare a goodly port to the worldeward And why so For our charitie is not well grounded if we loue our neighbours but in respect to be helped by them and to serue our owne turnes with their credit or with their goods fauour Nay rather let vs haue regard to follow that which God coÌ„maundeth vs that is to wit to shewe our charitie vpon those whome we knowe too haue more neede And furthermore let vs extend this doctrine to ourselues that is to say Let vs not thinke it is ynough to blisse God when wee bee in prosperitie but if God sende vs any affliction yet for all that lette vs not cease to glorifie him in all respects and to put our truste in him And although wee bee tossed from poste to piller with the miseries greeuances of the world yet neuerthelesse lette vs assure our selues that God is strong ynough to deliuer vs and that he will also do it so we referre our selues wholly to his prouidence to glorifie his holie name in all that it shall please him too sende vs as well in prosperity as aduersity This ye see in effect what we haue to mark coÌ„cerning this text As touching that Iob addeth Teache mee if I haue doone amisse it caÌ„not bee declared as now therefore we will reserue it till to morow But lette vs fall downe before the face of oure good God with acknowledgement of our faultes praying him to make vs perceyue them better to the ende that being beaten downe in oure selues wee maye haue oure recourse to his souerayne goodnesse and not reste oure selues any more vpon any of the vayne trustes and false imaginations wherewith the worlde beguyleth it selfe wilfully And that whensoeuer hee shall suffer vs too bee afflicted in this worlde euen by the meane of men and of other creatures yet notwithstanding wee maye acknowledge it too bee his hande that beateth vs too the ende wee maye indeuer too returne vntoo him and seeke the remedye and cure of all oure maladies in his onely mercy and therefore that he will giue vs the grace that we may neuer bee withdrawne from this consideration namely that we may all of vs one and other labour to be brought thervnto to the ende that with one coÌ„mon accord we may yeeld our selues wholly to his seruice to walke after his will in feare obedience before him vntill hee haue taken vs out of this mortall body to make vs parttakers of his endlesse glorie That it maye please him to graunt this grace not onely to vs but also too all people and nations of the earth c. The .xxvj. Sermon which is the fourth vpon the sixt Chapter 24 Teache ye mee and I vvill holde my peace shewe ye me vvherein I haue doone amisse 25 Hovv stedfast are the rightuouse vvoordes vvhat is it that the fault finder among you can finde faulte vvithall 26 Frame your reasons too ouerthrovve matters and let the vvoordes of the afflicted go into the vvinde 27 You vvinde about the fatherlesse ye dig a pit for your freende 28 Turne ye againe and consider and marke my reasons if I lye 29 Turne ye againe and there shall be none iniquitie Turne ye yet againe and my ryghtusnesse shall appeare in that behalfe 30 There is no vvickednesse in my toung and dooth not my mouth feele bitternesse IT is a greate vertue in a man too yeelde hymselfe teachable that is too say too submit himselfe to reason for withoute that men must needes ouershoote theÌ„selues as it were in despite of God for proofe heereof the cheefe honoure that God requyseth at our hands is that whatsoeuer we know too proceede from him bee receyued without any gaynsaying that it be hild for good and rightfull and that men frame themselues therevnto And certeinly all truthe and reason proceede from god Therefore let vs conclude that God hath no soueraintie nor authoritie ouer vs except men yeeld themselues fully to that whiche they knowe too be true and reasonable So then we shall haue profited greatly in all our lyfe when wee shall haue learned to humble ourselues so farfoorth that assoone as the reason of a thing is knowne vnto vs wee make no more gaynesaying nor shewe our selues stubborne and hard to agree vnto it but rather doo such honoure to God as too say Lord wee see it were to make warre agaynst thee if we should stand any more in this case for thy truth is the true marke of thy diuine glory and therefore whosoeuer will woorship thee muste obey thy truthe for otherwyse all must needes be troden vnder foote And thys is the matter that Iob treateth of in thys streyne For he protesteth that if hee bee taught he will holde his tung his desyre is too haue it shewed hym wherein hee hath doone amisse No doubt but Iob dooth heere in hys owne persone giue a common rule too all the children of god VVhich rule is that when God shall haue shewed vs wherein wee haue doone amisse wee must no more open our mouthes to alledge tryfling excuses and to enter intoo defence of our dooings but wee must gyue eare too that which shall be told vs without incountering it and generally wee must receyue all good doctrine as soone as it is spoken without asking whither it be so or no and when wee know it to bee so we must go through with it without kicking against the pricke And as I haue sayd that it is a great vertue too bee so teachable so also let vs vnderstande that it is a very rare vertue and not lyghtly to bee found among men Nay rather wee see a foolish presumptuousnesse so as euery man weeneth too be wyse in hys owne conceyt and heerevppon groweth such a deuelish wilfulnesse that although wee shewe our selues too bee more than conuicted yet many of vs wyll neuer yeelde but are rather so shamelesse and brazenfaste as they will maynteyne that whiche is against reason for all is wellynough so they bee not foyled So muche the more ought wee to marke well what is sayde heere for although Iob treate heere of his owne vertuousnesse yet notwithstanding Goddes holy spirite setteth it heere before our eyes as a lookingglasse or an example for vs too followe So then let vs not be wedded to our owne fancies that we should not quietly herken too

haue kept on their way in this rightnesse soundnesse can neuer be coÌ„founded 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 coÌ„playneth 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 wheÌ„ that day sayeth he beginneth to appeare theÌ„ 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 haÌ„ds 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

to do it or that they shall not deuise any thing that may serue to strengthen them withall but yet notwithstanding all thys God will maynteyne the case of his seruantes and at length shewe that the truthe is certayne I say the wicked shall do their indeuer yea and sometimes they shal seeme to haue the vpper hand but by that meanes God punisheth the vnthankfulnesse of the world And this is it that sainct Paule meeneth by saying that the wicked and such as anoy the Church shal go on and preuayle and increase And how is that Is it not for that God giueth Satan the brydle and suffereth the diuels champions to aduaunce themselues in such wise as it seemeth that they ought to be Lords of all But God suffreth it not without cause for we see the vnthankfulnesse of the world There are many that would willingly be deceyued and which are greued when men teache them in all purenesse who coulde fynde in their hart that Gods word were so confused yea euen in such sort as a man myght not knowe nor discerne aught but that it had twoo faces in one hoode as they say Othersome although they can abide to heare one say the truthe yet they haue no greate care too be throughly rooted in it all is one too them Now forasmuch as God seeth in the one sort suche a maliciousnesse and in the other sort such a carelesnesse that it turneth euen to an open rebelliousnesse and many men quenche the lyghte that God setteth before them do wee maruell if he slacke the brydle too the wicked and too those that turne the truthe intoo lying and vtterly deface it But yet in the meane whyle it is certayne that God strengtheneth and mainteyneth those to the end whome he hath taught his truth And so yee see wherefore it is said that the faultfinders maye well streyne themselues howbeit in the ende they shal be vanquished and God will shew himselfe too be on that side where good right is And this is spoken not only of the doctrine of the Gospel but also of al that euer concerneth the life of the faithfull True it is that the doctrine of saluation is one of the preciousest things that god hath And therfore ye see also that he wil shew the power thereof in such wise as he will destroy the wicked by the breath of his mouth and they shall feele that the sayd word which they haue despised is a sworde too slea them with and to driue them into damnation Then behoueth it God to vtter his power in this behalfe aboue al. But yet in other doings whensoeuer we be wrongfully oppressed by men and that whereas we ought to be susteyned it shal seeme that all goeth cleane Backward yet let vs not cease to trust still in god And why For wee may perhaps bee little set by for a time and we may be abhorred as if there were nothing but euill in vs But let vs be contented too haue God and his Angells too bee good witnesses of our soundnesse Let vs tary till God chace away all droopie darknesse and make our innocencie to shine out that it may be seene as the breake of the day Thus ye see what we haue to marke in this streine And by and by Iob addeth that his friends which came to him vnder pretence to coÌ„fort him haue framed talke to confound his holy purpose that is to say to confound his right sayings and haue let the words of the afflicted passe into the wind Heere Iob accuseth those of extreme spitefulnes which proceede so egerly against him And it behoueth vs to mark wel this point For no doubt but the holy Ghost sheweth vs heere what wee haue to beware of if we be loth to displease God wold not make as it were open war against him Behold I say a vice that is hateful before God which is wheÌ„ we will be cuÌ„ning to ouerthrow a good matter specially wheÌ„ it happeneth that we aduaunce our selues against them that are afflicted to the worldward and when there is suche presumptuousnesse in vs as we will prouoke them to cast themselues into despaire and yet there is no vice so ouer rife as this And why so Bycause no man thinketh of that which is told heere namely that when men forge such inuentions that is to say when they deuise things to ouerthrow all equitie as much as they can and to make such krinks as the truthe might not bee knowne any more nor take place any more it is all one as if they came too iustle against God and tooke hym to be their aduersarie partie Now then if men would thynke themselues to say thus howe no we we bid battell vnto God it is certayne they wold be so afraid as their heare would stand vp vpon their head so as it would be a bridle to them to hold them in that they should not fling themselues out so at randon But sith that we thinke so little of it at leastwise let vs receiue that which God sheweth vs seeing that he gyueth vs warning in this streyne Ye see then in effect what wee haue to beare in mind that is to wit that when any man speaketh to vs we should delay our answere vntill wee know what the matter is VVe see there is some communication ministred what is to bee done Let vs herken and marke whither it be godly and true or no and let vs pray God to giue vs the spirite of discretion that we may vnderstaÌ„d what the truth is And wheÌ„ we haue founde it let vs not replie against it For as I haue sayd heretofore most men ouershoote themselues vnaduisedly bycause they knowe not that it is God againste whome they set themselues By meanes whereof they cease not too proceede in it with an euill conscience For although they be not directly minded to say I wil go iustle against God yet they see well ynough that God gyueth theÌ„ not leaue to auaunce themselues after that sorte against goodnesse to suppresse a good cace they see that well ynough And therefore it is certaine that all they which yeeld not simply to that which is good cannot excuse themselues but that they haue through a certaine maliciousnesse fought against god But nowe let triall be made and it will bee found that all meÌ„ both great and small ceasse not to wage deadly warre continually against God and to worke him spite And for proofe hereof shall euer any cace be ouerruled by iustice wherein there shall not bee vsed a number of slights to turne the good into euill And yet notwithstanding looke vpon the holiest and best priuiledged place that is and the same is as shamefully defiled as none is more there is such stinking bestlinesse as eueÌ„ the bawds of brothelhouses wold be ashamed of it For men disguise things yea and corrupt them in such sort as it may seeme that they haue conspired to shet all equitie and vprightnesse out of dores

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 â–ª 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 â–ª 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 â–ª 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 wheÌ„ 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

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 staÌ„deth vs in haÌ„d 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

stand against him and enterprise the combate that is spoken of heere True it is that God is so gracious to some as that hee daunteth them and they at length do fall in aray but that muste not bee taken holde on to say that he worketh continually all after one fashion VVe shall see some that are full of pride whiche trust in their owne rightuousnesse and would bind God vnto them well God ouermastreth them and tameth them he casteth them into vtter confusion and afterwarde plucketh them out againe VVee see that God worketh not alwaies after one rate Neuerthelesse it behoueth vs alwayes to vnderstande what the scripture telleth vs namely that God will stretch out his hand against the proude too destroy them And beholde how he proceedeth therin I say the hypocrits are so puffed vp with pride and presumptuousnesse as they thynke verely that their vertues deserue to be receyued yea and to haue reward and recompence VVell they stande in their owne conceite for a tyme and God letteth them alone there On the other side Satan eggeth and inticeth them and maketh them to set much more by themselues They gaze at their owne gay fethers like Peacocks saying I haue done this and that and they beare themselues in hand that God ought to hold himself coÌ„tented with it But anone after when they haue taken pleasure in themselues and in all their vertues if God cal them to acount and proue to their faces that in that which they esteemed as vertue was nothing but vice yea and starke filthinesse and abhominacion before him then are their combs cut and good right they should be so insomuch that wheÌ„ they haue beguiled not only the worlde but also themselues by trusting in things that haue a gay shew and couÌ„tenance outwardly the thing must alwayes be manifested whiche is spoken in Sainct Luke namely that the thyng which is excellent and highly esteemed among men is abhominable before god Then let vs beware that wee presume not so farre as to fight against God and to go to law with him to iustifie ourselues For else will oure God confound vs and so rush against vs as we shall be oppressed and ouerwhelmed of a thousand crimes and wee shall not be able to answer any one of them and when we bee accused of a thousand deadly sinnes that is to saye of an infinite number if we intend to cleere our selues but of some one only point we shall be cast in our owne turne I say let vs beware we come not to that point Now to the end we may be touched the better it is sayde That God is wise of hart and mightie of strength This poynt of doctrine hath bin touched already heeretofore Neuerthelesse it is not for nought that it is spoken of heere new againe For it is a lesson which we ought to mind day by day I haue told you already that men beguile themselues and wanze away in their own fond imaginatioÌ„s bycause they thinke not vpon God but rest vpon themselues Beholde heere one inconuenience But let vs on further If men thought vpon God shuld they not be touched liuely to acknowledge him according as he declareth himselfe vnto them should they not be moued to suche a feare and reuerence as they would glorify him as he is worthy But they do it not at all what is the reason It is bycause they conceiue not God to be such a one as he is VVell we can skill to say God God that word runnes roundly vpoÌ„ our tungs end and yet in the meane while his infinite maiestie is not perceiued awhit Al that is in God to our respect is as a dead thing And in very deede it is wel seene by mennes blasphemies periuries and suche other like things If men had any feeling of Gods maiestie should we heare so holy and sacred a thing so rent and torne in peeces If men be so in a chafe God must be faine to abie for it as if he were their Iacke Like as when a master is angrie if he be a fumish and hasty man he will giue his seruant a buffet with his fist so will a testy man do to his wife or else too hys horse if he displease him Euen so play we with god Now when we see meÌ„ cast vp their choler at God as if he were their vnderling may it not be well sayd that we be totoo dulheaded yea and they come to that point without being chafed For we see these dogges make no bones at all in tearing the name of god And although there bee no cause to prouoke them therevnto yet ceasse they not to sweare blasphemously at euery word which is a moÌ„strous thing and against nature Therefore it is a good token that we knowe not the maiestie of God though the word flye neuer so roundly out of our mouth Also there are store of sorswearings It is a horrible cace now a dayes that a man cannot wring out one worde of truth and let there be neuer so much solemnitie vsed to bring on those that are called to witnesse yet is it seene that they bee all for sworne insomuch that of the whole number of such as are deposed a man shall hardly finde one among halfe a score that will say the truth And indeede it is a common byword among them that the cace goes wholly with theÌ„ when there are no witnesses which is as much to saye as there is not one that wil speake the truth And thus ye see how they spite god Also I pray you what talke will men hold when communication is ministred about the holye scriptur about the whole religioÌ„ and about so holy things as wee haue at this day It were meete that men shoulde hold theÌ„selues in awe in such caces according as it is sayd that the true marke of Gods children is to tremble at hys word But we see that men will boldly reason of God there is discoursing and prating of him and of all the secrets of his maiestie euen as it were in sport and are not these substantiall proofs that wee know not what God is though his name be ryfe in euery mannes mouthe â–ª Then let vs marke well that the thing whiche is added heere namelye that God is wyse of hart and myghtie of strength is no more than needeth And it is true that these woordes seeme not to be so pithily spoken as they might haue bin but if they be well weyed there will be found a sufficient force to make vs shrinke in our hornes For when it is sayd that God is wise of hart it is not meant of worldly wisdome nor of such wisdome as our wit is able to comprehend And when it is sayd that he is strong it is not that he is strong as if hee were a Gyant or a Mountayne but we must glorifie him in such wise as we must assure oure selues that there is no might no strength no power like his in all the

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 â–ª 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 â–ª 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 â–ª 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 vpoÌ„ 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 eoÌ„trarie Here then Iob taketh his ground vpoÌ„ that which I haue discoursed afore that is to wit

shall be full of Ceremonies and apparant pretences whereas notwithstanding there shal be no truth nor right meening inwardly in the hart Ye see how we haue so much the more neede to marke what is sayd here namely that such as go about to seeke God do not any thing that is aughtworth but insteade of going forwarde draw backwarde except their hart be disposed that way that is to say except they haue a pure and single affection and not a double heart â–ª But for our better confirmation in this lesson wee must bethinke vs of other textes of the Scripture where God auoucheth that he is not like too mortall creatures who rest vpon the outward shewes of things Bycause wee bee fleshly wee make much of that which seemeth gay but God is not such a one Therefore wee must not measure him by our metyard But forasmuch as it is his peculiar office too searche the bottome of mennes pr ã€ˆâ€¦ã€‰ thoughtes and all must needes be layd open before him Therefore his eyes looke vnto faithfulnesse and truth as it is sayde in Ieremie To bee short the seruice of God ought to bee grounded vpon the singlehartednesse wherof the Scripture speaketh so oft in saying Thou shalt bee sounde before mee And not without cause did God giue that rule to Abraham but he gaue it to the ende it should bee generall to all the faythfull and the often repeating of it is to shew that when God mindeth to shoale out his owne children by some certaine marke from the hypocrites alwayes he setteth downe the sayde soundhartednesse Therefore let vs marke well that forasmuche as God is the truth hee will bee serued in spirite and truth Now seeing that Gods seruice is spirituall all â—eyning and vntruth must bee farre from vs otherwise althoughe our workes please men and be neuer so much commended of the worlde they bee no better than dung and vanitie and God will reiect all that wee haue if wee haue not first indeuered to put our harte in order True it is that the Papistes take holde of this text too proue their Freewill and it seemeth too them that they haue a fayre colour to say sith men are exhorted to order their hartes aright therefore it is in their abilitie and power so too do But it is to fonde and tryfling a reason to measure mens power and abilitie by the things that are commaunded them For when God sheweth vs what wee haue to doo he respecteth not what wee are able too do or what is in vs but he respecteth what we bee bound vnto and what is our dutie VVhen he willeth vs too loue him with all our hart with all our strength and with all our power is it bicause he findeth any man liuing that is able to yeelde his whole hart to the sayde loue VVe see the flat contrarie For our nature is fully bent agaynst god So then if God ment too require nothing at our handes but that which we were able to performe hee shoulde let vs go streight too destruction But let vs not thinke that God lozeth his right bicause wee haue not wherewith too pay him For put the cace a man were in dette were it reason that his creditours shoulde loze their right bicause he is falne in pouertie by wasting of his goodes in riot and excesse True it is that they shall not be able to recouer it at his hande yet doth the dette remayne alwayes vpon his head Seeing the cace is such doo wee thinke that God will be disfeated of his duetie bicause men bee altogither lewde and frowarde or bicause the Diuell holdeth them in bondage and they be giuen ouer to all mischeef and wickednesse Then must we not conclude that men are able to dispose of their owne harts and of themselues at their pleasure through their owne motioÌ„ bycause God commaundeth them so to do Hee doth but onely shewe that we be bounde too do so and that all that euer we be able too attempt shall not be esteemed nor receyued at Gods hande vntill such tyme as wee haue the sayd purenesse of hart whereof mention is made in thys place But nowe let euery man examine hymselfe and we shall fynd our selues to haue harts of stone so as there is nothyng in them but hardnesse nother reigneth there any thyng in them but naughtinesse and suche a continuall stubbornesse as can by no meanes be bowed to obey god Sith the cace standeth so God muste be fayne to put too hys hande as he hath also promised to doo For he sayeth hee will giue vs fleshly hartes that shall be soft and plyable so as wee may serue him He sayeth he will ingraue his law after such a sorte in our hartes and in our bowels as wee shall giue our selues to that which he alloweth so as there shall be one conformitie and agreement beweene all our desires and affections and betweene the rightuousnesse that is conteyned in the lawe That say I is the peculiar worke of God therfore it behoueth him to dispose vs to the seruing of him bycause we are vnfit for it one oure behalfe drawing altogither backe from it and hauing not aught in our lustes but contrarietie to all goodnesse Lo how it belongeth to God to apply vs vnto himselfe and to make vs fitte and able to serue him seeing we haue not any abilitie nor meane in our selues to do it Now after he hath thus spoken of the purenesse and rightfull meening of the hart hee sayeth that wee muste stretch out our handes vntoo God. Thys importeth very muche For vnder one particular Zophar ment to comprehende in effecte the cheefe poynt of Gods seruice and of the first table of the Lawe For what els is prayer than a recorde of the faith that wee haue to Godward For by calling vppon God without hypocrisie we witnesse openly that all our welfare lyeth in hym and that he is the onely partie too whome we ought to flee for succoure and to be shorte by calling vpon God wee yeelde hym the glory that belongeth vnto hym and whych he reserueth to hymselfe And so let vs marke that vnder thys one particular point of calling vpon God Zophar ment to comprehende the whole contents of the fyrste table whych are that God telleth vs that he only must be worshipped of vs and caÌ„not abide to haue any copartener and that we must not abuse his name nor vnhalowe it but that wee must render hym the honour which he is worthy of and followe the order which he hath appointed in hys Church Then if all thyngs bee throughly considered it is certayn that by calling vpon God we protest that we haue none other Gods but him alone and that we renounce all Idolatrie and superstition shewing that our trust is settled vppon hym alone and declaring that all ryghtuousnesse power and life are all wholly in our God that he is the fountain where out of it behoueth vs to drawe and that wee bee so

yet Gods truth shall continue still Iob meeneth no more heere but to shewe that God hath giuen him the grace to know and discerne the truthe better than they that are so full of ouerweening And so yee see in what wise it may bee lawefull for vs to boaste ourselues Not to the ende that men should clap their handes at vs as at great learned men and at men of great witte and knowledge Awaye with all these fonde toyes for it is vnpossible for vs to settle our minds to the seruing of God excepte wee forget all that euer concerneth our selues So long as we haue an eye to our selues and couet to be had in estimation it is certaine that oure Lorde will suffer vs to fall into many ouersightes and to become a laughingstocke to oure vtter shame For heere ye see also the hire of all suche as couet to bee had in estimation And it is good reason that it should bee so seeing that Gods truth is thereby as it were layde flat vpon the ground and in the meane whyle men haue no regard but to their owne honoure VVhat is to be done then VVe must forget our own selues but yet so as therewithall we aduaunce Gods gracious giftes namely to the ende that when we haue a good cace the same may be mainteined and that the things which we shall alledge may be receyued with authoritie If a man bee taken for an idiot and haue nother skill not witte what will become of it Nothing that he speaketh will be receiued we will disdayne him Then if a man intende to fare the better by aughte that is spoken he must thinke thus with himselfe well God hathe giuen some grace to this man and the same grace is not to be despised for we should do wrong vnto God bycause it proceedeth of the holie Ghost Sith it is so let vs beware that wee lifte not vp our selues againste god Thus ye see howe that the cause why we do humbly receiue good doctrine is to know that the man which teacheth vs hath bene taught of God before Lo to what intent Iob declareth that hee had witte and was no whit inferioure to those that did set so great price and estimation on them selues To bee shorte let vs learne to aduaunce the gracious giftes that God hathe put into vs Yea verelie not to exalt ourselues by them but to the intent that the thing that we haue receiued may profite and bring forth fruite Thus much concerning the person of Iob. And heerewithall also the faithfull are warned that when they see a man hath receyued excellent gifts of the holie Ghost so as he is able to aduaunce Gods honoure and to edifye his Church they must giue eare to him and he must bee receyued with all reuerence in that which hee shall saye VVhyso For otherwise it were a dispising of god Now let vs come to that which Iob saith I am saith he as it were a despiser of my frundes True it is that as the words lie he saith he is as it were despized of his frinds forsaken of him but in very deed he speaketh of himself in the third person Afterward he likeneth himselfe to a torch or a linke that wasteth and is shunned VVhat can a man looke for in a torch when it commeth to the ende For the waxe droppeth down and men drawe backe from it that it ray them not and if any of it light vpon them it is ynough to marre their garment Therefore when a linke or a torch hath lighted men for a time and serued men as long as it can they cast it away euery man shunnes it and there is nothing more in it but stinch This is it that Iob meaneth in saying that the cace stoode euen so with himselfe Yee see that I am readie to fall sayth hee and therfore yee despize me Hee sheweth the reason of this similitude saying bycause yee see I am as it were at the brim of my graue That is the cause why I am forsaken of you And hee sayth also that the rich men doe mocke him that is afflicted And why They call vpon God saith he and hee heareth them Iob meaneth not heereby that the wicked wayte for their welfare at Gods hand or that they seeke it in him but he meaneth that they haue the world at will so as it seemeth that they haue God in their hands and that they carie him in their sleeue as men say according as wee shall see that hee addeth afterwarde True it is that some expounde this sentence to bee meant of the Idolaters which make God to come to their handes but that is a foolish and vnreasonable exposition For Iob loked no further than to the prosperitie which the wicked haue For al welfare coÌ„meth of God and the wicked haue more abundance of it than other meÌ„ and doth it not seem then that God is as it were in league with theÌ„ and that he sotheth theÌ„ yeldeth himself to their lust A man might properly say that God flattereth them when they liue so in reste and prosper in suche wise as they haue shortely whatsoeuer they desire Iob then sayth that those meÌ„ prouoke God so much the more boldly and yet in the mean while their houses are happie VVhereby hee ment to betoken that which I haue told you afore that is to witte that Zophar did him wrong in saying that he was a great sinner VVherefore For sayth hee the contrary is to bee seene Now let vs come to that which he sayth concerning their contempt I am despised sayth he as a linke or a teach that is wasted Heere in the person of Iob wee be taughte that our Lord giueth the world leaue to skorne vs and suffereth our state to be so miserable as it seemeth that we be vtterly forlorne and therefore behoueth it vs to be pacient VVhy so VVe see what befell vnto Iob and would we be more deere than he Seeing then that so excellent a seruant of God was so giuen vp that men mocked him and tooke him to be a castaway let vs not be astonished nor murmure against God if hee suffer vs too come to the same poynt nother let vs thinke him ouer-cruell for handling vs so but let vs consider howe it is good for vs to be meekened after that sort let it waken vs let vs learne that our hope must not be rooted here beneath but fastned with sure ankerhold in heaueÌ„ as the Apostle saith Is it not a great lesson wheÌ„ the mockages of the world are ordeyned to our saluation True it is that such laughters shall in the end be â—long in the faces of the wicked that as now dofling them at vs but in the meane season they be profitable for vs in that as I sayde they make vs to regard God and to know that our hope lieth and consisteth wholly in him Thus ye see what we haue to remember when it is sayde I am laughed to

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 adueÌ„ture 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 vpoÌ„ theÌ„ to haue more discretioÌ„ reason thaÌ„ god in misliking his doings thogh they find theÌ„ 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 theÌ„ 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 determinatioÌ„ 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

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 maÌ„ will be couÌ„ted 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 meÌ„t 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 coÌ„cerning 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 coÌ„meth 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 shoulâ— 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 PhisitioÌ„s 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 ã€ˆâ€¦ã€‰ 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 dispositioÌ„ 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 TheÌ„ 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 HerevpoÌ„ they coÌ„clude that God punisheth not men without good causes that his handling of theÌ„ so roughly is by reason of their sinnes all this is true But they misapply it particularly in coÌ„cluding that God handleth euery man according to his desert for we see the flat coÌ„trary Out of a general principle that is good true they draw an euill coÌ„sequence For although God be iust

wee not to be excused For sinne ought not to bee imputed vnto vs excepte wee bee able too absteyne from it Seeing then that that power is not in vs it followeth that there is no more sinne in the worlde Heerevpon there steppe in sticklers whiche woulde fayne play the Philosophers too defende God and to cleere him of all these slaunders O say they it is true that wee bee weake and that wee can doo nothing vnlesse God helpe vs but his grace is readie for vs take it who will and wee may make it auaylable if the faulte bee not in oure selues Beholde howe men are desirous to curry fauoure with God by defacing the doctrine of the holye Scripture as thoughe God stoode in neede of their vntruthes So is it also with Gods Election VVhen men saye that God chooseth whome he thinketh good and leaueth the residue and that it is vnknowne why hee doth it sauing that it so pleaseth him and that his only wil ought to suffise vs for a finall conclusion that those whome God hath chozen haue too consider his goodnesse and mercie and that as touching those that are forsaken they be â–ª as it were mirrours of his vengeance when men speake after that manner it is according too the Scripture But nowe beholde howe the malicious sorte do ranckle and spewe out their blasphemies against God yea say they and if he chooze whome he listeth then is he an accepter of persones VVhy doth he chooze the one rather than the other Verely as who shoulde say that God regarded our fayre eyes in choozing of vs and that the cause sprang not in himselfe that is too say in his owne meere goodnesse But yee see howe men are alwayes desyrous too checke agaynst god And herevpon come in these sticklers that I spake of to qualifie the matter O say they we must not say that God doth after that sort chooze whom he thinketh good for that shoulde giue the wicked men occasion to runne further oute of square but wee muste rowe betweene bothe the streames too content the one as well as the other VVell then say they it is true that God choozeth but it is those whome hee foresawe too bee disposed to receyue his grace And on the other side looke whome he foreknewe to bee wicked and that they woulde not bee the better for his choozyng of them them dooth hee leaue suche as they bee knowing well ynough that they would be vndone by their owne Free-will Thus yee see howe the wicked sorte doo speake of Gods election euen peruerting all truth and yet they beare themselues in hande that God liketh well of them for doing so But let vs rather assure our selues that God abhorreth them as this text sheweth vs And so yee see to what vse we muste apply this doctrine if we minde to fare the better by it Surely it deserueth to be layde forth more at length and so it shal be God willing but as nowe the tyme will not suffer a man to say any more But now let vs caste our selues downe before the presence oure good God with acknowledgemente of oure sinnes praying him to humble vs in such wise that being conuicted of offending him diuers wayes we may seeke nothing but his fauour and that if he afflict vs for a time and vse suche rigour as may seeme excessiue vnto vs yet wee maye still keepe our mouth shet wayting pacientlie till hee deliuer vs from all our troubles and that in the meane season wee may giue him his due glory acknowledging the authoritie which he hath ouer vs and all creatures That it may please him to graunt this grace not only to vs but also to all people and Nations c. The .l. Sermon which is the second vpon the thirtenth Chapter This Sermon is yet still vpon the vij viij ix and .x. verses and then as followeth 11 Doth not his Maiestie amaze you doth not the feare of him fall vpon you 12 Your remembrance is like vnto asshes and your bodies to bodies of clay 13 Holde your tungs in my pesence and lette mee speake and let happen too mee vvhat can 14 VVherefore should I take my flesh in my teeth and put my soule into my handes 15 Although he kill mee yet vvill I trust in him neuerthelesse I vvill reproue my vvayes in hys sight WE haue to go forward with the matter that wee began yesterday which is that the scripture sheweth vs many things which our vnderstaÌ„ding caÌ„not brooke For when a man speaketh to vs after that maner coÌ„cerning god there is suche a scornfulnesse in vs as to our seeming wee are not bound to receyue any thing which we finde not to be good Herevpon there haue bene some that would fayne play the wyze men in disguising of things to the end that all might be wel liked according as I alledged two examples yesterday The one coÌ„cerneth Freewill For beholde what the Scripture telleth vs namely that men caÌ„ do no good at all but are hilde prizoners altogither vnto euill Many are of opinioÌ„ that if it were so theÌ„ sinners were excused quit in asmuchas they haue no power in them to do good And there are forgers of lyes whiche rowe betweene two streames and say that then it were better to graunt men some Freewill to the intent they maye bee blameworthie when they haue doone amisse Yea but the Scripture speaketh otherwise VVherefore is it that they flee to such startingholes if it be not that they forge leasings to curry fauour with God hath hee neede of theyr lies muste his trueth bee mainteyned by that meane As much is to bee sayde of those that darken Gods grace in that he hath chozen whom he thought good before the creation of the world and reiected the rest And howe is that It is a very sore poynte and wee see that many men haue stumbled at it Yee see what these Sages alledge and yet in the meane whyle they steppe in like sticklers saying we say that God hath chozen those that ought to be saued And why is that bycause hee foresawe that they would be well dispozed therevnto Therefore in asmuch as hee foreknewe that they woulde bee ready to receyue his grace hee marked them out that hee might say these are myne But dooth the Scripture speake so No it speaketh cleane contrarie For it sayeth that God fyndeth vs all alike and that it is hee which putteth a difference betwixt vs and that there is nother barrell better herring of vs sauing that God of his owne infinite goodnesse draweth vs oute of death Thus yee see the pure and simple doctrine of the holy Scripture VVherefore doo men come too brabble heere As I tolde you it is because they thinke too excuse God by it Yea muste God bee fayne too borrowe oure lyes and must we bee his spokesmen with oure wrangling trickes lyke as wee see that euill cases had neede to be well coloured and altogyther turkined that it

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

his glorie and make all things to vanish that seemed to be aught worth yea and all that seemeth to be wonderfull according as it is sayd That the Sunne shall giue no more light and the Moone shall bee darkned And why Bycause the glorie of God shall shine farre brighter The Prophet Esayes intent is to doe vs to witte that whensoeuer God speaketh forth his glorie all that euer is in creatures must vanish away though it hath bene neuer so highly esteemed afore â–ª If the Sunne which is but a senslesse creature doe darken the light of the Starres all the day long so that although they abyde still in the skie yet they are not seene whyle the Sunne shineth what shall the Maiestie of God doe Are the creatures able to approch neere vnto him If one creature excell another what shall God himselfe doe Thus ye see how we be confuted in one wise if we presume vpoÌ„ our own rightuousnesse and come to God with a foolish ouerweening thinking that God ought too bee bounde vnto vs and that wee were able to bring any worthinesse vnto him For though we were rightuouser than the Angelles of Heauen and purer and cleaner than the verye Heauens yet were it nothing at all of that which we surmise our selues to haue Marke this for one poynt Howe bee it let vs not goe to the perfect rightuousnesse let vs come but onely to the meane rightuousnesse which God hath set out vnto vs Let vs looke no more but what may be in creatures he requireth nothing but that wee should loue him with all our heart with al our mynd and with al our strength And no man can say but that this is more than reasonable but yet for all that do we it VVhervnto do we giue our mynds Are they set wholly vpoÌ„ God Are they so loozened from the earthly bandes as they may lift themselues vp to heauen Doe wee lead heere a sprituall life forsaking all things that may turne vs away from God It were very meete we should so If the matter stande but onely vpon praying vnto God let vs take that for an example the Scripture sheweth vs that when a man commeth to praye vnto God hee must retire into himselfe and discharge his mynd of all caces of all passions and of all other like things that may hinder him so as wee must be vtterly ouerthrowne by feeling our owne wretchednesse that wee may seeke helpe at Gods hande Lo howe prayer is a thing of greater prerogatiue than all the rest of our life and yet come we once to praying we see ourselues to be so fleshly that wee haue an eye to many wicked fancies which wee can not quite and cleane leaue And although we haue some good mind in praying yet misse we not to be drawn stil diuers ways Seing then that we be so fugitiue in so holy a thing as prayer is what wil the rest of our whole life be In deed euery one of vs ought to perceiue it well ynough and it is a foule shame that we must be told these things and that men know theÌ„ not throughly of theÌ„selues Sith the cace standeth so Alas can we be able to stand before God shall we stand nowe vpon the iustifying of our own rightuousnesse It is true that Iob went about no suche thing and that Eliphas did him wrong and iniurie in accusing him of pride But by the way we must profit ourselues by this lesson and consider aduisedly what is sayd here of men For they be not only charged with frailtie as the Papistes them selues will easily confesse that we be weake and therefore that there is no sufficiente ryghtuousnesse in vs too satisfye God but wee bee led further heere that is to witte that men be altogither saped in sinne For it is not demaunded in this sentence howe men can iustifye themselues sith they be not able to fulfill the lawe but are bewrapped in many imperfections loden with so many infirmities so inconstant and fleeting and suche other termes whiche might be spoken against men without comming too the very poynt but it is sayd that men cannot iustify themselues bycause as they are abhominable and Filthy and drinke iniquitie as water that is to say their proper nurrishment is sinne and there is not so muche as one droppe of goodnesse to be founde in them and to be short lyke as the body draweth his sustenance of meate and drinke so also men haue none other stuffe in them but sinne all is corrupted Not that the verie substance as men terme it of oure bodyes and of our soules is an euill thing for wee bee Gods workmanship But in this cace we speake grossely to expresse that all that euer is in vs is attaynted with euill Verely our bodyes in their own being are the good creatures of God and so likewise are our soules but all that is in them is peruerted For whereas God created our soules good they notwithstanding are infected with euill and there is not one droppe of goodnesse in them which is not stained and vtterly imbaced Thus yee see in effect what is shewed vs here Then first of all wee haue to note that there is great difference betwixt weaknesse and corruption For if it be sayd that men are weake as the Papists prattle the heathen men haue sayd full as much And who is hee that sayth not so The Paynims haue sayde that men are inconstant that it is a very hard thing to followe vertue and that we be inclined to vice The Paynims I say knewe all this well inough and the Papistes themselues will confesse it at this daye But yet for all that they knowe not of a very truth that there is not so much as one droppe of goodnesse in men and that they be abhominable before God vntill hee haue reclaymed them by his grace Howe be it to the ende that men should not presume vpon any thing that is in themselues the holie Ghost calleth them here abhominable stinking fylthy and noughtworth Behold also howe it is sayde in the Psalme God looked downe from heauen to see if there were one rightuous man and hee founde not one They are all gone out of the way they are all become abhominable and stinking True it is that in stead of stinking some haue translated vnprofitable but the very meaning of it is that wee bee withered away that there is nothing left in vs â–ª but are as a thing that is vtterly corrupted And it is sayd expresly in the Psalme that God knewe men to be so And why Bycause men would alwayes bee their owne iudges To what purpose is that Forsooth wee wold haue God tied to our fancies and bicause we think our selues men of sufficient abilitie we would that God should content himselfe with oure opinion But on the contrarie part it is sayde that let men iustifie themselues as they liste let euerye man cratch his fellowes itch let them sooth one another in their naughtinesse

But to the ende we may take the more profit by that which is conteyned here let vs followe the processe of Eliphassis wordes Heere mee saith he and I will rell thee what I haue seene Hee speaketh of his owne experience and afterward hee addeth that the same doctrine was receiued and hilde after the same manner among the wise men too whome God hath giuen the grace not only to be able to rule well theÌ„selues but also to haue the gouernment of Realmes and countries and he addeth that they hild them peaceably with out any passing of stranger through them that is to say without any mans vsurping of that whiche God had put into their handes Verely whensoeuer God indueth men with excellent gifts we must not dispise the same but consider that the sprite of God dwelleth in them and that if we be so skornefull as to refuse that which they tell vs the iniurie thereof redoundeth not to a mortall wight but too the liuing god For thereafter as God vttereth his gracious giftes so will he haue vs also to receiue them to oure common profite Eliphas therefore hath some good colour and pretence to alledge the authoritie of such as had ruled Realmes and countries but yet is not that inough except we knowe that it is God which speaketh And for performance thereof ought we to trust to the authoritie of men True it is that God commaundeth vs too bee teachable and not to bee stubborneharted and harde to yeeld obedience when we knowe that the thing which is told vs is true And so ye see howe the authoritie of men ought to bee receiued But if they fall to turning of the truth vpside downe and to conuerting of it into falshood there is no reason why men should bee wended vnto theÌ„ Therefore we must beare this point wel in remembrance For wee see there are two vngracious extremities The one is when men reiect all knowledge and wisdome For if there be any men among vs whome God hath aduanced aboue others and vnto whome he hath dealt greater abundance of his holie spirite it is certaine as I sayde afore that in despising them wrong is offered vnto God Neuerthlesse wee see many stubborne folke which will not by any meanes submit themselues to the counsell or aduise of any man There is also another extremitie which is that being possessed with a forecoÌ„ceiued opinion that a man is skilful of great wit and wel experienced we be so sotted therewith as wee looke no whit further But wee must not suffer our selues to be led so for God doth alwayes reserue his owne right to himselfe And what is that Verely that we should be subiect to him alone specially in cacos of saluation â–ª True it is that there are ordinances and ciuill pollicies of men whereto wee must be obedient but yet is all that referred vnto him and dependeth vpon him In the meane season ye see here a resolute poynt which is that God will haue vs to be taught at his hande For when we yeld such authoritie vnto meÌ„ what do we else but rob God of his authoritie and preheminence This extremitie therefore is to be condemned as well as the other The meane betwixt these two vices is that when wee see that God hath bestowed of his gracious giftes vpon any man we must haue him in estimation take counsell willingly at his hand and vnderstand that in despising him we doe wrong vnto God bycause it is his will that we should honor such Is it so Yet notwithstanding let vs not ceasse to discerne least we be beguiled vnder the shadowe of some opinion that we shall haue conceiued of some mortall man and therby be turned out of the right waye and God also disfeated of his preheminence by the same Thus muche concerning this poynt Now Eliphas addeth that these men haue not concealed the thinges that they had learned of their forefathers VVherein he sheweth that they had behaued themselues faithfully For whensoeuer God giueth vs the grace to be well taught he doth it not for ourselues only but to the intent that others also should be drawn to the same knowledge and that we should all of vs bee partakers togither of the thing that hath bin giuen vs And heere ye see that Gods instructing of vs first is to the end that when we see our neighbors ignorant we should indeuer to leade them with vs into the same way wherevnto wee our selues are entred already Hee that knoweth Gods truth must not keepe it close to himselfe as though it were but for him alone VVhat then He is bound to his neighbours And therefore if he see them go astray let him reach them his hande let him call them to hym and let him shewe them what hee knoweth For wee neede not bee afrayde that it shall bee any preiudice or hinderance to vs thoughe all men bee made patakers of that which God hath gyuen first of all vnto vs If a man haue but smal store of worldly goodes surely if he deale them forth vnto others he shall soone see the ende of them But when God hath inlightned vs with his worde and also giuen vs his spirite the more wee laboure too giue vnto others the more shall wee bee inriched our selues Thus yee see a sentence which wee ought to marke well when Eliphas sayth that those to whome God had giuen singular giftes aboue others had not concealed the thing that they had learned of their aunceters And heere also yee see the marke that God gaue vnto his seruaunt Abraham to shewe that hee would vse well and faithfully the couenant which he had receyued Abraham sayth hee will indeuer to teache his housholde and those that are to come after him hee will shewe them the ordinaunces and Statutes of the Lorde Then lette vs marke well that when God openeth oure eyes and is so gracious to vs as to teach vs his truth it is not too the end that euery man shoulde keepe it to himselfe and other men haue no parte nor portion of it but we must as much as in vs lyeth draw all the world to it Nowe then seeing we be bound to all men in general yea euen vnto those of whome God hathe not giuen vs the charge what ought a housholder to do towards his seruauntes and children VVhat ought a minister of Gods worde to doe who is specially appoynted to that office VVhat ought a magistrate to do seing the sword is giuen vnto him and he sitteth in Gods seat Then let vs marke well that although we haue nothet wife children nor seruantes yet notwithstanding if God haue bestowed any gifte vÌ„pon vs we be bound to distribute it abroade and to make it common to all men to their edification Marke this for one poynt Much more reason is it that if a man haue a housholde he ought to be so much the watchfuller and carefuller to instructe and teache those whome God hath committed to him and of

reuenge it Therefore let vs keepe oure selues from falling into suche pryde and let vs bethinke vs that whensoeuer we haue done amisse it is high time for vs to come home too oure selues and too consider oure owne euill that it may bee remedyed But nowe lette vs come too the seconde poynte whiche is the chiefe For as hath bene declared heeretofore Iob did not vtterly refuze correction but did cast foorth these wordes as a blaste of winde And it hath beene noted heeretofore that in this booke Iob speaketh not onely what hee was fully resolued of in himself but also vttereth the fittes of his affections after as he was mooued inwardely howbeeit that he withstode them and restreyned them so as hee was sorie for them afterwarde Nowe therefore hee giueth ouer that which hee had sayde and passing not for it commeth too the principall poynte For hee knewe that the other was but wandering talke and not grounded eyther vppon reason or truthe So returneth hee too the defence of his cace whiche is that his freendes vnder coloure of comforting him doo vaunte themselues agaynste him yea and that theyr vaunting of themselues is withoute alleadging of any thing but his reproofe to put him too confuzion and came thither with suche harde and shamelesse hartes as there was neyther manhoode nor modesty in them Thus ye see Iobs meening And further hee concludeth alwaies that God dooth not punishe him for his sinnes but that hee handleth him after a straunge fashion suche as men are not acquaynted with And surely heere hee complayneth that if hee crye out there is no reason for him bycause that God is as it were his enimie Heereby wee be taught firste that if wee will doo oure neyghboures good in rebuking them of their faultes it behooueth vs too bee well sure that they haue done amisse and that we finde faulte with them iustly and not vpon single coniectures for it was an euill manner of proceeding of Iobs freendes too condemne him bicause God scourged him VVe muste be of another minde as I haue sayde alreadie For God keepeth not alwayes one rate too punishe none but suche as haue doone amisse nay rather oftentymes the rightuousest are troubled muche more than the others as wee see for according as God hath dealte of his power vnto them so doth hee also trie them to the vttermoste It behooueth vs to beare this well in minde too the ende wee bee not greeued when wee see wee muste walke in the selfe same waye that they doo For ought it to mislike vs that God spareth vs no more than those whome hee loued more than all other men VVoulde wee bee more priuiledged than the holy fathers that haue had so excellent wytnesse of the holie Ghost â–ª So then if wee shoulde condemne or acquitte euerie man according too Gods handling of him all the poore folke in the worlde all the sicke folke all despyzed folke and all folke that are oute of credite or estimation shoulde bee wicked men And what a dealing were that For those are they whom God chooseth too bee his those are they whome he acknowledgeth and auoucheth too bee his children And contrariwise as for them that are placed in honour and dignitie God aduaunceth them after that fashion too the intente theyr fall shoulde bee the deadlyer specially if they abuse his gifte Suche as haue riches are so swallowed vp into them as they bee as it were an entring into hell and they become so drunken in theyr prosperitie â–ª and do so vaunte themselues agaynste God that the goodes whiche they possesse do crie out for vengeance against them VVe see that suche as are strongest are like stubborne horses that cannot bee broken nor brought to handsomnesse and to be short there seemeth to be nothing else in theÌ„ but rage agaynst god Thus yee see an ouerspitefull and frowarde iudgement And therefore let vs learne too holde suche an euen hande as wee condemne not men but by Gods lawe nor before such time as we bee sure of their faultes so as wee may discerne them As for the persons let vs alwayes reserue them to Gods hande vntill there appeare some certaine marke that God hath reiected them Then let vs not of our parte be hastie to take vpon vs â–ª the thing that is not lawefull Thus yee see what we haue to sticke too in this sentence Neuerthelesse I haue sayde alreadye that Iobs meening is very true that is too witte that hee is not punished for his sinnes but yet it followeth not therfore but that hee ouershot himselfe in his passions And that oughte alwayes too humble vs the more For when wee see suche a man that was indued with so great graces was not able too holde himselfe from swaruing aside what shall become of it Nowe according heerevntoo hee sayeth That God had ouerthrowen him that is to say that hee commeth agaynste him after suche a disordered manner as is altoogither oute of square and hath no indifferencie in it This may be spoken in such a sense as shall not bee euill For I haue declared heeretoofore that there is in God a double rightuousnesse The one is that whiche hee hath sette foorth in his lawe and that rightuousnesse is well knowen and apparant too vs it is oure rule too lyue by But there is yet another higher rightuousnesse in God whiche is secrete and hydden from vs For when wee shall haue fulfilled the whole lawe whiche is impossible to doo but wee wyll put the cace it were doone yet haue wee not satisfied God according to his perfect rightuousnesse but wee shall haue contented him according too the seruice that hee requireth of vs and according too the abilitie of oure humayne nature I meene not such abilitie as wee haue had since Adam synned but suche as wee had by oure creation from god Put the cace that then wee were Aungelles go too â–ª wee myghte fulfill the lawe of God â–ª but that were not answerable to his souerayne rightfulnesse for that is farre hygher than all oure vnderstanding is able too reache vntoo there is no proportionablenesse betwixte them So then oure Lorde dooth nowe and then punishe men for theyr sinnes euen according to the curses that hee hath set foorth in his lawe Otherwhiles hee hath no suche respecte in punishing them but reserueth the intente of it in his owne secrete purpose as wee see in his afflicting of Iob. For if it bee demaunded why he did it when wee haue soughte the vttermoste wee shall not finde it too bee for his sinnes and therefore there muste needes bee some other cause VVee see what troubles Iacob indured and yet for all that hee had serued God purely And what say yee too his fathers Abraham and Isaac It shoulde seeme that God had conspired agaynst them too make them passe through all the aduersities and miseries that coulde bee deuized As muche is too bee sayde of Dauid VVas it for that they were more disordered than other

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 condemnÃ© 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

certain that while wee wander here bylowe our talke will alwayes trayle a long trayne of superfluities after it and wee shall not go to the matter roundly and substancially as wee ought too do VVhat is the cause that wee are woont to snarle our wordes in such wise as a man cannot wring out any pure truth out of vs It is bicause we haue our eye vpon men For besides that men do bleare themselues and discerne not things as they ought to do we on our side are alreadie enclyned to followe it and the diuell also thrusteth himselfe in too make a hotchopotche of all things So then oure woordes shall neuer bee well conueyed and cleare except wee haue God before our eyes and speake as in his prefence On the other side wee are neuer throughly touched when wee talke but with men For they iudge no further than they see and wee passe for no more but to hide our vices and we thinke it ynough if the euill be not apparant Lo howe men fall asleepe in theyr sinnes and neuer speake freely as they ought to doo vnlesse they knowe that God summoneth them before him and frameth their inditements and that they must preueÌ„t it and not tarie till God condemne them but rather yeeld themselues giltie of their owne accorde This is the cause why Iob protesteth here that his talking is not vnto men True it is that we ought to haue regard of our neighbors when wee talke with them that our wordes may edifie them For if we cast forth light and wandring speeches we shall lay stumbling blockes in their way and we may hurt them diuerse wayes Therefore when we speake to men we must bethinke our selues afore hand that is to say we must haue regarde that it might bee to their profite But yet must wee haue the thing that is spoken heere of Iob which is to put God before Iob then meeneth not singly that he despyzeth men and that if hee see them rude and ignorant he will not in any wise applie himselfe vnto them no but that he is not led with such vanitie as too please men onely and to forget God or too put him behind them but rather that when he speaketh hee maketh his reckening aforehande that he is as it were in the presence of God so as all his thoughts are knowne too that heauenly iudge and therefore he must not disguise himselfe nor thinke too further his cace by concealing the truth Lo whereat Iob looked And so as I haue touched alredie let vs haue the wit to pray God to cal vs throughly home to himselfe that is to say that as oft as hee viseteth vs with his handes he will so touch our mindes and hartes too the quicke as wee may knowe that it is hee whiche punisheth vs for oure faultes and that all oure thoughts are bare before him and not be dazeled and sotted in our owne talke as they that are so full of babling onely to please men Beholde I say whereof wee bee instructed in this sentence And it behoueth vs to remember well the reason that Iob addeth If it be so sayeth he how and wherefore doth not my spirite faynt It seemeth that hee leaueth his talke heere as it were cut off But the sense is that such as doo so direct their talke to men without regarde of God shall quayle in the ende and that when they haue made fayre countenaunces at the first sight their hypocrisie will bewray it selfe at the last And in good footh wee see it so by experience For they that are so ledde with vainglorie and are alwayes desirous to be had in reputation among men as the onely respect that they haue will surely tell many fayre tales and roll so trimly in their Rhetoricke as their woordes will vtterly bleare mens eyes and it will bee a woonder too heare them speake Heerevpon they streake themselues when men sooth them but in the ende God pincheth them after suche a sort as hee sheweth that all was but hypocrisie God then taketh away that starche as when a woman that starcheth hir face commeth intoo the Sunne and the heate lighteth vppon hir by and by the starche falleth off and hir wrinckles appeare by meanes whereof hir shame is so manifest as shee is faine too get hir away to hide it Euen so is it with hypocrites For by reason of their goodly shewes they shall bee commended exceedingly of the worlde and men will thinke there is none euill in them VVell God leaueth them there for a time so as they shyne bright before men but in the ende hee mocketh theyr hypocrisite and then are they vtterly defaced they bee pynched double and treble till they can no more all the babling that they were woont too make is layde a water and beholde all theyr goodly Rhetoricke fayleth them Therefore let vs marke well this reason to the ende we may learne to come vnto God of our owne accorde and to haue a care to speake as in his presence before he constreyne vs by force and violence Thus then the reason that is set downe heere ought to serue vs for a threate to make vs shunne all hypocrisie and to follow the sayde vnfeynednesse of setling our selues as it were in the presence of God and of hauing an eye alwayes vntoo him in our talke For if wee haue an eye vntoo him surely hee will giue vs the grace to stande specially if wee followe the example of Iob. For Cain and Iudas and such other like were faine in the end to feele Gods presence not for that they were moued by it to returne too repentance but that God brought them therevntoo by force But let vs followe Iob that is too say let vs seeke to holde our selues before the face of our iudge and let vs go to him with all humblenesse acknowledging his iustice that we may giue him the glorie which belongeth to him and which he deserueth VVhen wee go so too woorke and desire to bee succoured by his goodnesse surely our wittes shall not fayle vs though we were pressed neuer so extreemely yea and seemed too bee vtterly ouerwhelmed VVe should say I be neuerthelesse hilde vp and in the ende so restored as God should shew that all such as seeke him and come too hym willingly are receyued at hys hande yea euen as it were too bee hilde in his lappe and that hee will giue them such a resting stay as they shall neuer miscarie be their infirmitie neuer so greate And nowe Iob not without cause addeth that when his freendes looke vppon it they shall be amazed and compelled to shet their mouth and too lay their hande vppon it to holde their peace For if we knew Gods iudgementes in good earnest surely wee woulde haue more holde of our selues than wee haue But what is the cause that wee bee so hardie too iudge so at randon but for that wee examine not throughly the things that God sheweth vs As howe If wee

must we not thinke that he is a sleepe nor that hee hath giuen ouer his office And why bicause he deferreth to giue iudgement vntill this present life be paste Yee see then how we muste lifte vp our mindes aboue this frayle life knowing that when a man hath in this worlde gotten all that he would desire yet ceasseth he not to be miserable nother must we therfore attribute any felicitic vnto him And why bycause he muste come before his iudge And therefore let vs not be tempted to become like vnto those that despise God and giue themselues to sport and play so as they become druÌ„ken in their pleasures But let vs rather desire to be miserable and to taste of Gods goodnesse and bee contented therewith knowing that our cheefest felicitie is that hee loue vs be merciful vnto vs that we learne to looke vnto his heauenly heritage This is it whereof the faithfull are admonished in this place Noweheerevppon Iob sheweth that the wicked do vtterly reiect god They say vnto him departe from vs for wee desire not too knowe thy wayes Truth it is that the wicked will not spew out suche blasphemie as to renounce God but in effect they doo well declare howe they passe little of him and desire nothing else but to be rid from his subiection and although they cannot bring that to passe yet they labour too go as farre from him as they can this we see And for proofe thereof when men liue without remorse of conscience and willingly and wittingly become brute beastes so as they make no difference betweene good and euyll but thinke that all things are lawfull is it not as muche as to say vnto God depart from vs For if God bee neere vs we muste haue him before our eyes as our iudge nother muste wee thinke or say any thing but as if it were in his presence nother must we accept any thing but as though we would be iudged of him Then as for all such as would haue libertie too liue as they liste It is all one as if they woulde driue God farre off from them and haue none acquaintance with him And verely the nexte woordes namely wee will none of thy wayes declare the thing which we haue here to vnderstand For to be neere vnto God or to go farre from him is not referred too the maiestie of God For his diuine beeyng sheweth not it selfe it is not visible vnto creatures True it is that we may wel haue some vnderstanding of it and wee may knowe that his beeing is infinite and spreadeth out euery where but yet notwithstanding the cheefe knowledge that wee haue of God is by his vertues where through he communicateth himselfe vnto vs cheefely in that he telleth vs his will and teacheth vs what maner of one he is sheweth vs how we ought to walke howe our life ought to bee ruled Behold we be then neere vnto him wheÌ„ we suffer our selues to be taught by his word acknowledging that it is hee whiche speaketh and sheweth himselfe familiarly vnto vs to the ende we should come vnto him and there reste our selues Furthermore when men will not yeelde themselues teachable but refuze all instruction and desire to be stark doltes so as if a man bring them any good doctrine they make no accounte of it then in steade of drawing neere vntoo God men withdrawe themselues from him And therefore I sayde that Iob declareth heere the thing whiche he had intended afore that is to witte that in as muche as the wicked and the despyzers of God are loth to submit themselues to Gods wayes they withdrawe themselues from him as much as they can Therefore wee will none of his wayes say they that is to say get thee away from vs And this is a text wherof we may gather a good and profitable lesson For firste of all it is shewed vs here what is the roote foundation of good life namely to haue God before our eyes True it is that wee cannot eschewe him no but it behooueth vs on our parte to come neere vnto him And this is the cause why that when the holye scripture intendeth to signifie that a man hath led a holy life it sayeth that he hath God before his eyes and contrariwise when it sayeth that a man hath turned his backe to God it sheweth that he regarded not God or that he had no mind of him and it is all one as if it were sayde that a man is runne astray and gyuen ouer to all euill and finally paste recouerye This manner of speaking therefore is a notable thing VVhy so wee bee inclined alreadie by nature vnto all vncleannesse And howe can wee get out of it It is a hard thing for men to alter themselues and to offer force and violence too all theyr pleasures and delightes so as a man might knowe them to bee renewed and say that they be no more the men that they were This I say is a harde thing For a man wyll alwayes runne farre astray into euill if there bee not a woonderfull power and force too make him turne heade and too gyue ouer his owne will witte and reson And as I haue sayde afore men wyll continually go forewarde vntoo euill vntill they bee reformed And who is hee that shall reforme them They cannot doo it of themselues nother is there any creature that can bring it to passe Therefore God muste be fayne to woorke There is no way too helpe it but Gods presence so as a man may bee broughte too say in himselfe go too it behooueth mee to walke before my God who is my iudge and I can by no meanes escape his hande If a man haue that consideration then may hee fighte agaynste all his wicked lustes so that whereas he had bene gyuen too all euyll hee shall bee ready too followe all good Agayne besides that our wicked affections do cary vs away wee bee so blinded that euerye of vs maketh himselfe beleeue that euill is good and wee discerne not vntill God inlighten vs For so long as we walke one after another we be like mice in the chasse as the prouerbe sayeth that is to say there is no order amongs vs but euery man will abuse his neighbour we are like wretched beasts he that goeth before guideth the way very ill like a pore blinde man and is like too deceiue them that go as they were wont to go for we make custome a law TheÌ„ is there no other meanes to shew vs which is the right way but to looke vnto God to haue him neere vnto vs You see two reasoÌ„s that do wei declare vnto vs that this thing is more than necessary for vs Let euery man then present himselfe before God lette vs drawe neere vnto him and let vs take heede that wee estraunge not our selues from him for this is the onely bridle that can tame vs that can subdue vs to that which is

good whereas otherwise we shoulde take a beastly libertie which woulde draw vs to euill And againe God which giueth vs wisedome and discretion knoweth verye well what is good for vs and what is necessarie to staye vs to the ende that none of vs shoulde wander in his owne foolish fantasies but follow Gods plaine will whiche is the rule of all rightuousnesse and equitie So then will wee walke as it becommethâ—vâ— Let vs beginne at this end that is to say let vs draw neere vnto our god How shall we draw neere vnto him First let vs knowe that there is nothing hid from him that all things muste come to accompt before him and that hee muste be the iudge euen of our thoughtes also and thus much concerning the first Furthermore let vs know that God will iudge vs by his worde and that is not without a cause named a sharpe swoorde with two edges and that it muste examine the moste secrete thoughtes and that there is no maree within the bones nor any thing so secrete that shall not be examined by his worde Therfore when wee knowe this it will bee a meanes too make vs draw nere vnto God that we may alwayes haue him before our eyes and attempte nothing but vnder his obedience So then following that whiche is heere conteyned whereas they whiche like to bee ignorant in the wayes of God and shut their eyes at the light do thrust God from them as much as they can possibly let vs seeke to knowe theÌ„ And hereby we be taught howe we ought to esteeme the worde of god For our cheefest felicitie is that God draw neere vnto vs and we vnto him And how shall this be done and by what meanes It is done when hee on his parte commeth downe to vs deliuereth his worde vnto vs â–ª and doeth testifie vnto vs that hee will dwell amongst vs and when we receiue this worde it is as much as if we receiued God and did him homage to the ende that hee might raigne ouer vs Forasmuch then as God is present with vs by the meanes of his worde we see that there can no greater misfortune happeÌ„ vnto vs thaÌ„ when God suffreth vs to waÌ„der in our own faÌ„tasies without his guiding wheÌ„ we haue not the doctrine of saluatioÌ„ by the which he draweth vs vnto him And contrariwise the greatest most inestimable treasure that we haue is that god gouer neth vs that we be taught his wil that we haue a certaine testimony that he will receiue vs vnto himself as his people But this the world knoweth not therfore so much the more is this place wel to be noted of vs Furthermore let vs knowe that all they which are stubborne cannot bow their necks vnder Gods yoake do as much as thrust him farre from them Truth it is that they thinke themselues greatly iniured when men call theÌ„ mortall enimies to God say that they seeke nothing else but to thrust him out of all authoritie that they myghte more easilye treade him vnder foote Oh say they we meane no such thing yea but will they make the holy Ghostea lyar who hath playnely taught that all they whiche will not submit themselues to the doctrine of saluation fight against God to the vttermost of their power would banish him out of the world and cannot abide that he should raigne and enioy his authoritie you see what the holy Ghost sayeth of them Forasmuch then as the cace standeth so if we will not be guiltie of suche a sacrilege let vs learne to humble our selues and whensoeuer God sendeth his woorde amongst vs let vs tremble at it thereby declare that we seeke nothing else but to be preseÌ„t with our god alwayes to beholde him and to walke as they that know very wel that we must make an accompt of our whole life before him and that we can not escape his hands And moreouer let vs long for the presence of god For it is not ynoughe that we haue our eyes vpon God but we must desire to be alwaies in his sight vnder his guiding for sometime the most wicked will haue an eye vnto God but it shal be as the galey slaues doo who fall to rowing when they see themselues faste chayned and surelye beaten then they must needes do it but it is of force and constraint So the wicked when God speaketh do knowe that he is present there but if it lay in them they would destroy his Godheade which is against them they would also thrust God out of his kingdome or els they would flee from him as the holie Scripture reporteth of them that they shall say vnto the mountaines Couer vs You see how the wicked doo alwayes flee from the presence of God bycause it is terrible vnto them Nowe on our behalf as I haue sayde we must not onely knowe that he is neere vnto vs but we muste desire alwayes to be in his presence knowing that our state and condition is miserable when God doth not behold vs VVhether can we go but into destruction wheÌ„ God is not our safegarde For if wee thinke to saue oure selues where is our assuraÌ„ce what guides are we So then let vs learne to pray vnto our God that he neuer depart from vs whatsoeuer happen And that we may so do let vs pray him to make vs feele and taste the infinite goodnesse which is in him that through his inlightening of vs by his worde wee may knowe that hee is the iudge of the whole world and that wee muste render an accompt before him not only of all our doings as we haue saide but also of all our thoughtes Truth it is that by this only we cannot be drawen vnto him with our good willes VVhat must we do then we muste acknowledge him to bee our father as in dede he sheweth himselse so VVheÌ„ we know him so good and pitifull it is certaine that we will seeke boldely to come neere vnto him and when we become thither he wil desire nothing els but to coÌ„tinue there eueÌ„ to the end by no meanes in the world to swarue from him Thus much we haue to note out of this place namely that not only we should haue God before our eyes but that also we shoulde desire him to looke vpon vs and to guide vs Now after that Iob hath here shewed forth such blasphemie of the wicked and despizers of God hee addeth moreouer that they say what is the almightie that we should serue him and what profit shall wee get by praying vnto him Here Iob setteth out the pride that is in all the faithlesse wicked men And it is a place worthy to be noted for the holy scripture sheweth that the principal vice that is in all the wicked is this pride as contrariwise humilitie is the chiefest vertue that is in the faithful And why For if we haue this humilitie besides that thereby wee learne to be displeased with

signes 30 The vvicked is kept vnto the day of destruction they shall be brought forth to the day of vvrath 31 VVho shall shevve him his vvay too his face and vvho shall tell him againe of that vvhich hee hath doone 32 He shall be brought to the graue he shall be layde into the tombe 33 The grauelly earth shall be svveete vnto him and euerie man shall go after him and the number of them that vvent before him is infinite 34 And you comfort me in vaine for in your ansvveres there is nothing but lyes IOB here prosecuteth the matter that was treated of yesterday that is to wit that although it seeme straunge in oure fantasie that God should intreat men so confusedly yet it becommeth not vs to reproue him nor to wage the law against his iustice nor to murmure as though he did euill but we must humble ourselues before his maiestie knowing that his prouidence and gouernment is a wisdome to high and to profound to be comprehended of vs This is the contents therof Now to shew that it is so he saith The one shal die in distresse and the other shal die with â—ase that is to say we shall see some that all the days of their life shall do nothing but pine away in great miserie and at length they die beeing wery to liue any longer bicause in their life time they had nothing but trouble and torment the other are fat and in perfect health yea they are riche and wealthy This is it that Iob meeneth by this similitude their breasts are full of milke and their bones are full of maree that is to say beholde they are fat euerie way Now when we see this diuersitie the cause thereof is vnknown vnto vs For if any would say howe happeneth that some do so prosper and spende their whole life in pleasure and ease and other some liue in continuall payne what meeneth this he should see no manifest reason thereof It is truth that there be some of Gods iudgements as it hath beene touched heere before so well knowne vnto vs that if we would open our eyes wee might well marke and see the cause why God dealeth so with men but it is not alwayes so for God intendetd too trie our obedience by holding our eyes closed so as we know not the reason of his worke but are as it were blinde in that behalfe Then if we giue him the glorie and confesse that he is iuste and true although the same bee not manifest vnto vs it is a good try all of our fayth and seruice that wee yeelde vnto him On the contrarie part if wee will bee sharpe witted and suttle and be too curious in searching things so that we will not allowe God for rightuous vnlesse he shew vs the cause why this is a Diuelishe pryde and therein wee declare our selues that we will not be subiecte vnto God but by force and when it shall please vs So then let vs note that Iob heere speaketh of the iudgements of God that are yet hid from vs as the moste parte of them bee â–ª VVell what must wee say in this case who is hee that will teache God knowledge â–ª that is too say who is hee that will shewe God his office who is hee that will teach him his lesson and say he must worke on this fashion or on that Shall we bee they Can we ascende so high as to come to the infinit heigth wherein God is Alas there is to great a distance And if we will lifte vp our selues so high God can bring vs downe well ynough to our shame and confusion for it appertaineth vnto him to discusse high matters Shall we walke aboue the Angels of heauen VVee must with all humilitie reuerence the secrets of God and his incomprehensible iudgements and shall mortall man that is but dust and ashes take vpon him to searche them out and to knowe a reason thereof Then must we humble our selues to beholde the iudgementes of God and when they shall seeme vnto vs not to bee reasonable yet let vs learne to be content with them brydeling and as it were imprisoning our myndes least God should bee disguysed by vs and his maiestie and glory traÌ„fformed VVe must acquaint our selues I say to beholde things and to conclude that God doth them according too reason although it seeme not so in our owne eyes And why for as I haue already sayde during this life our God will see whither we will confesse him to bee iust wise and good although wee haue no knowledge of his rightuousnesse â–ª goodnesse and wisedome True it is that hee sheweth vs signes inough of it for he will not be glorified of vs and in the meane whyle leaue vs ignoranthowe nor wherefore hee ministreth vnto vs matter sufficient to glorisie him but ye the doth many things wherein wee are as it were blinde Men must not then vsurpe that which appertayneth not vnto them that is to wit that they should say â–ª well we may iudge according to that we see Yea and where is then the prayse which thou owest vnto thy God and thy maker wilte thou measure him by thyne owne capacitie thou arte nothing VVhat are thy mynde and vnderstanding Are they of such coÌ„stancie and force that the whole glorie of God can be enclosed and coÌ„prised in them doest thou not heerein take too much vpon thee Therfore when we see things in this world turned vpside downe what must we do let vs knowe that for all that God disposeth things as is meete knoweth the reasons whiche are hid from vs and in the last day that which is now as it were buried shall be made very manifest and we must suspend our iudgement till that time Truth it is that we may pray God to make vs to perceiue wherefore hee doth afflicte vs when we be afflicted VVhen a man is in such payne and findeth himselfe in great anguish and miserie he may runne to his God and say Alas Lorde this thing should seeme very straunge vnto me and therefore I might leese my pacieÌ„ce were I not assisted of thy goodnesse and euen that which is for my wealth and profite should turne to my hurte and confusion and although I perceyue not the cause wherefore thou punishest me so yet must I know that it is for my wealth Neuerth elesse voutsafe to let me vnderstande to what ende thou doest afflict me If a man be at his ease he must also bridle himselfe and pray vnto God that he would not suffer him to abuse the benefite that hee hath receyued as to say I am more worthie than other men to bee loued of God for he dealeth with me after an other sort I see a great number of men verie miserable and yet I haue what I can desire which is a token that God is verie well pleased with me So then let not this pryde and arrogancie enter into our heads but least we be tempted with it we

theÌ„ go about to driue theÌ„ a far off by spreading of their wings abrode it is as much as if they were angry with god in despite of him would take the whole world into their haÌ„d This is it that we haue to note in this place and it is a profitable lesson to teach theÌ„ which are aduanced to credite not to be blinded with pride not to abuse their authoritie as they are wont to do Then if a maÌ„ be rich let him coÌ„sider that he must not therfore occupie the whole earth If he be in authoritie he must not therfore despise the poore which are of no estimation No but they must support one another so behaue themselues that he which is rich may offer some meanes to the poore to liue with him that they may get their liuing honestly when they trauell for his aduaÌ„tage Let him that is poore although he haue nothing of his owne content himself seeing that it pleaseth god to make him able to get his liuing without doing iniurie to other meÌ„ let them so deale one with another as coÌ„mon societie may be mainteined and euery man be nurrished and susteyned Thus then are the riche men warned not to despise the poore so proudly as they were wont to do the poore also to walke according to their degree and small habilitie and all men to liue as though they were lodged in this worlde by the hand of God and nurrished by his grace This is the summe of that whiche we are taught in this place It is sayd moreouer that Iob had sent away the widdowes without any succour or aid and that he had broken the arme of the fatherlesse that is to say that he had so throwen them downe that whereas the poore fatherlesse shoulde haue bin succoured they were rather oppressed And here is special mention made of widowes fatherlesse children bicause the Lord doth specially coÌ„mend them for that they haue least succour For the wife is vnder the shadow of hir husband and vnder his protection so long as she hath him aliue and he also that is come to mans state is alredy able to mainteine himself But a poore widdow hath neither Counsell nor meanes and a poore fatherlesse child knoweth not what things meane These therfore are more ready to be spoyled therfore our Lord would haue them so much the more commended for we are wont to pleasure them of whom we looke for recoÌ„pence But contrariwise God intendeth to proue our charitie whither wee will do good to them that are not able to requite vs And besides that looke where men be oppressed there must we applie such meanes as God hath giuen vs The same is to be seene in widdowes fatherlesse children therefore God hath coÌ„mended them vnto vs He ioyneth also straungers with them bicause they haue not many kinsfolk nor are alied or lincked to a long traine of frieÌ„ds by whom they might be mainteined So much the more it becoÌ„meth the children of God to haue pitie vpoÌ„ such persons To be brief we see that God in his law throughout the whole holy scriptures declareth himself to be more greuously offended when widdowes and fatherlesse children straungers are afflicted than when any other men are hurt or harmed bicause that they be destitute of all succour And therfore so much the more must we haue pitie on them and bicause they haue no meanes to requite vs we shew our selues to be the children of God when wee extend our charitie to them and also God doth acknowledge the same and putteth it in his accounts and therefore let vs not doubt but it is much more profitable so to entreat the straungers widdowes fatherlesse children than if men had alredy recompenced vs Contrariwise when we vexe those that as now do lie open to so many iniuries and do adde euill vpon euil we are come to the accoÌ„plishment of all mischief and it is a token that we are voyde of all humaine iudgement and become like vnto brute beasts therfore Eliphas to reproue this sinne saith heere thou hast reiected the widdow and not succoured hir thou hast not holpen the fatherlesse when he was troden vnder foote To be short let vs assure ourselues that the lord would haue the weake to be supported by theÌ„ that haue best meanes and are most able If wee do not so we shew ourselues not to be the children of god For wherevnto doth God looke or wherin doth he chiefly exercise his mercie and pitie vpon them that are oppressed and can beare no more It is said that we must resemble our heauenly father The triall whereby we should shew that we are not called in vaine to be his children is when wee are become like vnto him Now we know that although god be pitifull to al his creatures and although his goodnesse be poured out vpon all men yet neuerthelesse he telleth vs specially that he regardeth them that are troden vnder foote and oppressed through iniuries and violences and that he will help them and be the defender of the fatherlesse and mainteine the widdowes and strangers Seing that God declareth thus much it behoueth vs to be like vnto him in that behalf and if we do the contrarie it is a token that wee forsake God and the fauour that he hath shewed vs in choozing vs to be his children Thus much wee haue too note in this place Now let vs come to that which Eliphas saith For this cause do snares coÌ„passe thee on euery side and sodaine feare maketh thee astonished VVe must alwayes remember that which hath bin declared afore namely that this was misapplied to the person of Iob. But therwithall let vs beare in mind generally also that these things are laid before our eyes to the end wee should know that all miseries and calamities are chastizements which God layth vpon vs for our sinnes Truth it is as hath bin already saide that God will not punish the sinnes of men all alike neuerthelesse wee suffer not any thing but wee are thereby admonished too examine our liues and to sigh and grone before God acknowledging our selues giltie before his maiestie Thus much for one point Furthermore although God purpose some other end than the punishing of our sinnes yet it behoueth euery of vs to consider himself when he is visited of God and not to shut our eies wheÌ„ God doth shew vs the light if then at any time we be afflicted Let vs vnderstand that god hath laid his snare for vs And why For that we were as wild beasts For if wee had walked as the sheepe of his fold he would not haue layd his snares to take vs No maÌ„ will lay snares for Eawes and weathers they are beastes that are easily handled a man needes but whistle they come So then if wee would willingly come at the onely voice of our God he shuld not neede to hunt after vs nor to lay snares for vs

which befell him me not by reason of his sinnes but for some extraordinarie purpose of God which was hidden from men hee protesteth that hee will stande stedfastly in the same minde And it behoueth vs to marke well this dealing which is not to settle our selues determinately vpon any thing whereof we be not well assured aforehand For that is the poynt wherein the wilfull sort doo differ from the good and allowable constant sort If an vndiscrete person and such a one as weyeth not things by good reason and aduisement conceyue a toy in his head he can neuer bee remoued from it But yet shall not such a one bee named constant therfore neither deserueth he to be commended For there is not a worse poynt than to mainteyne things without knowing what they be It is commonly sayd that a fooles bolt is soone shot But as for him that not only is hastie in iudging but also wilfull in mainteyning he must needes be an vnrecouerable foole Therefore let vs mark well Iobs proceeding here For first of all he declared his intent and shewed himselfe not to be imbrewed with any false opinion nor to haue any errour in all that he sayde but that he had spoken the pure truth After the declaring of that now hee addeth this protestation that he will neuer be remoued from his purpose which he knoweth too be rightfull and iust So then whensoeuer wee come too the iudging of any thing let vs looke neerely to it and sift it throughly And if we haue not skill ynough to do it as it behoueth vs always to acknowledge our own rawnesse and infirmitie let vs pray God too giue vs the spirite of skilfulnesse discretion But when a thing is wel knowne to vs so as we be fully resolued of it let vs not wauer any more For it is a great shame that wilfull persons shoulde stick so fast to their fond imaginations as they cannot bee drawne from them and that we should be so soone remoued from the truth when we know it There neede none other witnesses nor iudges to condemne our rashnesse vnconstancie than the very wilfull sort that haue bin so wedded to their owne wit. And why For if they after they haue once allowed a thing do sticke stoutely to it and cannot by any meanes be wonne from it I pray you what is to be done by those to whom God hath giuen the knowledge of his truth Ought they not at leastwise to imbrace it and to sticke stedfastly to it yea and to stande fully resolued vpon it how much soeuer men labour too draw them from it Lo here the two poynts that we haue to marke in this streyne The one is that we should not be hastie to mainteyne the thing that we haue no skil of and whereof we be not well assured but that we shoulde first looke through it and be discrete to iudge wel and rightly Is it so that is to say do we know the matter perfectly Are wee sure of the truth Then let vs take courage too sticke to it whatsoeuer come of it and let vs not be shaken from it And this declareth to vs the true nature of fayth For we beleeue not vpon a fickle opinion at leastwise if we be well grounded in Gods truth As for such as say I beleeue and in the meanewhile haue no certaintie of Gods truth but onelye some imagination it is certaine that they bee as it were bewitched by Satan at leastwise if they be wedded to it as men say Behold the Turkes they be sufficiently hardened in their errours but ought that fastnesse or rather that steelinesse of theirs to be counted a sayth No. And why For there is no certaintie in it Then behoueth it vs to vnderstand of whom we hold our doctrine that is to wit that we holde it of God and we must be fully perswaded that it is he which hath called vs to his schole VVell then haue we the sayde certaintie VVee must immediatly match it with a purpose to perseuer in it that we be not as many are which howe with euery blast and forget what they haue learned afore assoone as they heare any newe thing I wote not what whereby they shewe that they neuer did so much as once tast of Gods truth VVhat is to bee done then As I haue sayde the thing that we knowe to be good must neuer escape vs nother must wee by any meanes bee turned from it but wee must so print it in our heartes as we may stande in it too the ende Thus ye see alreadie what we haue to remember in this text And furthermore whereas Iob sayeth here God forbid that euer I shoulde instifie you let vs marke also that it is no small fault before God to make countenaunce of consenting too suche as mainteyne an euill cace and go agaynst the truth For although a man doo it not with his heart but bee otherwyse mynded in himselfe yet God is blasphemed therein for we knowe how great store hee setteth by his truth So then if there be any that maynteyne an euill cace or set themselues agaynst the truth too deface it or go about any wicked practize if wee doo but onely make countenance too cleaue vnto them or too their partakers it is certayne that wee bee guiltie of the same wickednesse before god And so much the better ought wee to minde this lesson forasmuch as nowe adayes wee see that most men make no bones too agree with the wicked or at leastwyse too beare them good countenaunce although they mislike of their euill doings And although they woulde faine that they were amended yet notwithstanding for auoyding of displeasure and too shift off such battelles as are seene they make a countenance to bow and yeelde vntoo them As oft as they see the wicked aflote and haue their full scope they be fayne to vale their bonnets too them And although they vphold not their euill with ful mouth yet are they so farre off from speaking agaynst it as a man woulde thinke they were adherents and consenters to it VVee see this so ordinarie in the worlde nowe adayes as it is verie rufull There is no man that steppes vp too maynteyne good quarelles but rather it is a common excuse too say I will not meddle ouerhastily I see I shall but bring my selfe in the Briers euery manne will bee in my toppe I will not make it mine owne cace No And are wee not woorthie to bee shaken off at Gods hande if wee bee loth to mainteyne his truth But is it not a wilfull renouncing of God and a separating of oure selues from him of sette purpose when wee giue any token that wee iustifie the wicked and like of their euill cace And what thinke wee too doo or where to become So then it is not without cause that Iob speaketh heere with suche vehemencie as to say God forbidde and that he abhorreth the iustifying of vnrightuousnesse as a thing 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 becoÌ„meth 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

be for him Thus ye see what Iob ment to expresse in this streyne by shewing that seeing God had giuen him the grace to walke aright and he had of long time knowne what is good his heart shoulde not now turne backe againe Then let euery of vs learne by his example too consider well the free fauour that God sheweth vs when hee vouchsafeth too draw vs to the pure fayth of his Gospell For it behoueth vs to thinke that he hath bound vs more vnto him in so doing than if all the solemnest couenants in the worlde were passed betwixt vs VVherfore let vs settle our selues to hold out to the ende when we haue begonne well and let vs followe the way that God hath set vs in assuring our selues that it is he that hath reached out his hand vnto vs And further let euerie of vs recken well the time how long it is ago since we knew Gods truth Howe It is a yeare three ten or twentie since God disclosed himselfe vnto mee and how haue I profited since that time Although I haue not gone so farre forewarde as were requisite yet for as much as my God hath taken me intoo his house and not suffered mee to runne quite away but hath graunted me the grace to holde out hitherto what a thing were it if I shoulde nowe renounce him and giue him ouer were not that an ouerdamnable vnthankefulnesse Lo howe euery man ought to call himselfe to account that he may confirme himselfe in the stedfastnesse that Iob sheweth vs here in his owne persone And that is the poynt which wee haue to marke To be short wee see in this streyne that it is not lawfull for Christians in any wyse to dissemble by making countenance that they beleeue a thing whiche notwithstanding they condemne in reason and whereof they are assured that it is euill Neither must we vse startingholes For what colour soeuer we pretende we shall alwayes bee condemned in our hypocrisie And why For God loueth truth and setteth so great store by it that he will haue vs to sticke to it what soeuer come of it For euen in common matters although a thing seeme to import no preiudice harme nor wrong yet if a man say that hee beleeues it to bee so and in the meane while findeth it cleane contrarie in his heart he is not to be excused But whensoeuer the doctrine of our saluation and of the seruing and honoring of God which are the highest things that can bee do come in question wee must not take leaue nor libertie too swarue in that behalfe For euen in worldly matters it behoueth vs too acknowledge our selues faultie if wee make countenance of consenting vnto that which we mislike But if we vse suche shiftes when Gods truth is impugned by facing it with false and wicked things besides that we betray God wee do also indeuer as much as in vs lyeth to robbe him of the thing which he hath so knit vnto himselfe as it can not be separated from him except he renounce himselfe that is to say of his truth And so let vs marke well what is shewed vs heere by the example of Iob namely that when our Lorde hath bene so gracious to vs as to giue vs fayth in our hartes it behoueth vs too haue our mouth open to make confession of that which wee beleeue and are sure of and to preach the same in due time and place And if wee see that men set themselues agaynst the doctrine which wee knowe to bee true let vs resist them to the vttermost of our power and maynteyne Gods quarell except wee intend to bee false to him And although this doctrine deserue to bee set out more at length yet notwithstanding that whiche I haue comprysed alreadie in small roume is sufficient Now let euery man be thinke him howe hee may fare the better by it for all the whole matter consisteth in the practizing of it Let vs come nowe to that which Iob addeth VVhat is the hope of the Hypocrite sayth he seeing that for all his heaping vp of goodes God plucketh away his soule Here Iob protesteth that hee is not of opinion that God punisheth not mens sinnes in this worlde or that he is asleepe and openeth not his eies but letteth things slippe in such wize heere bylowe as all things vniuersally are turmoyled All things sayeth hee must come to account in the ende howbeit that men perceyue not Gods iudgements by eyesight at the first dash This is in effect the matter that Iob declareth here It behoueth vs alwayes to beare in minde what we haue seene afore which is that the parties which stroue agaynst Iob vphilde that men are handled here according to their deserts and that God doth euermore shew himself good louing and mercifull towardes suche as seeke him and loue him and contrarywise that he forthwith vttereth his rygor and vengeance against all such as despise him specially which bend themselues against him and stray out of the good way But we see the contrarie namely that the good are afflicted and seeme to haue God their enimie bicause hee dealeth exceeding roughly with them when in the meane while we see the wicked liue in their delights and pleasures triumphing as though God hilde them nicely in his lap VVhat meeneth that It is too the ende that by that meane we should perceyue that God doth not execute his iustice fully here but reserueth as well the reward of good men as the punishment of wicked men vnto the last day and out of this life Iob therefore as now declareth that although he sayd afore that God punisheth not the wicked but afflicteth the godly and seemeth too vse excessiue crueltie against such as haue not deserued it and contrarywise to flatter the vngodly yet notwithstanding he intendeth not to rob God of his office that he shoulde not alwayes bee iudge of the worlde and watche too gouerne the state of the earth And howe is that There must no certaine day be set to him neither must hee bee summoned to do his dutie by an houre But it behoueth vs to tarie his leysure paciently and he will make vs too see examples of his Iustice one way or other This is the summe that Iob ment to declare here And although we haue seene this doctrine heretofore yet must it not irke vs too haue it oftentymes repeated considering that it is one of the chiefe poynts that wee ought to sticke vntoo namely that euen in the middes of the troubles of thys worlde we ought neuerthelesse to assure our selues that God suffereth not things to runne too hauocke nor holdeth with the wicked although hee spare them and forbeare to punish them for a time yet are they in neuer the better taking for that but are alwayes vnhappie and there is a secret vengeance prepared for them so as it were farre better for them that God should punish them at the first push than so deferre their punishment

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 staÌ„mereth 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 coÌ„cluding 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 staÌ„d 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 wheÌ„ 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 perfectioÌ„ 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 â–ª 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 theÌ„ 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 presumptioÌ„ 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 â–ª if we shoote at this marke then shall we not roue in the holy Scripture as wee were wont to do For whereof coÌ„meth 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

heatheÌ„ men beare sufficieÌ„t 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 â–ª 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 wroÌ„g 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 opeÌ„ 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 wheÌ„ 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 coÌ„mitted 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 theÌ„ 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 theÌ„ 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 inteÌ„deth 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 theÌ„ 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 caÌ„not iudge betwene white black But what dishonor do such Iudges to their master when they be wilfully ignoraÌ„t or when they fal so aslepe can find in their harts that men should beguile theÌ„ 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 theÌ„ to peruert iudgemente right after that sort Peraduenture they wil say there is a reason And what reason A stark lye TheÌ„ if Iudges be double minded that men may bend theÌ„ 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 becomeÌ„ theÌ„selues aduocates of vntruthes and fall to foysting in of lies to ouerthrow the right Perchance some cace shal be so throughly clere that eueÌ„ 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

according as we see eueÌ„ by that which is come to passe Let vs marke I say that wee must not iudge of Gods help according to euery moment of time For that were to great a restrayning of it but wee must tary the end and though we see that our Lord openeth not his eares to our requests yet shall the end of our afflictions be always happy if we continue in calling vpon him So then howsoeuer the world go with vs let vs not surmize that he wil not heare vs when we besech him For why we see what happened vnto Iob when he sayth they shall cry and not be heard it is a threatning that can light vpon none but the vnbeleuers For if we crie namely in fayth and hope it is certaine that the promise which was spoken of shal be vnfallible But forasmuch as the crying of the faythlesse is but a howling and roaring without any trust in God and that although they know that without him they be but forlorne fordone yet they set not their minds vpon him therfore they are not heard VVherfore sith we see this temptation of crying and not being heard did light vpoÌ„ Iob let vs coÌ„clude that if god make not couÌ„tenaÌ„ce to heare vs it is not for that he reiecteth our prayers or passeth not for theÌ„ but he holdeth aloof to make vs coÌ„tinue in praier For it is not inough to haue praied once and to haue said alas lord wilt thou not pitie me But we must hold out in it and if he delay wee must not cease to passe yet stil further vntil we know that he hath heard vs Furthermore let vs mark wel that although God pretend not to heare our prayers yet notwithstanding he sheweth that he heareth them And that it is so Behold Iob who coÌ„plaineth that hee cried and was not heard had bin vtterly ouerwhelmed if our Lord had not heard his request how beit that he perceiued it not and thus ye see how our lord worketh oftentimes in vs and yet to our imagination we cannot discern that he helpeth vs and why For if we staÌ„d scanning after what maner God helpeth vs it entreth not into our vnderstaÌ„ding VVhy for we be rude and grosse neuerthelesse our lord sheweth vs in time that he ceassed not to be neere vs eueÌ„ when we thought he had forsaken vs And although his neerenesse were secrete Yet ceassed he not to make his power droppe down into vs coÌ„tinually So then let vs inure ourselues with these temptations namely that when we pray vnto god in our troubles and feele no ease but rather that the mischeef increaseth and that God whetteth himselfe agaynst vs too greeue vs the more when wee seeke vnto him wee must not therefore be out of hope but tarie his leysure paciently and say Truth Lord this battaile is right sore But what for that Seeing that Iob which was a weake man as wee bee hath passed that way let vs pray God to strengthen vs by his holy spirit For the grace which hee shewed to Iob at that time and to Dauid in his time and too all the rest of the faythfull in theyr tymes is not abated at this day Ye see then that it behoueth vs to fight till we haue fully gotten the vpper hand of this temptation which is greatest of all others which is when we call vpon god and are not herd But there is yet more when Iob sayeth thou hast turned thy selfe agaynst me and art become as though thou wert cruell By this saying hee meeneth not onely that he was not deliuered from his miseries and aduersities nor eased of them but also that the fire seemed to be the more kindled that the gulfs seemed to be open the wider and to be short that he appayred his cace by calling vpon God as though hee did put God in mynde too punishe him the more You may see now that it is a great temptation for a man to pray in his calamitie and not to be heard and as Iob hath felt that so may we also oftentimes feele it But it is a farre greater greef when we looke to neere vpon it that is too say when our calling vpon God doeth so little auayle vs as it seemeth rather to prouoke him more and that our so dooing maketh him the feercer agaynst vs How so As thus ye bee importunate vpon mee and I will giue you as much as you are able to beare my rods were light before I did but as it were ticke you with my little finger but now I will lay on you with maine strokes I will drawe my sworde and beate you downe too the ground It seemeth then erewhyles that we gaine nothing by praying but onely put God in mind to be more rough and sharpe with vs and to vexe vs the more and to make our afflictions the greeuouser and to exceed so farre as to consume vs vtterly Lo what shall seeme vnto the faythfull as euery one of vs shall find in himself But what is to be done herevpon Let vs marke well how it is declared hereby Iob that we must not think it strange when God listeth too trie our fayth after that sort nor say that wee faint and that the miserie shall but increase by it For although hee heare vs not at the first but pretend to bee as yet still more stirred against vs yet notwithstanding although such things come in our mind let vs trust that he will succour vs and that according as our troubles increase so also hee will succour vs in such sort as hee will not suffer vs to quaile Then shall we be continually vphilde by his hande howbeeit after an vnknowne maner and when he shall haue throughly exercised our faith he will make vs to feele that hee was not alienated from vs when he afflicted vs Thus ye see howe it behooueth vs to practise this sentence to the ende that if we seeme not to be heard we may not faint nor be dismayed and ouercome but hold out to the vttermost whatsoeuer temptation God sendeth vs Yea and though we see death present before our eyes insomuch that we be as it were drowned in the gulf of hell yet let vs not doubt but that like as our good God heard his seruant Iob so also in the end he will giue a good and happie issue to all our aduersities Nowe let vs fall downe before the face of our good God with acknowledgement of our faultes praying him to touche vs in such wise as wee may turne to him with true repentance and that by being exercised in the manifold wants miseries and afflictions that linger vpon vs in this temporall life we may be rightly humbled vnder his obedience to giue our selues wholy to his seruice and to put our selues into his hande acknowledging that he hath all power and authoritie ouer vs and that in the middest of all the distresses wherewith wee bee combred it may please him so to asswage all our greefes by

were before men nother muste wee rest our eyes vpon them but we muste beholde the heauenly iudge and vnderstande that it is he to whome wee muste make our answere and yeelde our account Marke that for one poynt Furthermore as I haue touched alreadie Iob acknowledgeth here that God will not suffer vnchaste lookes vnpunished And why For they are all of them sinnes And afterwarde hee addeth that the vnrightuous man shall be cut of VVherein hee sheweth that hee whiche hath giuen his eyes to vanitie is condemned for a sinner and a wicked man before God notwithstanding that hee haue not consented fully vnto it Let vs beare in minde what hath bene sayde concerning Iobs tyme For although we know not whither he liued before the lawe or no yet notwithstanding he liued afore the Prophetes times as wee haue declared in that mention is made of him as of a man of auncient tyme And so ye see that Iob was in such time as God had not yet giuen any large vtteraunce of his doctrine nor suche lyghte as came afterwarde For the Prophets did greatly inlighten the things that were darke in the law Iob liued afore their time and therfore had but as it were some litle sparke in respect of the doctrine that was afterward and yet neuerthelesse he knewe he coulde not be tempted to any euill luste but he should be blameworthy before god And what shall wee bee then who haue the sunne of rightuousnesse shyning vpon vs in the highnoone day For beholde Iesus Christ with his Gospel bringeth vsso great light as we haue no excuse If wee say I vnderstande it not it is too high and profounde a matter what haue wee not doctrine large ynough seeing that Gods will is shewed vs too the full How then shoulde we be excused if wee knewe no more than Iob knew And heerein it is to be seene howe greate and horrible Gods vengeance is in the Popedome seeing that those beasts durst denie that a man sinneth when hee is so tempted vnto euil hath such prouocation in him and conceiueth so euill thoughts sobeeit that he consent not throughly to it But Iob who as I haue declared already had no doctrine at all in coÌ„parison of that we haue did neuerthelesse know this well ynough And therefore let vs looke more neerely to ourselues seing that God hath graunted vs such grace priuiledge as to make his truth much more knowne vnto vs thaÌ„ it was at that time let vs be watchfull assoone as we opeÌ„ our eyes espy any vanitie or euill affection in vs let vs thinke with our selues Ã´ there is some euil hid vnder this we haue offended our God therfore our eyes are attaynted already seeing that the euill sheweth it selfe abroade If there bee sparkes is it not by reason of fire Therfore we must learn to condemne ourselues and vndoubtedly if it were not for Gods mercy wee shoulde be ouerwhelmed for it For that is the portion of our heritage that is prepared for vs from aboue True it is that men cannot iustifie vs but we muste be fayne to appeare before God who will iudge of the matter farre otherwise And Iob sayeth expresly from aboue from heauen The repeating of this worde here is no superfluous speache And why For hee maketh a couert comparison betweene Gods iudgement the opinions that we can purchace afore men Ye see then that men may iustifie vs in all poyntes and not know our filthinesse and pouertie by reason whereof wee shall be taken for little Angels and thervpon thinke that there is nothing amisse in vs but what haue we gayned by it Nothing at all for behold how Iob calleth vs vp aboue Very well true it is that sinners may perchaunce cleere themselues and easily be allowed among men For there shall bee nothing but vertue to outwarde appearance but they muste come vp aloft and there will God ouerthrow all the vayne opinions that haue reigned for a time And therefore lette vs learne that like as we are blameworthy in that wee haue bene tempted to wicked lustes so also our hyre is prepared from heauen that is to say from aboue except oure good God spare vs vse his fatherly goodnesse towards vs Thus yee see what wee haue to beare in minde to the ende we may magnifie the goodnesse of our God in that he punisheth vs not with rigour and also be prouoked to aske him forgiuenesse of our faults from day to day Now it is sayde immediatly is there not a cutting off for the vnrighteous and a punishment for such as commit crymesâ—doth not God looke vpon my wayes and doth he not nuÌ„ber all my steppes Heere Iob expresseth plainelye the portion and heritage whereof he spake And it serueth to wounde vs the more to the quicke by the feeling of our sinnes True it is that he standeth not vpon all the things that are spoken of in the lawe nother vseth he so many wordes but yet doth the holye Ghoste gyue vs heere a common lesson by his mouth For when there is any talke of Gods iudgement and of the punishment that he sendeth vpon sinners we are so slow as the same moueth vs not a whit therfore our Lord is fayne to waken vs to make vs feele better how terrible his wrath is that it is a horrible thing to haue it so against vs Thus ye see why Iob addeth the declaratioÌ„ that is coÌ„teined here saying is there not a cutting off for the vnrightuous or shall not the wicked man bee punished what is ment by this cutting off that the wicked deserue to be rooted out that God should vtterly ouerwhelme them and destroy them according as the woord Cutting of importeth more than heyre and heritage For as I haue sayd men beare themselues in hande that they shall scape with some light punishment and like as when an offender is kepte in pryson and knoweth not that he hath deserued haÌ„ging he beareth himselfe in hand that he shall scape with a whipping or that hee shall be banished euen so say I men conceyue not Gods wrath as it is neither knowe they the punishmentes which they are woorthy of bycause they thinke not of the euerlasting death VVe see then how Iob after he had spoken of the portion which is prepared froÌ„ aboue for the wicked doth not without cause adde that there is a cutting of coÌ„fusion to destroy them vtterly And heereby wee knowe that Gods spirite reproueth vs of rechlesnesse If we were attentiue at the first to know Gods iudgemeÌ„ts or at leastwise to vnderstaÌ„d our owne faultes we should not haue neede of the doubling of his woordes it were ynoughe for vs to haue bene warned in one single woorde But after that the holie Ghoste had spoken of the portion that God prepareth for all the despisers of his lawe nowe he addeth a cutting of bycause we be as it were brutishe and when a man telleth vs a

bosome that is too say not too hyde it but to lay it open True it is that when a man knoweth his sinne it is possible that hee shall become desperate as it happened both to Cain and Iudas Neuerthelesse we cannot come to repentance nor desire forgiuenesse at Gods hand nor finally be deliuered of our offences vntill they be layd open and all hypocrisie be set aside Furthermore he that is come to the knowledge of his sinne is at defiance with it in himselfe will desire no more to hyde himselfe to the worldward according as we see that we haue alwayes vntruthes in our mouths to iustifie our selues withal There will be no such thing in vs for repentance bringeth true humilitie Therefore as for him that is conuicted before God to haue done amisse and willingly acknowledgeth his fault with out shrinking backe no doubt but he is also readie to condemne his offences before men and to shew that he is sorie for them But let vs nowe see if the thing that was in Iobs time be not increased nowe adayes in so muche that there is nothing more rife than hypocrisie Truely we see by this text that it is no new thing for men to seeke to disguise themselues and too take couert when they haue done amisse It hath bene so at all times and as I sayd afore it began at Adam hath continued vnto this day Howbeit we see such shamelesnesse in the worlde at this present that those dayes were nothing in comparison of these we see now For if one go about to warne a man of his sinne hee shall finde a brasen face to denie it when the thing is altogither manifest The partie shal know wel ynough that his euill doing is knowne and yet notwithstanding he will not haue it spoken of but would stoppe euery mans mouth with his outfacing of it Yea and many times he contenteth not himselfe with such shamefull deniall but also falleth too quarelling and threatning of them that speake of it Then if men did hide their faults in Iobs time they doo it much more in these dayes â–ª But yet for all that it is no sufficient defence nother shall it be receyued before God according as wee see in this text Although all men be hardharted and wilful so as no man will come to reason but when folke labour to drawe sinners to repentaunce they kicke agaynst them lyke restie iades lette vs assure our selues that Iobs example is set forth for our learning and that wee must not followe the common trade nor say euery man doth so it is the common custome No but let vs looke vpon God who draweth vs the contrarie way VVould men iustifie mee And God will haue euery of vs to condemne himself â–ª Do men conceal their faults to the end they might be vnknowne God will haue vs discouer them yea euen with all lowlinesse Then behoueth it vs to come to that poynt and not to say I see all men doo so and it is euery mans custome VVhat though Men did so in the time of Iob but they were condemned by the holy ghost Therefore when wee see men do the like now adayes that is to say that noman confesseth his faultes yet neuerthelesse let the faythfull learne to frame themselues to that whiche is shewed here that is to wit not onely to mourne before God but also to shewe before menne that they bee sorie in theyr hartes and condemne themselues in such wise as they may become their own iudges and obteyne mercie of the heauenly iudge by returning vnto him To be short we see that hypocrisie is condemned by this text The best for vs were to absteyne vtterly from sinne and to keepe our selues from it But forasmuch as wee bee so frayle as wee cannot liue in this worlde without taking manye falles the remedie is to stoupe and mourne before God and moreouer not to go aboute too saue our honestie in such wise afore men as wee shoulde not yeeld our selues guiltie as often as need shall requyre True it is that God commaundeth not a man too proclayme it in the streetes when he hath done amisse and say I haue committed such a fault for that were rather to cast a stumbling block But yet it standeth vs vpon to mark what is sayde in the holy scripture namely first of al that we must be lowly towards our neighbours assuring our selues that wee bee infected with many vices VVhat is the cause that a man despyseth al other men and can beare nothing at their hand but thundereth at them when they haue done amisse VVhat is the cause of it I say but this Hypocrisie For if wee knewe our owne infirmities surely they would as it were brydle vs that wee should not condemne other folkes at auenture but begin at our selues Thus yee see the first thing that we haue to do and which is commauÌ„ded vs by the holy Scripture So then are wee milde and gentle in bearing one with another It is a kinde of confessing our owne sinnes The second thing is that when wee haue offended any man it behoueth vs to come to reason For wee see that otherwise we haue no accesse vnto God according also as our Lorde Iesus Christ sheweth vs that our Sacrifices and offerings shall not be accepted vnlesse we be reconciled to our neighbours when we haue offended them Therfore we must learne to be sorie in their behalf if we knowe our sinnes And thirdly when we haue giuen any cause of stumbling let vs come humbly to amende it yea and so to amend it as the euil may not be borne withall nor we kick agaynst the spurre Thus ye see the three confessions which the scripture requireth of vs as in respect of men Herewithall let vs marke that all this commeth and proceedeth of the sayd right meening which we haue in sorowing before god For vntill we be fully sory at the hart that we haue offended we shall neuer make a pure and right confession before men for whatsoeuer wee doo it shall bee but feynednesse And so it is certaine that those whiche shall haue confessed themselues before God to be such as they be will also haue the modestie of not iustifying themselues afore men For it is a mockerie when any man shall say Oh I I know my self a sinner before God and yet notwithstanding shall bee so wilfull towards men as no reason nor truth can be wrung from him Such an one sheweth that the diuell hath bewitched him and that he hydeth his faults and layeth theÌ„ vp in his bosome as much as hee possibly can VVherefore let vs marke well that if wee bee come to the poynt of feeling our sinnes and of beeing ashamed too haue transgressed Gods lawe and too haue done against his rightuousnesse wee shall haue no more pride to hinder vs from making a pure confession and such as wee ought too make before him Furthermore it behoueth vs also to marke howe it is

downe before him Lo what we haue to marke And therwithall also we must come from the earth to the meÌ„ It is said that a righteouse maÌ„ wil haue a care of his horse his oxe and his asse but the wicked men will turmoyle their brethreÌ„ and neyghbours in eating vp the sustenance of their life without any equitie Therfore when we heare any speaking of the earth and the beasts let vs vnderstand that it is to the end we should be the more indifferent towards our neighbours which are our flesh and blood and of the self same nature that wee our selues are So that if we vse any tyraÌ„nie and crueltie that thing must needs be fulfilled on vs which is said in the holy scripture namely that our withholding of the wages of such as haue trauayled and taken paines for our profit shall cry vnto heauen and all creatures shall beare witnesse of the wrong extortioÌ„ that we haue don to our neighbours according also as the Prophet Abacuk speketh of it saying that the walles of the houses which are builded with deceyte extortion shal cry out loude and shirle and play the quirresters in that behalf as they terme theÌ„ so as they shall answere one another on either side the one side singeth behold blud the other behold murther the one behold deceipt the other behold crueltie the one behold pilling polling the other behold couetuousnesse the one behold periury the other behold robberie and another behold spightfulnesse So then let vs marke wel that according as wee shall haue abused the creatures of God so must they aske vengeance against vs at the latter daye And therfore let vs take warning hereby to walke with such coÌ„science as wee may go with our heads vpright not as perfect before God to beare out his iudgement and vengeance but rather as it maye please him to receiue vs by his infinite goodnes so to guide vs by his holy spirit as we may apply our indeuer to serue him with a good conscience according to the grace he shall haue giuen vs. Now let vs fall downe before the face of our good God with acknowledgement of our faults praying him to make vs so to feele them as wee may haue our whole recourse vnto his mercy and therewithall euery of vs so inforce himselfe to walk in purenesse of life as we may be able by the power of his holy spirit to resist all teÌ„ptatioÌ„s and to follow whether soeuer he cal vs and iustly protest that wee haue serued the liuing God and sought nothing but too glorifie his name as it becommeth Christians too do For the performaunce wherof it may please him too grauÌ„t that all the time of our life we may seke altogether to please him and by that meanes edifie one another too drawe euen the silly ignorant sort to the light of the Gospel whervnto our good God calleth vs by his grace and that to the same end it may please him c. The Cxix Sermon which is the first vpon the .xxxij. Chapter THese three men left speaking to Iob bycause he esteemed himself to be righteouse 2 And Eliu the Sonne of Barachel the Buzite of the house of Ram was angrie and sore displeazed with Iob bycause he sayd he was more rightuouse than God. 3 Also he was angrie with this three freends bycause they had made none aunswer and yet condemned Iob. THat wee may fare the better by that whiche is conteined here and by the things that we shall see hereafter we must beare in mind what wee haue seene heeretofore namely that Iob hauing vndertaken a good case did haÌ„dle it amisse and that those which came to coÌ„fort him hauing vndertaken an euill case vsed good argumeÌ„ts apparaÌ„t reasons wherof profitable doctrine might be gathered And therfore ther was a fault in theÌ„ bycause they laid not a good fouÌ„datioÌ„ and there was a faulte in Iob bycause he builded amisse vppon a foundation that was good in it selfe And that is the cause why it is said now that Eliu the Buzite was angry inflamed with wrath bycause those said men had not disproued Iob and yet notwithstanding had condeÌ„ned him and also that he was angry with Iob bycause he went about to iustifie himselfe about God. So we see that this anger of Elius was not without cause aswell against Iob as against his three frends that came to comfort him For although Iob had a iust and reasonable quarrell yet did he farre ouershote himself and although the other alledged very good reasons yet did they resist God for their reasoning was to an euill purpose Now in the meane whole it is said that Iobs three freends left off to dispute any more against him bycause hee thought himselfe to be righteouse VVe haue seene that Iob made not so great accompt of his owne righteousnesse but that he thought there were many faults to be found in him and therfore on the contrary parte he protesteth himself to be a wretched sinner Howbeit he wold not condeÌ„ne himself at the will of those which iudged amisse of his afflictioÌ„ The opinion and imagination of Iobs three freends was that Iob was a castaway before God bycause hee was handled so roughly But it is sayd that we ought to iudge discretly of the party whom god correcteth For we must not coÌ„clude that euery maÌ„ is punished according to his offences Some times God spareth the wicked and wincketh at their misdedes and that is to their sorer damnation For they shall pay right dere for Gods goodnesse in tarrying for theÌ„ so pacieÌ„tly Then if God do sometimes make no couÌ„tenance of punishing those that haue deserued it let vs not therfore think that they haue made the better market nother let vs iustifie theÌ„ bycause God spareth theÌ„ And contrariwise wheÌ„ we see a man beaten with Gods scourges let vs not therfore think him to be wickeder than all the rest of the world For it may be that God will trye his pacience not punish him for his sinnes Now Iob would not coÌ„sent to this fonde doctrine of his freendes and that is the cause why he seemed to them to iustifie himselfe though he ment no such thing And therfore as hath ben hertofore shewed let vs beware of vndertaking any euill quarrell For we shall be blinded and it will seeme to vs that if a man agree not fully with vs he is so condemned as we ought not to haue any further talke with him But before we enter into disputatioÌ„ let vs be wel assured of the truth There is nothing worse than to be to hasty we know that these ordinary prouerbes are continually put in vre amongs vs namely that hast maketh wast and that a foles bolt is soone shot Seing it is so let vs learne to hold our iudgement in suspence vntill we be throughly assured of the truth And herewithall let vs marke that oftentimes it may happen that we shall be wroÌ„gfully coÌ„demned before men

And although that such as do backbite vs haue their mouthes stopped and haue not any reason to conuince vs withall yet they wil not cease to be caried away with such spite as to slaunder vs and to cast foorth wicked words against vs Hereby we be warned that if men bee so maliciouse as to coÌ„demne vs without proof we must not take it to much to hart For it is no noueltie It happened to Iob that excellent seruant of God and at this day we see that the papists thinke ynough to haue decreed that their lewd errors superstitions and false doctrines are good For they steppe to it with a maysterly style that it is ynough for them to haue determined it to be so There is no entring into disputation nor any serching by reason how things go For to their owne seeming they haue all authoritie and therevppon they thunder against vs But in the meane seazoÌ„ we know that truth is on our sides and we are fully resolued of it VVherfore let vs resist such temptations and not be abashed at them seing that at all tymes they that had no reason for themselues haue notwithstaÌ„ding not ceassed to condeÌ„ne the good case boldly and without remorse of coÌ„science Seing theÌ„ that the diuel blindeth theÌ„ so let vs always kepe on ouâ— course sticke stedfastly to the truth that we knowe And for our owne part also let vs take warning to walk more leysurely wheÌ„ we haue ben anywhit to hasty For oftentimes it will fall out that the childreÌ„ of God shal be ouerseene not haue stay ynough of ourselues Therfore let vs not go on still neither let our rashnesse bee matched with wilfulnesse Truely it is a hard thing For he that hath once ouershot himselfe doth commonly become wilfull Howbeit when we haue done amisse we must not coÌ„tinue in euill but rather learne to restreine our selues saying I haue here exceded measure I know well I haue not bridled my self with such modestie as I ought to do VVhat is to be don Oh I must not harden myselfe but seing I haue taken a wrong way I must returne backe againe Ye see then that by the exaÌ„ple of Iobs freends the holy ghost warneth vs first to be wel aduised that we take no quarrel in haÌ„d rashly against God and secoÌ„dly that if we happen to be ouerseene we must not in any wise be wilfull nor proceede in our euil but acknowledge our fault and labour to amend it out of hand As concerning Eliu of whom mencion is made here it is not without cause that the scripture sheweth vs of what stock he came according as he is named the Buzite of the house of Ram. For here wee see first the auÌ„cientnesse that we touched heretofore the â–ª principal point also which God meÌ„t to declare vnto vs is that there hath always remained some good seede of religioÌ„ among those that were wrapped in many fond fancies And that is a very notable point For we knowe that the world did out of hand fall away from God and all men turned aside to corruptioÌ„ and lies I meene euen immediatly after the floud notwithstanding that the vengeaunce of God were so horrible and worthy of remembraunce and that the children of Noe whiche had escaped hauing liued a long time after might tell their children and successors after what maner God had taken vengeaunce of the wickednesse of the world For notwithstanding all this yet they fell all away and forsooke the right religion turning aside vnto lies idolatrie all other disorders Herein we see that men are exceeding frayle and that there is nothing harder than to hold them in the feare of God in good religion True it is that in respecte of euill wee bee but too stedfast wee cannot bee bowed aside and if a man wold go about too amend the euill in vs he knoweth not at whiÌ„ch ende to begin nother can he bring it to passe bycause there is suche a piteouse hardhartednesse in vs But as for goodnesse wee forgoe it byandby there needeth nothing to thrust vs from it VVee haue a faire mirroure hereof shewed vs in this that men went astray and forsooke the pure knowledge of God so soone after the flud notwithstanding that they were told of it And here withall wee see in this example of the persone of Eliu that God hath always left some good seede in the middest of darknesse and that there hath alwayes bin some good and holy doctrine And why To the end the vnbeleeuers shoulde bee left vnexcusable so as they coulde not alledge that ignorance reygned ouer all For wherof came it that God was not serued and woorshipped purely but for that men turned their backes vpon him And they dyd not that through a simplicitie wherevnto they might gyue some colour of honestie but rather of a stubborne wilfulnesse Men are loth to be beguiled yea or to seeme to be beguiled but wheÌ„ it coÌ„meth to the seruing of God they shet their eyes quench all the light that shyned in them and seeke nothing but to giue ouer themselues to all trumperie This is the thing that is shewed vs here But it behoueth vs to way wel what hath bin treated of heeretofore namely that althoughe these men were no Prophets of God yet notwithstandyng the doctrine that proceeded from them had such a maiestie as it might ryght well beseeme the person of Prophets True it is as I haue sayd that they did misapply it But yet notwithstanding there was an excellent spirit in them And in very deede as I haue declared afore the things that haue bin set out by them ought to bee receyued as out of the schole of the holy Ghost And although these personages were so excellent yet were they not taught by the lawe of Moyses but were separated from the Churche of god For if the lawe were published at that time whych thyng is vncerteyne yet were they distant from the countrey of Iury and had not any felowshippe with them that they might bee partakers of the doctrine whiche God had simply appoynted for his people VVe see then that men which had no scripture nor any thing saue the doctrine whiche Noe and his children had sprâ—â— abroade after the fludde are Prophetes of God and haue an excellent spirit And although they dwelt in a straunge countrey yet we see that God had giuen them a knowledge sufficient too edifie all the common people Thus ye see how the world could not bee excused of ignorance For although idolatrie reigned in the time of Thare and Nacor and that they themselues also were idolators as it is sayd in the last chapter of the booke of Iosua and that those whiche came of them folowed theyr steppes yet notwithstanding Elia which was of the house of Ram and the other three were exempted from the common corruptions of that tyme And so wee see that the pure religion was not quite abolished among them but that

they had a sufficient doctrine to leade them to God and to conuince the worlde of the wilfulnesse and ignoraunce that was in it Thus yee see what we haue too marke in the first place Also when we heare it sayde that God gaue men ouer to walke in destruction Let vs mark well that it is bycause he was not so graciouse to all men as to giue them the peculiar doctrine whych hee had reserued to his owne people and Churche but yet was that no excuse for them God therefore did let all men runne astray and they were all drouned in destruction Neuerthelesse there continued alwayes some seede in theyr harts whereby they were so conuicted as they could not say that they knewe not God nor had any religion nother could any of them cleare hymselfe from it For it aboade ingrauen in their consciences that the world was not made by it selfe but that there was a heauenly maiestie wherevnto it must needes bee subiect Verely Sainct Paule speaketh expresly of the records which God hath imprinted in his creatures insomuch that the order of the world is as it were a booke to teach vs and ought to lead vs vnto god Howbeeit heerewithall it behoueth vs too come to that which is treated in the second chapter to the Romaines namely that God hath grauen such a certeintie in our coÌ„sciences as we cannot wipe away the knowledge which we haue of good and euill Euery man hath not so muche knowledge as wee heare that Iobs three freends had But yet notwithstanding we shall neuer find any man so rude and barbarouse but hee hath some remorse of conscience and knoweth that there is a God and hath some discretion to condemne the euill and to allowe the good God then hathe left these traces and crankes in the harts of the ignorantest to the ende that men myght not couer themselues with any excuse but be condemned by the inditement that is laid vp within themselues And by the way let vs marke that it was foolishly done of meÌ„ to fight againste God in maintenaunce of the doctrine which had reygned among theÌ„ For seeing that the knowledge of God hath shyned so cleerely in the world as all men might be inlightened by it as wee haue seene afore How is it possible that they should gyue ouer themselues to so grosse a beastlinesse as to worshippe stocks and stones to honour the Sunne and Moone to make puppets and quite and cleane to forgette the liuing God Howe could this come to passe For it is all one as if a man shuld wilfully runne headlong against a thing at high noone or like the stumbling of a drunken man that reeleth asyde though he see the right way before his eyes VVe see then that men swarued not aside through simplicitie but that they spighted God through a purposed malice And therfore let vs consider it well to the ende we runne not any more to these wonted shifts to say I pray you if men bee so dazeled as they know not any thing concerning God ought it not to serue to excuse them when any man alledgeth this let vs on the contrary part take that for our answere whiche is sayd in Sainct Iohn namely that the light shined in darknesse and we see the same by this present example For it had bin vnpossible for men too haue runne astray into so grosse and outrageous superstitions if they had not wilfully throwne themselues intoo them Their ignoraunce therfore was matched with wilfulnesse and stubbornesse when they forsooke the right way of saluation and gaue themselues ouer too their Idols Lo what we haue to beare away And it warneth vs to be the more ware in walking whyle we haue the light with vs I haue sayd already that if God be so graciouse to vs as to shewe vs the way it behoueth vs to make hast and it is no time for vs to sleepe and much lesse to shet oure eyes wilfully At this day we see that greate darknesse reigneth ouer most parte of the world The wretched Papists go astray and knowe not what they do And why For God hath giuen them ouer as they be woorthy and forasmuch as they haue forgotten the truthe his vengeaunce must needes come vpon them as a waterflood to ouerwhelme them and drowne them in destructioÌ„ But wee on our side haue Iesus Christe who is the Sunne of righteousnesse that shineth vpon vs And therfore we must not haue ourâ— eyes shet but we must walke whyle the day lasteth following the exhortation that is giuen vs heere that we become not guiltie of wilfull defacing of the knowledge which is giuen vs at these dayes Thus yee see what wee haue to marke in the first place of this sentence Now as touching the anger of Eliu let vs marke that it is not blamed heere as an inordinate passion but it is a good and alowable misliking bycause it proceedeth of a zeale that Eliu had toward Gods truth when hee saw Iob iustifie hym selfe in such wise as be esteemed himselfe more righteouse than God. Iobs freends had not this knowledge For they hyld opinion against him that he was a wicked man and Iob declareth that he was not so No more was hee indeede Howbeeit as I haue sayde he exceeded measure and although his cace was good yet did he handle it amisse and tooke an euil way with it Eliu therefore marketh Iobs ouershoting of himselfe and his murmuring now and then through impaciencie and how that therein hee wente about to iustifie himselfe aboue god Agayne he is angry at those that tooke vpon them the euill case vnaduisedly were not able to compasse it but were confounded in it when it came to the pintche Behold then how Eliu is inflamed with anger but not without cause and forasmuch as his zeale was good therefore the holy ghost allowed the anger and wrath that was in him But by the way it behoueth vs to marke this saying that Iob intended to iustifie himselfe aboue God. Truely his intent was not so and he would rather a huÌ„dred times that the earth had swalowed him vp or that he had neuer bin borne into the worlde than to haue thought such a blasphemie And truly I haue told you that as often as he ouershot himselfe it was not to conclude fully so but it was through the raging of hys passions according as it is very hard for men to stay theÌ„selues but that many passions shall oftentimes escape them Ye see in what cace Iob was and how in the end hee alwayes condemned himselfe and when he had done amisse would not excuse it How is it sayde then that hee intended to iustifie himselfe aboue God This saying conteyneth a good and very profitable doctrine For here we be taught that we may sometimes happen to blaspheme God when we thinke not of it In what sort In pleading against him If we allow not all things to be good whiche God doth and specially when hee afflicteth

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 ã€ˆâ€¦ã€‰ betweene the anger that proceedeth of godly zeale a ã€ˆâ€¦ã€‰ the anger that any of vs is moued withall either for h ã€ˆâ€¦ã€‰ goodes or for his honour or for any respect of his ow ã€ˆâ€¦ã€‰ For hee that is angrie and displeased through a priuat passion is in no wise to be excused and although hee al ã€ˆâ€¦ã€‰ ledge that it is for a good cause yet notwithstanding h ã€ˆâ€¦ã€‰ offendeth God in beeing angrie For wee bee too blin ã€ˆâ€¦ã€‰ in oure owne passions Therefore marke this for on ã€ˆâ€¦ã€‰ 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 angriâ— 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 wheÌ„ 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

that he will blisse their honest behauiour and make them to profit more in two yeres thaÌ„ those ouerhast efellowes shall do in foure VVee see what hapneth vnto fruites If a fruite bee too soone ripe and come soone to his perfect colour it doth also fade away incontinently but the fruite that is more latewarde is of longer continuance Euen so is it with such as will put forth them selues before their time Truely they may beare a goodly shewe and haue some taste in them but it shall haue no substancialnesle in it Contrariwise they that are shamefast and honest and not presumptuous to put forth them selues hastily will surely be slowe But yet in the meane season oure Lorde giueth them a fruite of longer continuance Thus yee see a good point to beare away in this sentence True it is that modestie is a vertue conuenient for all menne but yet ought yong folkes to marke that which is sayde heere namely that they must yeelde honor to their Elders acknowledging that they for their owne part may haue excessiue passions which had neede to be restrained by other meÌ„ For they are not sufficiently stayde of their owne nature and againe they haue not experience to bee so skilfull as were requisite Furthermore when a yong man hath behaued himself so modestly he must in time conuenient viter the thing that God hath giuen him yea eueÌ„ though it were among olde men For the order of nature letteth not but that when olde men discharge not their duties yong men may supply the roome in that behalfe yea euen to ehe shame of those that haue liued long and mispent the time that god hath giueÌ„ them or rather vtterly lost it Ye see then that the meane which we haue to hold is that the reuerence which yong folk beare to their Elders must not hinder the continuall maintenance of the truth that God shuld not be honored vices suppressed For it may com to passe that the elder sort shall be destitute of Gods spirit or else leud persons that shall haue nothing in them but craft and vnfaythfulnesse or else they shal be wilfull and brainelesse Now in such caces ought yong folkes to bee hilde so vnder the yoke that they should by the authoritie of their elders be turned away from God and his word and from the thing that is good and holie No. Then let vs marke that this modestie importeth not that yong men shoulde become sheepishe to discerne and know nothing but that it is ynough that they presume not of theÌ„selues to skirmish and cast their froth before their time Let them hearken let them be teachable let them bee alwayes willing to keepe silence when any good matter is in debating and specially let them beware of stepping into other mens places That beeing done if they see the elder sort shew not good example specially that they peruert the good by turning it into euill then as I said it is mete that Gods spirit shuld shewe it selfe where it is Like as in oure time they that haue bin misled in the superstitions of poperie the longer they haue liued in the worlde haue still the lesser knowledge Nowe to tarie till God shoulde serue his turne by them I meane commonly it were not needefull These then are aged men that haue had long experience But what for that They haue beene plunged in darkenesse and ther is no knowledge of God in them nor any purenesse of Religion VVhat then could such aged men bring but onely a greater wilfulnesse For they haue beene so saped in their errours and so wholly giuen vnto them as there is no likelyhoode of any meanes to bring them out of them Nowe if God list to call yong men to publish his worde abroade It were no reason that the holie Ghoste should bee so brydeled that yong men might not speake and olde men be contented to heare them True it is that like as God calleth some of all sorts so hath it commonly beene his will to bee serued by the elder sorte neuerthelesse hee hath declared also that his truth is not tyed vnto age So then wee see nowe what modestie ought to bee in all men generally and specially in yong men that is to witte that they must yeelde them selues quietly too learne so farre as occasion shall bee giuen them and not desire to vaunte them selues nor bee led with fonde longing to make a shew but receyue the things with silence which shall be alledged by others and not make so much of their owne paynted sheath as not to acknowledge that they haue neede too bee guyded and gouerned by those that are of more experience This doone wee shall not neede to bee restreyned from iudging vnder the shadow of eldershippe nor to goe lyke sillie beastes and to holde all things that come out of their mouth to be as the word of God bycause they say it muste bee so For discretion ought to be matched with zeale according as I haue declared alreadie that the spirit of God conteyneth both of them in him So then if there bee modestie in men there must be also zeale and discretion and wee must not onely not bee brideled by the authoritie of suche as haue liued long but also if the whole world were brought against vs yet oughte not antiquitie too preiudice the thing that is rightfull and necessarie As howe I haue tolde you alreadie that if al the old men in the popedome had conspired against the Gospell and would haue other men to stande to their accustomed fashion it is not ment that their ancientnesse shuld shet God and his word out of the dores or that yong men shoulde bee letted to maynteine the truth although that the olde men set themselues against them and would haue all other men to holde themselues to their customes bycause they haue mainteyned the euil a long time For those to whome God hath giuen better grace ought to steppe vp against them Howebeit it behooueth vs to passe further and if any man say vnto vs howe nowe It is aboue a hundred yeares ago since oure fathers and forefathers haue lyued after that sorte or it is fiue hundred yeares yea or a thousand yeares ago since these things haue beene obserued and since menne haue hilde them for a lawe and infallible rule I say if men alledge this antiquitie of time yea or if a man shoulde alledge from the creation of the world yet must not Gods truth bee oppressed vnder that shadowe So then wee see nowe that to bee modest it behoueth vs not to be blynde Bussardes but to keepe a meane and measure And this is it whiche Eliu meeneth by adding I sayde age shall speake and the multitude of yeares shall vtter knowledge But it is the spirite of God that owelleth in men and the inspiration of the Almightie giueth vnderstanding Marke howe the order of nature goeth afore that is to witte that we must giue care to our elders For

is it that wee haue to marke here for one poynt And further it behoueth vs also too make comparison heere betweene two degrees that is too wit that if it bee God that giueth speciall vnderstanding vnto men too discerne things that pertaine too this transitorie life what is too bee saide of the doctrine of the Gospell and of the true and pure Religion Haue wee those of nature Can wee purchase those by our owne trauell Alas wee must needes come farre too shorte If it fall out that a man bee a good schoole maister too teach chyldren or a good Aduocate or Phisition or a good Marchant of a Citie or a good laborer in the countrey It is continually the spirite of God that worketh in all these things A man shall haue neede too bee sharpe witted in some one thing more than in some other like as there is required a greater skill in some handycraftes than in marchandize Nowe then euen in all these things which seeme too bee common and of no value in themselues God must bee fayne too distribute his holie spirit vnto men But if wee come to the doctrine of the Gospell there is a wisedome that surmounteth all mans vnderstanding yea and is woonderfull euen too the verie Angelles They bee the verie secretes of heauen whiche are conteyned in the Gospell For it concerneth the knowing of God in the person of his sonne And although oure Lorde Iesus Christe came downe heere beneath yet muste wee comprehende his godlie Maiestie or else wee can not grounde and seetle oure fayth in him I say it concerneth the knowledge of thinges that are incomprehensible to mans nature Nowe if God must bee faine too deale his spirite in respecte of the handicraftes and worldly trades that concerne this transitorie life muche more ought wee too thinke that oure owne sharpe witte is not able too knowe the things that concerne God and the secretes of his kingdome and that it behoueth vs to bee taught by him and in the meane season too become fooles in respecte of our selues as Saincte Paule sayeth that wee may bee partakers of that wisedome I or this is the sentence that is giuen thereof namely that the naturall man doeth neuer comprehende the doctrine of God that is too say as long as men abyde in their owne naturall kynde they neyther knowe what God is nor can at any time taste of his worde but which worse is it is follie too them as Sainct Paule sayth For to their seeming it is an vnreasonable doctrine and therefore it is the only spirite of God that gyueth vs fayth and inlightneth vs And this ought too bee well marked For when wee see there are so fewe that know God yea and that many men whiche are well stricken in yeares and haue liued long time in the worlde are starke madde in their Superstitions and fight feercely against the doctrine of the Gospel oftentimes it dazeleth our eyes and we are amazed at it Yea but heere is a texte which ought too arme vs against such stumbling blockes It is the spirite of God which dwelleth in men It is the inspiration of the Almightie that giueth vnderstanding Do we see wretched men blinded so plunged in ignorance as they cannot come to the Gospel Let vs not maruell at it And why For it is mans naturall kind not to discerne any whit of Gods secrets vntill wee be inlightned But contrariwise when wee see a man that knoweth God whether he be yong or old or if we see an olde man that hath bin saped a long while in the dotages of Papistrie come too right Religion let vs assure our selues that God hath wrought a miracle in that cace Also if wee see yong folkes come to it let vs assure ourselues that God draweth them to him after a maruellous fashion For they do not easily receyue the yoke bycause they bee full of presumption as I sayd afore Then if God tame them and make them teachable it is his mightie hand that hath brought theÌ„ vnto it And so we se that this text ought to serue vs in two things The first is that seeing that by our wit can neuer reach so highe as to knowe God or his truth we ought to put our owne reason from vs and to renounce it vtterly And that is the thing whiche Saincte Paule termeth too bee made a foole Then if we will haue our Lorde to fill vs with his wisedome it behoueth vs to become fooles that is to say wee muste not bring anye thing of our own nor weene our selues to haue one thing or other For that were a shetting of the doore againste god VVherefore if wee will haue God to continue the grace of his holie spirite when he shall haue giuen vs any portion of it wee must learne to exalt and magnifie him as he deserueth and to acknowledge that there is not one drop of good vnderstanding in vs till God haue put it into vs And agayne the same must cause vs to persist alwayes in his obedience and to walke in greate feare and carefulnesse seeing that if God should quenche the light that he hath put into vs wee should bee in darknesse yea and in so horrible darkenesse as wee could neuer get out of it This is the firste vse of this place The seconde is that although wee see the greater part of the worlde goe astraye and scarcely any man willing too submitte himselfe vnto God we must not thinke it straunge that men shoulde bee so farre out of order as too playe the wylde beastes And why For it is the spirite of God that gyueth vnderstanding VVherefore let the same bee a ground for vs to magnifie Gods grace the more which we shall haue receyued and therewithall let vs not bee caryed awaye thoughe wee see suche rebelliousnesse And why For men do but followe their owne kynde they followe their owne heade and in the meane while resist God and that is bycause the doctrine of the Gospell surmounteth all mans reason and God must bee fayne too worke by his holie spirite in opening their eyes or else they shall abyde continually in their beastlynesse Finally Eliu concludeth therevpon that great men are not alwayes wise and that sometimes aged menne haue no vnderstanding skill nor discretion more than other men Truely Eliu meeneth not heere to peruert the order of nature For hee hathe protested heeretofore that hee woulde hearken to the aged and was willyng to submitte himselfe too theyr doctrine But he meeneth that which I haue touched alredie namely that God is not bounde too age nor to the states and qualities of men VVhen it pleaseth God too aduaunce a man too dignitie if hee will haue him to serue for the welfare of his people hee indueth him with grace to be able to discharge his office otherwise he leueth him destitute and the higher that a maÌ„ is in degree the more shall hee bee knowne to bee a double beast As for example

menne True it is that it is his ordinarie iustice too punishe sinnes Neuerthelesse sometimes it is his will too trie the obedience of good men and of suche as haue serued him and applyed their whole indeuer too followe his commaundementes yea and those shall be handled with greater rigoure than the wicked And why For God intendeth to teache them what it is too bee humble and obedient Seeing the cace standeth so it behoueth vs to refraine from hastie iudgement when any man is afflicted For God will also preserue his seruantes from the temptation that hee sendeth them True it is that if they haue by any meanes prouoked him too displeasure hee remedieth that euill by afflicting them Nowe shall wee therevpon iudge that suche as are handled roughliest are the wickedest VVhat a thing were that See yee not that wee should proceede cleane backwarde from God and quite contrarie too his intente and purpose Furthermore let vs applye this as well to oure neighbours as to oureselues If wee see men that are afflicted with many miseries let vs firste looke vnto their life and not bee hastie too giue sentence vpon them but consider howe they haue liued If a despizer of God an vnruly person a man giuen to outrageous vices bee greeuously punished let vs acknowledge that therein God sheweth vs as it were in a picture what hys vengeance is And there we haue a iust occasion to iudge why so For the thing it selfe speaketh VVhen a man hathe despized God and spente his whole life disorderly and we see that God scourgeth him In that behalf there is no doubting the matter it selfe is not darke nor difficulte So then oure iudgement shall not bee ouerhastie if wee proceede after that sorte But contrariwise if wee haue sought for the reason why God afflicteth men and see none as if some man had walked vprightly in that cace we must brydle our selues And why For we know not Gods purpose vntill hee shewe it vnto vs Lo howe we ought to iudge in respecte of others And herewithall when we see the wicked punished as they haue deserued let vs not onely condemne them but also applye the same to oure owne vse according as Saincte Paule sheweth it whiche is that wee shoulde walke in the feare of God and take warning by other mennes harmes Beholde God punisheth VVhoremongers Theeues and Rebelles and that is to the ende that wee should learne too walke in his obedience and not prouoke his wrathe as those did whome wee see so roughly handeled This then is the thing whiche wee haue too doe when God maketh vs to beholde his vengeance in such as haue bene vtterly rebellious againste him But if wee see the good men visited it behoueth vs to thinke Alas if the greene tree bee cast into the fire what shall become of the drie VVhen wee compare oure selues with suche as are in a manner halfe oute of this worlde alreadie wee shall see verie greate vertues in them and yet notwithstanding they are handeled muche more greeuouslye than wee Therefore wee muste needes saye that God beareth with vs For if hee pytied vs not what shoulde become of vs And when wee bee wakened by that meanes let vs assure our selues it is not too the ende wee shoulde take the more libertie to doe euill but to restreyne vs and as it were to tye vs vp too the intente wee shoulde submit oure selues wholly vnto oure god VVhen wee haue so considered the scourges and afflictions that God sendeth vpon oure neyghbours let vs on oure side when oure turne commeth about too bee punished at Gods hande yea euen for oure sinnes acknowledge that there needeth no other witnesse than oure owne conscience which also is a sufficient Iudge too condemne vs But if afterward God be at any time rough to vs and we see no reason why yet let not our heartes fayle vs neyther let vs vexe our selues in disputing with God though hee doe not as wee woulde haue him but rather let vs learne too comfort our selues And although God seeme to bee our mortall enemie and to thunder against vs yet notwithstanding let vs trust in him as wee haue seene Iob speake heeretofore Thus yee see howe we ought to be discrete in iudging of the chastizementes that God sendeth vs and also that we ought to be verie mylde towardes oure neighbours This is the thing that we haue to beare away in this sentence of Eliu when hee sayeth that it is a follie for men to gaze so much at the present afflictions as too say that bycause Gods hande is rough harde and sharpe vpon a creature therefore hee vtterly ouerthroweth him I say we must not followe that for a generall rule And why For wee should be beguyled at all assayes as I haue shewed alreadie Nowe herevpon Eliu vpbraydeth Iobs freendes that they were confounded I wayted sayth he and they spake no more but gaue ouer their talke Heereby he betokeneth that they were confounded bycause they were euill grounded For wee knowe that the truth is alwayes inuincible True it is that he which hath a good cace shall not alwayes be heard For wee see that a good cace may bee oppressed by brainelesse and frantike folke when they haue their full scope For they stoppe the mouthes of suche as haue iust cause to speake But when thinges goe orderly if a man haue a good cace God gyueth him wherewith to mainteine it For truth as I sayd shall haue the vpper hande So then it is not for naught that Eliu taunteth Iobs freendes who were confounded in the middest of their way VVherfore let vs assure oure selues that when we knowe throughly that a thing is true God will also giue vs argumentes and reasons too mainteine it to the ende we be not vanquished by suche as laboure to beate downe the truth and to turne it into a lye God I say will so strengthen vs as wee shall neuer bee destitute of reason And this is a doctrine well worthy to bee marked For what is the cause that oftentimes wee dare not vndertake a good quarell but for that wee haue not the stoutnesse and skill too resist so stedfastly as were requisite Nowe to the ende that suche fearefulnesse should not hinder vs from beeing zealous in mainteyning the truth as wee ought to do let vs marke that God forsaketh not those that haue courage too maynteine good caces but giueth them victorie in the ende Yea and although they bee oppressed by subtiltie and wilynesse as it may so come to passe as I haue sayde yet notwithstanding they shall neuer bee coÌ„nfounded howe so euer the worlde goe Then let vs trust to this promise and referre oure selues vnto God and wee shall finde that this is not sayd in vaine True it is that aboue al things it behoueth vs to discern whether the cace that we maintein bee good or no. For God punisheth the lightnesse of such take matters in hande before they knowe why or howe He

leaueth them assone as they haue opened their mouth and they become laughingstockes vnto all men Beholde the iust rewarde of such as are ouerhastie in putting forth themselues But when wee bee sure of the goodnesse of a cace let vs rest vpon that whiche is sayde vnto vs heere that is too witte that God will so strengthen vs as wee shall not bee ouercome And furthermore when wee see sometimes that suche as ought to mainteine a good cace play the goslings and stand as if they were deade and abashed let vs marke that God punisheth such fayntheartednesse and giueth them not such courage as they ought to haue bicause they called not on him nor hung vpon him for so muche as they thought not the holie Ghoste able ynoughe to giuethem strength So then this vnbeleefe sheweth it selfe now adays in that if there be a good cace it shall be thrust vnder foot Ye see that the wicked haue courage inough and to much to set forth their lies and to withstande the comming forth of the truth And why For the wicked fayle not too apply too strayne them selues too the vttermost too ouerthrowe all things and too bring matters to confusion in the mean while no man setteth himselfe against them at leastwise with such courage as were requisite And why For such as are willing to do well and haue some affections are notwithstanding faint of beleefe But surely if they trusted in God he wold not suffer all things to bee confounded as they bee Thus ye see what we haue to consider when Eliu taunteth Iobs friends for being confounded It is as much as if he should saye that thereby it was apparant that they had an euill cace and that they had made a wrong matche against Iob. And hee addeth that hee also will speake in his turne This worde Also ought to be well weyed For thereby Eliu betokeneth that hee putteth foorth his aduice in due time VVhy I haue tolde you alreadie that bycause hee was a yong man he ought to haue yelded reuerence to the aged For otherwise it had bin a peruerting of the order of nature Therefore it behoued this modestie to goe before and that Eliu should suffer his elders to speake and he to heare them That done for as much as God giueth him the grace to discerne the cace better than they had done he also speaketh in his turne VVee see then that hee runneth not a heade that is to say he thrusteth not himselfe into the matter at aduenture but holdeth his peace till conuenient time serueth and then speaketh And this is a poynt which we ought to mark verie well For we know that in Gods Church all things ought to bee handled orderly and comely as Saint Paule sayth Therefore there are two things requisite in the manner of teaching First that order bee obserued and secondly that the order be matched with honestie so as the things may bee comely and conuenient Seeing it is so let vs beare in mynde the example of Eliu and let vs holde vs to the doctrine that Saint Paule giueth vs in the sayde texte whiche is that there be no disorder amongest vs according also as Sainct Paule sayth in another streine of the text by me alledged that althoughe God haue raysed vp many Prophetes in his Church and that there be many which haue skill too speake yea and also wherwith to teach yet notwithstanding it is not for them all to vtter forth what is giuen theÌ„ For it behoueth that there be order and measure and also there is a certaine honest comelinesse to be kepte That therefore is the thing which is shewed vs heere in the example of Eliu when he sayth that he will speake yea but that is when he seeth that things are misordered and that Iobs freendes had disguised the truth and that they had mainteined an euill and false principle For although they vsed fayre and apparant reasons to colour the matter with all yet notwithstanding the foundation whervpon they builded was not good And Iob also on his side althoughe his cace were iust yet notwithstanding did handle it amisse and vsed many wandring wordes Therefore after that Eliu had hearkned quietly nowe when he seeth that God giueth him an entrance and accesse he vseth it And besides this hee is also constreyned to doe so according as he sheweth when hee addeth that his heart is greeued and that hee is like to a caske full of newe wine If a man put newe wine intoo a Caske and close it vp and giue it no vent the caske bursteth when the wine boyleth Euen so sayeth Eliu that his mynde is shet vp as if a caske were full of newe wine and coulde holde no longer but muste needes burst out Heereby hee meeneth that necessitie constreyneth him to put forth his opinion to the end that the cace which had beene euill debated might nowe bee ordered by reason And bycause Eliu speaketh heere with great vehemencie some perceyuing not the cause haue thought him too bee a man of a loftie mynde and full of bosting But first of al we see that God condemneth him not VVhereas he condemneth Iob and his freendes and sheweth that all of them had doone amisse one way or other yet notwithstanding Eliu is iustified Nowe seeing that God condemneth him not what mortall man shall take vpon him the authoritie to iudge aboue God Therfore that is great follie Moreouer this must not bee thought so strange a thing For we must not beare in mynde howe it hath beene declared heeretofore that Eliu was not as one of the Prophetes that were in Gods Church After that God had published his lawe by the hande of Moyses hee promiseth also that the people of Israell should neuer be destitute of Prophetes For it is written in Deutr. thou shalt not goe to Sorcerers nor Soothsayers thou shalt not seeke for such reuelations as the Heathen do Thou shalt not run after witchcrafts and other vaine sciences neither shalte thou aske counsell at the deade For thy God shall alwayes rayse thee vp a Prophete in the middes of thee as if hee should say the heathen men seeke and search many wayes to be taught And why For they knowe not where they be they haue no Prophete nor any certeyne doctrine to leade and guyde theÌ„ But it is not so with you sayde God to the children of Israell I will alwayes giue you some Prophete so as I will dwell familiarly among you and my truth shall bee knowne vnto you Thus then there were Prophetes in the Churche of God according to his promise and that was continually a common thing But Eliu dwelled amoÌ„g such folke as had not the lawe and promises of God neyther did our Lorde make any couenaunt with those people For either they were before the lawe or else they were among Idolaters according as I haue told you that Thare and Nachor who were the great grandfathers and aunceters of Eliu were Idolaters

them But contrarywise Gods will is that we shoulde haue both skill and discretion that we be not abused and seduced by the false doctrines that men shall bring vs How shall that be done Truely we must not presume to iudge of Gods truth according to our owne wit and fancie But we must rather captiue all our reason and vnderstanding as the Scripture sheweth vs Neuerthelesse wee must therewithall pray God to giue vs discretion to discerne whether that the thing that is set before vs be good and right or no. And furthermore let vs with al lowlinesse desire to be gouerned by him and to be vnder his hande assuring our selues that by that meanes wee shall knowe whether there be any right in the matter that is told vs or no. Also it is the thing that our Lorde Iesus Christ alledgeth when he will haue vs to receyue his sayings I seeke not mine owne glorie sayth he but the glorie of him that sent mee Therefore it behoueth vs alwayes too searche to what ende the man tendeth that speaketh vnto vs For if wee see that the marke whiche hee shooteth at is that God shoulde be glorified and reigne ouer all men there must bee no more disputing agaynst him but wee must rest fully there But on the contrarie part if his doctrine tende to the defacing of Gods glorie too the turning of vs from his seruice or too the aduauncing of ambition and vanitie so as it builde vs not vp to bee the true Temples of God or if it grounde vs not vppon God too remitte our selues wholly vntoo him too call vppon him purely and to rest our selues vpon his grace and fatherly goodnesse Then doo wee see that there is no rightnesse in it True it is that we shoulde bee fore combred in that cace if God had not first of all shewed vs what maner of one this rightnesse is but if wee haue once the principles that hee hathe gyuen vs wee can neuer swarue vnlesse it bee long of our selues Beholde God telleth vs that hee will bee exalted and haue men too acknowledge that all goodnesse commeth of him Againe he will also haue all Lordeship and power ouer our life and therin holde vs so in awe as we may be gouerned by him and according to his good will he will haue men to be vtterly abaced and bereft of the trust of their owne rightuousnesse wisdome and strength he will haue vs to come and draw water in our Lord Iesus Christ as in the fountaine of all goodnesse hee will haue vs to call vpon him purely and he will haue the Sacraments which he hath ordeyned to be receiued as warrants of his grace and as meanes and helpes to further vs to serue him with so much the more free and earnest hart These are the things wherein there can be no glose nor any darknesse or difficultie So then let vs always haue this touchstone with vs when we come to the trying of any doctrine And then shall we perceyue whether it be right or wrong true or false pure or corrupted mingled or according to the true rightnesse which God hath shewed vs I say wee neede not to bee wrapped any more in doubts in this behalfe onely let vs open our eyes and therewithall pray God to guide vs by his holy spirit for without that we shall alwayes wander and not be able to discerne so much as little children according as S. Paul saith Gods spirit must be as a cresset to giue vs light or else we shall neuer comprehend Gods secrets They are spirituall and we of our nature are fleshly and earthly and we alwayes beare downwarde But if God inlighten vs by his holy spirit then do wee iudge of the doctrine and discerne in such wise as we cannot be deceyued by all Satans temptations And although he send vs deceiuers rayse vp many turmoilers that labour to turne all things vpside downe yet cannot that preuaile any thing against vs so long as Gods spirit is our light as I haue sayde alreadie Furthermore although God do sometimes speake by the mouthes of the wicked according as it is sayde that the kingdome of our Lord Iesus Christ shal be furthered now and then by occasion so as the hypocrits or folk that haue no feare of God but are led with vainglorie and other vanities shall serue for a time and God will make their doctrine auailable to the saluation of his chosen howbeit that it be to the greater coÌ„demnation of themselues although say I that this may now and then come to passe yet notwithstanding it is not the ordinarie meane For when it pleaseth God to haue vs edifyed in him immediately hee rayseth vp men that speake hartily and zealously yea and he giueth such a marke to the worde that commeth out of their mouth as men may knowe the working of the holy Ghost according as also Saint Paule sayeth And heere yee see that such as are in office to preache Gods worde ought so much the better too practise that whiche I haue sayde that is too witte too learne well themselues before they teach others so as their heart may speake before their mouth For the bringing hereof too passe let them pray God so to touch them too the quicke as they may haue the woorde well rooted in theyr mindes that they may be able both to serue their neighbours and too perceyue that they thrust not forth themselues at aduenture but that they are drawne by the holy Ghost Ye see then what wee haue to remember in this streyne Nowe in the seconde place Eliu protesteth that hee is a transitorie and frayle man so that hee cannot make Iob afrayed Neuerthelesse will he not winne any thing at his hand but by reason and truth Before wee come to the cheefe poynt by the way wee haue to marke the maner of speache that is vsed here which is that the spirit of God hath created him and that the breath of the Almightie hath giuen him life and further that hee is but myre and clay Truely this is well worthie to bee noted of all men For if we could beare well in minde that which is shewed heere vndoubtedly all pride would be buried in vs For what is the cause that men do glory so much in themselues and are so full of ouerweening but first for that they knowe not theyr owne originall beginning and secondly for that they haue not the skill to consider in good earnest that looke whatsoeuer they haue they hold it of God and that it is no heritage vnto them but that they haue their life all the appurtenances therof bicause it pleaseth God to preserue them Then if men could first consider from whence they come and secondly that whatsoeuer goodnesse is in them they hold it of gods mere grace it is certain that they should be rightly meekned Therfore it is sayd that we are fashioned of myre and clay Now let vs go boast our selues and make

Gods worde as we ought to do let vs begin at the knowing of our owne infirmities And when we bee well acquainted with them that will lead vs to a modestie and meeknesse so as wee shall be of a milde heart to viter the worde of god True it is that forasmuch as there are many which are full of pryde and stubbornesse the worde of God had need to be vnto them as a hammer to broose and breake their hardnesse but yet notwithstanding wee ought first and formost to teach those that yeeld theÌ„selues teachable And how may we do that when we knowe not what neede we haue to beare with them But beare with them we cannot except we feele how fraile we our selues are For hee that knoweth not his owne wantes hath no compassion to partake other mens sorowes and to comfort them So then will we teach the ignorant faythfully wee must vnderstande that there is nothing but ignorance in our selues and that it had bin worse with vs than with all other men if God had not giuen vs the things whiche wee haue receyued of him Againe will we comfort the wretched and afflicted Let vs first vnderstande what it is to be afflicted let vs haue passed that way our selues and let vs be touched with greefe and heauinesse that we may comfort our selues with others that are in sorrow haue skill to beare with them Furthermore if we will rebuke such as haue done amisse let vs not do it with ouer great rigour but rather let vs pitie their destruction True it is that sometymes vehemencie must needes be ioyned with it for when wee see their wretched soules perish it is no time to cocker them if men bee wilfull in their stubbornesse we must not only strike them but also wound them to the quicke Yea but yet therewithall it behoueth vs to haue this poynt aforehand namely that we haue bin acquainted with our own infirmities and that it grieue vs to deale rigorously like as although a father beate his children and vse much more rougher words to them than he would do to strangers yet notwithstanding his hart bleedeth when hee is faine to transforme himselfe after that sort Then let vs marke that a man shal neuer be meete to be a teacher except he haue put on a fatherly affection first of all knowe his owne infirmitie to the ende he may frame himself to such a pitifulnesse as he may haue coÌ„passion of al such as he hath to deale withal This is the thing which is shewed vs here by Eliu Furthermore let all such as are placed in authoritie consider wel that they must not abuse their power vnto tyraÌ„nie to oppresse those that are vnder them For they shal haue a double account to make before God if vnder the colour of theyr authoritie they will haue men to feare them and stande in awe of them and not seeke cheefly the honour of God and the welfare of those that are committed vnto them And see here how Ezechiell speaketh of euill sheepherds which haue misintreated Gods people through tyrannie He saith that they reigned ouer them with all rigor and lordlinesse Yea but contrariwise it is shewed vs here that all such as wil quite themselues faithfully towards God and their neighbours when they be set in hie degree must not therfore aduauÌ„ce themselues but rather know that if they intend to carrie terror with them to put poore folke in a feare God must be faine to shew them that his minde was not to set wilde beasts here to scare his flock nor Goates to push at them with their hornes and to trouble their water as he speaketh in the sayd text of Ezechiel God then will shew that those to whom he hath giuen the swoorde and seat of iustice and those whom he hath put into the pulpit to teach his worde are not set there to be Goates to treade downe and oppresse the silly sheepe Lo what we haue to marke in this text And herewithall Eliu sheweth after what maner we ought to receyue doctrine that is to wit that if we know it to be true and right we must out of hande passe with it without gainsaying although we be not forced nor constrayned vnto it Ye see then what we haue to beare in mind concerning the circumstance of the place and the matter that is to wit that when a good doctrine is propounded vnto vs very well he is but a mortall man that speaketh it but do wee see that hee hath reason and truth Then let vs assure our selues that in replying against him we fight not onely against God but also against our owne conscience which is a sufficient iudge to coÌ„demne vs And herewithall we haue a verie profitable warning to gather which is that whensoeuer wee come to bee taught in the name of God if we see that the doctrine which is offered vs is right there must be no more replying for wee shall win nothing by it but if there be reason it behoueth vs to submit our selues to it Furthermore this ought not too hinder vs from setting Gods maiestie before our eies For we must not iudge of the doctrine that is set forth vntoo vs according to our owne wit and fancie Therefore two things had need to be matched here togither The one is that we fully determine to be ready to obey God concluding in our selues that our maker ought to haue all soueraintie ouer vs and that we ought to be subiect vnto him This is the preparatiue that must be made aforehand And afterward we must enter into iudgement that is to say we must examine the doctrine howbeeit not with pride nor with an opinion that wee bee wise ynough of our selues but with praying vntoo God to gouerne vs with his holy spirit that we may follow the doctrine which he shal haue shewed vs Thus ye see the two things that ought to bee matched togither And this matching or mingling bringeth no confusion For he that is prepared to obey God will not leaue for all that to open his eyes and to consider how he ought to discerne vntruth from truth Howbeeit herewithall let vs learne not to be so frowarde as to haue no regarde of the man that speaketh but let vs consider that God sheweth vs great fauour in that it pleaseth him to vse his creatures and too abace himselfe after that sort vnto vs to the ende we should haue the more leysure to consider his worde For if he should come vnto vs in his own Maiestie we should be vndone But when he offreth himselfe to vs by men he applyeth himselfe to our infirmitie too the intent wee might the more commodiously know his truth which he setteth before vs Ye see then in effect what we haue to remember in this streyne and the rest shall be reserued till another time Now let vs fall down before the face of our good God with acknowledgement of our sinnes praying him too make vs so

remorces inspirations Therfore let vs consider the care whiche he hath of our saluation seing he draweth vs so sweetely vnto him by all meanes Ye see in effect what we haue to gather vpon this streyne Now when Eliu addeth that God sealeth his instruction in men by chastising them with his hand it is an article well worthy to be borne in minde For here it is shewed vs that God must be fayne to speake vnto vs with many strokes of hand as they say And why for he is so gratious vnto vs as to allure vs gently by his woorde and when he seeth that this gentlenesse auayleth not hee vseth a greater vehemencie to tame vs for here he rebuketh vs for our sinnes he maketh vs afrayde he citeth vs to his iudgement to the end we should beware and restrayne ourselues and be as it were beaten downe vnder him to coÌ„fesse our wretchednesse craue pardon be sorie for them so as he might clense vs from our faults But hath he vsed those meanes that is to say hath he laboured to bring vs backe to him by the swetenesse homelinesse of his woorkes VVee continue still the same wee were afore and become wilfull in our hardehartednesse Therfore he is fayne to lift vp his mighty hand to ruÌ„ne vpon vs to strike vs as it were with a haÌ„mer vpon an anuilde when he seeth vs so hardharted that his words enter not into our eares This is it that Eliu ment to say True it is that he had sayde heeretofore that God openeth mens eares yea truely for we know well that God worketh by a secret power in vs wheÌ„ he sendeth vs the inspirations that are spokeÌ„ of here But he addeth this as now bicause we would fayne be so sotted as there shoulde be none other life with vs but to giue ourselues too making of good cheere VVee see howe men shunne Gods presence asmuch as they can seeke by all meanes to runne astray in all vanities God then openeth our eares when he toucheth vs in such wise as wee bee compelled to bethinke oure selues A very theefe that is hardened in his wickednesse and could finde in his heart that all remembraunce of Iustice were abolished shall notwithstanding not fayle to haue prickings and hartbitings too sling him withall And whereof commeth that euen bycause God openeth his eares howbeeit let vs marke that there is a double opening of our eares which God woorketh in vs For sometime he openeth our eares to the ende that wee shoulde bee inforced too perceyue that it is hee that speaketh but yet for all that wee ceasse not to bee stubborne still and to refuze the doctrine and corrections which hee giueth vs so as wee receyue no chastizement at his hande to amende vs There is an other opening of oure eares which is better which is when God softeneth our harts so as we do willingly receyue his sayings and giue heede to them and yeelde oure selues wholly too his doctrine VVhen it is sayd that God openeth mennes eares it is not to be vnderstood that all men indifferently do yeeld themselues teachable vnto him that all are disposed to obey him No hee speaketh as well of the reprobates as of Gods children For the reprobates shall haue some opening of their eares insomuch as they shal be fayne to perceyue spite of their teeth that God speaketh vnto them Howbeeit forasmuche as they shake of that thought and thrust it vnder foote they continue alwayes as deafe In the meane whyle the good men take profite of it for they know it is no striuing agaynste god And whereas Eliu addeth that God sealeth his instruction he speaketh of suche as are so dull vppon the spurre and so stubborne as God can not subdue them by his woorde Therefore suche as do so shake off all doctrine muste bee forced too heare God speake after an other fashion that is to witte God must be faine to beate them and to teach them with harde stripes and to shewe them by force that he is their mayster Yee see then howe this streyne ought to be vnderstoode Therewithall let vs marke well the manner of speach that Eliu vseth here which is that God signeth or sealeth his instruction by chasticements Heereby he sheweth that chasticementes serue to make the instruction of authoritie when men reiect it and make no count of it and that could not be except the instructions of Gods worde were matched with his chasticements For if God should but onely beate without sending any knowledge of his will what a thing were it Therefore it behoueth him to teache vs with his beating of vs And why for if a father beate his childe dragge him about by the heare of his head treade him vnder his feete yet speake neuer a worde to him the child shall be vtterly dismayde bicause hee knoweth not what his father meeneth nor why that choler is come vpon him and so the childe shall be neuer the better for it But if his father say to him thou naughty boy see what thou hast done thervpon do beate him the childe perceyueth that his fathers instruction is to his profite and he learneth to know his fault in that he hath not obeyed him as he ought to haue done Behold sayeth he bicause I receyued not my fathers single woorde hee sealeth the instiuction that he gaue mee Euen so dealeth God with men Not that he grauÌ„teth all men the grace to haue his truth preached vnto them to reade the holy Scripture but he giueth them the remorces and hartbitings that I spake of before For as S. Paule sheweth in the seconde to the Romaynes as wee our selues feele sufficiently by nature â–ª there is not that man which hath not an inwarde record in his owne conscience So then God reueleth his will vnto men so farre forth as is needefull to make them vnexcusable And therewithall forasmuche as he seeth that men suffer not themselues to bee taught at his hande but do stoppe theyr eares or else count his doctrine as a trifle and make a mocke of the warning that hee giueth them forasmuche as men forget themselues after that sort it standeth God in hande to seale his doctrine and to make it of full authoritie so that wheÌ„ men are scourged they may acknowledge in themselues and say very wel Now I see that God sheweth me his power bicause I haue not honored it nor reuereÌ„ced his maiestie as I ought to do therfore I am fayne as now to know him perforce and to consider his instructions better than I haue done For what is the cause that I am smitten and that the mischiefe is light vppon mee ere I thought of it Bicause I made my selfe beleeue that I might scape Gods hand but now he holdeth mee faste shet vp and thereby I see that his doctrine is ratified vnto mee that is to say is made suche as I am fayne too thinke on him spite of my

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 froÌ„ him And if we reply against it we make not warre agaynst a mortal creature but we aduaunce ourselues with diuelish presuÌ„ption 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 theÌ„selues VVhy so Men caÌ„not 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 notwithstaÌ„ding 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 â–ª 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 meÌ„ are wont to do when they wil mainteyne a coÌ„trary 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 huÌ„ble himselfe before god And let vs marke that Eliu speaketh here as the instrumeÌ„t of Gods spirit And hereby let vs take warning that wheÌ„soeuer god thuÌ„dreth agaynst vs in the holy scripture he coueteth not our destructioÌ„ by bereeuing vs of the thing that beloÌ„geth vnto vs as thogh he enuied vs

strong Gods truthe is and that it is in vayne too fight against it and that although wee be fenced and haue many partakers yet muste God alwayes haue the vpper hande so as his rightuousnesse shall continue vnappayred VVhen we haue barked our fill agaynst it wee shall not bee able to byte it as shall bee sayde anone Marke I say what we haue to remember in this strayne And therfore firste of all let vs learne not to be lauish of our tongs when God afflicteth vs and when things go not after our minde Let vs not bee impacient therefore in our afflictions but let vs alwayes humble our selues vnder him acknowledging that he is rightuouse howsoeuer the world go For if wee bee so bolde as to barret with him it wyll be to our greate confuzion and shame Yee see then how all men ought to brydle as it were to imprison themselues too the ende they may neuer murmure agaynste God nor blaspheme him Furthermore though we haue many partakers yet shall it not boote vs For God wyll not suffer himselfe too bee ouercome by neuer so greate multitudes of men It shall bee in vayne for vs to assemble men of our owne retinue For wee shall all of vs bee put too the foyle together If all the worlde had made a confederacie to spyght God he woulde not passe of it he woulde but laugh them to scorne according as it is sayd in the seconde Psalme that when the kings of the earth haue consulted together and the people haue stormed as muche as they liste hee that is aboue will laugh them to scorne Thus ye see that the second point which we haue to marke is that we muste not thinke our cace to bee the better when we haue many adherents and partakers For God will condemne all the whole packe of vs And furthermore wee see also on the other parte that when wee haue Gods truth on our side we must not sticke to mainteyne it And why For he will giue vs mouth and wisedome and also power to beate backe al our enimies And wee haue greate neede in these dayes to bee armed with such assurance For we see with what furiousnesse the enemies of the Gospell set vp themselues Bycause wee be but a handfull of people and they a greate multitude and that in a manner the whole worlde agreeth with them to practyze oure deathe They beare themselues in hande that the goale goeth on theyr side and there is nothing but triumphing amongeste them before anye stroke bee stryken VVhat a thing were it then if wee knew not that which is shewed vs heere That is to wit that forasmuch as we haue the truth on our side one of vs may alwayes fight agaynst a hundred thousande and we neede not to bee afrayde when the Papistes come stoutly agaynste vs with theyr Ergoes although they bee a greate hoste and wee fewe or none in comparison No no let not that abashe vs And why For this saying I will answere thee and thy companions is not written alonely for the persone of Eliu but the holye Ghoste giueth vs that promis to the intent wee shoulde not sticke to enter into battell and to stande stoutly to it to the vttermost sith wee knowe our cace is good and that God fighteth for vs bycause wee mainteyne his quarrell Therefore when we haue suche a certeintie let vs fight boldly against our enimies for they muste needes bee confounded in the ende Thus yee see what we haue to beare in mind and how we may put this texte in vre to apply it to our instruction specially at this present tyme when wee see the whole worlde imbattayled agaynst God and the multitude of enimies so greate as it myght vtterlye discourage vs if oure Lorde did not comfort vs by telling vs that wee haue wherewith to answere for him though there bee neuer so many gaynsayers that are so confederate toogether Nowe let vs come to the answere that Eliu maketh Beholde the Skies sayeth he looke vp too the greatest heauens they are hygher than thou and thou cannest neuer reache too them This seemeth to bee a very rawe answere For had he none other reason whereby too shewe the ryghtuousnesse of God Yes But if this saying bee applyed as it oughte to be it is ynough to stoppe the mouthes of all such as blaspheme god For by beholding of the heauens hee leadeth vs to another consideration whiche is that our dooing well profiteth not oure God and that our dooing euill cannot hurte him For what shall hee bee the woorse for it Seeing it is so hee is not to bee measured according vnto men For hee is not reuengefull as who woulde say he is angrie when a man doeth him wrong or that he is ledde by affection lyke a man that lookes to bee pleased and thinks himselfe beholding to another man for doing him any seruice God is none suche So then wee muste not measure him by our owne meateyearde nor imagine any fleshlinesse in him For the very skies that are vnder his feete doo shewe well that hee is not lyke vs nor medled here with vs to haue any part at all of our nature Therefore wee see that this reason where it is sayde Behold the Skies and looke vp aboue thy head is sufficient too beate downe all those that dare lift vp themselues against god But nowe it is needefull to laye out that which followeth by peecemele too the ende it may bee the better vnderstoode VVhen Eliu sayeth if thou doo good what profite doth God receyue by it He sheweth therby that God is not bounde vnto vs Marke that for the firste poynt The second is that he is not affectioned as men are when any pleasure is doone them they are mooued with it bicause they be passible but God is not so we can nother shew him frendship nor fauour And so hee is not like vnto vs And as touching the first point namely that God is by no meanes bound vnto vs do what we can It is a very true thing NotwithstaÌ„ding we see how men grow proude yea euen without cause or occasion woulde make God beleue that he is beholding to them although they caÌ„ bring him nothing And this draweth after it a mischeeuouse tayle of superstition VVhy do the Papists labor so much at this day for these ceremonies and gewgawes It is bycause they thinke that God receiueth some profit by theÌ„ when they make many gewgawes and haue babbled and trotted from place to place They thinke they haue made a fayre worke when their churchstuffe is well decked and when they haue well trimmed and washed their puppets as if a man had made a goodly banquette and decked vp a house bestrawed it with russhes and other things The Papistes I saye surmyze that God delyghteth in these nyce toyes and that hee taketh pleasure in them But we muste not imagine that wee can bring any thing vnto god And that is the cause why

sheweth and vttereth himselfe in suche sort as wee must needes bee worse than brutish and blockish if wee thinke not vpon him too submit our selues too all that is spoken too vs in his name and authoritie Thus ye see what wee haue too beare in minde And by the way let vs consider howe malicious the worlde is seeing that the woorde of God for all that it is so well preached and knowne is notwithstanding so ill receyued of most men and so little reuerenced insomuch that it shoulde seeme that men are purposed too spight God in reiecting all doctrine notwithstanding that they knowe and are fully assured that it is of him See ye not howe rebellious the Papistes are at this day But let vs not go so farre let vs come home among our selues Men professe themselues too bee minded too holde of the Gospell and yet notwithstanding let them bee spoken to in the name of God let things be laid open before them let matters bee made so plain vnto them that euen the veriest diuels of theÌ„ be conuicted that the things which are preached are taken out of the holy scripture and yet they coÌ„tinue still in their stubbornnesse without making any conscience too striue agaynst god Their maliciousnesse is matched with shamelesnesse insomuch that men are come too such point as we neede not too go out of Geneua too see most manifest rebellion in setting light by God or too see such diuelish pride as too say Tushe God shall not raigne ouer vs let them prattle and talke what they list yet will we not yeelde a whitte for them Verily there is such rebelliousnesse to be seene that men make as muche account of the things that are spoken in Sermons as of Fables This thing is too notorious the examples thereof are to open and would God they were not such to our great confusion But yet in the ende they that haue dallyed so with so great a mayster must be faine to knowe him whome they haue wounded and pricked as the Prophete Zacharie sayeth So then it behoueth vs to marke well this sentence and so to marke it as wee may bee more apt and willing too bee taught at Gods hande than these wilde beastes are which sharpen themselues agaynst him too reiect all that concerneth his doctrine and pure woorde For there is yet some shamefastnesse in the Papistes VVhen they fight agaynst the holy Scripture for the maintenance of their Idolatryes and abhominations they seeke false glozes and shiftes and too bee short although their couering of themselues bee but with a wette yet notwithstanding they confesse that their intent is not too resist god But when men steppe foorth with such vngodlinesse as they cannot finde in their heartes too receyue one worde of that which is knowne too bee Gods truth but frette and chafe agaynst it so as there is not so much honestie in them as too admitte the thing which they knowe to be good but doo the cleane contrarie is it not manifest therein that wee bee much worse than the wretched Papistes VVherefore as I sayde at leastwise let thys serue vs for a warning that we bee not doublefolde condemned And specially aboue all things sith hee commeth vnto vs and speaketh too vs and gathereth vs togither in his name too the ende to be hearde and to sitte in such wise among vs as all of vs both great and small may referre our selues to him let vs bethinke vs to glorifie him not only with our mouth by confessing slightly that wee be his but also with our deedes by giuing proof in effect that we be desirous to be his heritage â–ª And sith he vouchsafeth this incomprehensible benefit grace and honour vpon vs to giue himselfe to vs and to be our life let there also bee an interchaungeable gift on our side let vs put our selues wholy into his hande let him possesse vs and let him inioy vs Furthermore whereas it is sayde that God dooth great and mightie things in thundering and in sending forth lightnings and tempests and that wee comprehende it not let vs be sure that in speaking both by his lawe and by his Gospell hee intendeth to lift vs vp aboue all our vnderstanding as in verie deede wee shall neuer profite in the doctrine of God nor in his word that is set forth vnto vs if we haue not this principle that is to wit that God exerciseth vs in secrets that surmount all our capacitie according as it is sayde that God hath prepared suche things for those that loue him as neuer eye of man sawe nor eare of man hearde nor neuer entered intoo the heart of anie creature Then if wee haue not that grounde wee shall neuer taste the things that are preached too vs euerie day Nowe too the intent wee may taste them well what is to be done Let vs consider that our Lorde calleth vs to his heauenly kingdome and is minded to draw vs out of this worlde Intend we then to be good schollers and to profite in the doctrine of our Lorde Iesus Christ Sith we see that we be plunged ouer heade and eares in this worlde and in these corruptible things let vs labour too wade out and let vs from day to day fight against our owne affections that we may draw neere vnto God and be made al one with our Lord Iesus Christ according as Saint Paule sheweth vs in the thirde to the Collossians that if wee minde to haue part in heauen and too cleaue vnto Iesus Christ who is gone vp aloft and to bee made one with him it behoueth vs too mortifie whatsoeuer is of the earth Furthermore let vs consider that oure wittes are too rude and feeble too conceyue what God is in full perfection insomuch that wee shall neuer haue any small taste of him except hee guide vs by his holye Spirite according also as Sainct Paule maketh the same conclusion in the foresayde text which I touched where hee cyteth the saying of the Prophete Esay Therefore after hee hath sayde that the sensuall man comprehendeth not the secretes of God he sayeth we bee renued by the holy Ghost too the ende wee may haue knowledge of them True it is that wee haue not beene of counsell with God according as hee declareth there againe afterwarde But yet dooth hee admit vs counsell so farre foorth as is expedient for vs Therefore when as wee knowe our owne infirmitie let vs pray him too inlighten vs by his holy Spirite that wee may know the things which otherwise would bee to high and profounde for vs. Nowe let vs fall downe before the face of our good God with acknowledgement of ours faults praying him to make vs so to feele them as wee may be touched with them to condemne our selues for them and to mislike of our selues and that in the meane while he will so worke by his holy spirit as we may be renued too obey him and to walke in his feare and that we may

and transitorie prosperitie For the heauenly life was not then so perfectly discouered as ã€ˆâ€¦ã€‰ is nowadayes by the Gospell Iesus Christ was not yet manifested who came downe hither to lift vs vp and clothed himselfe with our flesh too shew that God dwelleth in vs and hath ioyned vs to his glorie immortalitie These things were not yet come to passe and therfore it behoued the faithfull too be handled partly like little children And that is the cause why that when the auncient fathers are spoken of in the scripture it is purposely said that God blissed them in their ofspring in their cattell in their possessions and in such other things and specially in length of life and why so It was for them to be helped by those meanes in wayting till the heauenly life were discouered vnto vs vnto whom our Lord Iesus Christ hath opened the gate of Paradise by his comming to make vs mount vp a loft with him Then if God make not vs now to prosper so much to the worldwarde wee must not be greeued at it for our state is not worse thaÌ„ the state of the auncient fathers wee haue afarre better recompence which ought to comfort vs For example let vs take but only that whiche is said concerning long life God in his law hath highly esteemed the long life that he gaue to the faithfull And yet notwithstanding many vnbeleeuers and vtter reprobates haue liued long Therfore we must not rest there forasmuch as it is a benefite that may be coÌ„mon as well to Gods enimies as to his friends It is not the souereine good thing it is not the true and perfect happinesse no it commeth farre short of it But we must also adde the second point which is that the fathers of old time knewe not yet so perfectly as wee do that God had prepared them an heritage in heauen True it is that they had some taste of it and they had the same faith which we haue but yet had they no such opening as wee haue in our Lord Iesus Christ Therefore it was meet that God should let them liue long and make them too profit in knowledge by long experience in the world Lo why Iob liued long time Now adayes our life is shorter and that is bycause Iesus Christ is appeared vnto vs and hath shewed vs that we are but straungers in this worlde that we might runne to the heritage which is purchased by his bloud The thing that was then but in shadowes was too be confirmed by visible benefites But now we haue the substance the shadowes and figures are past wee haue the bodie of them in our Lorde Iesus Christ therfore wee must be contented with whatsoeuer God giueth vs and referre our selues wholy to his guiding And furthermore let vs vnderstand that wee must bee contented with the life that we haue liued whensoeuer it shall please God to take vs out of the world True it is that when the scripture speaketh so of Iob and Abraham that they died olde men and full satisfied with dayes it is to expresse the temporall blissing that I haue spoken of But howsoeuer they fared neither Iob nor Abraham nor such other like would euer haue bin satisfied with liuing in this worlde if they had not amed at a better and more excelleÌ„t end Ye see theÌ„ how it was requisit that God should prolong their life to the end to giue them the longer experience of his goodnesse which thing is not nowe so requisite for vs whiche haue a more large declaration of Gods fatherly loue towards vs Therfore it behoueth vs to be satisfied with our life and too dispose our selues to die when it shall please God so as we may go hence with a glad hart not with gnashing of our teeth as the vnbeleeuers do For if they had liued a hundred thousand yeres yet would they faine tary here beneath still for they haue none other hope but of this present life it seemeth to theÌ„ that death dispatcheth all And that is the cause why they are neuer redy to go out of the world Contrariwise the fathers of old time were wont to confirme their faith by the length of the life which God gaue theÌ„ and therwithal disposed themselues to depart whensoeuer God listed to take them hence too himselfe And what ought we on our side to do nowadays I haue told you alredie that we must not loke to liue long to take knowledge of gods fatherly loue therby for if you liued but three dayes in this world it were inough to giue vs a tast of Gods goodnesse mercie and to coÌ„firme our faith For seeing that our Lord Iesus Christ hath died and is rise again we need no long time in this world to know that God is our father and that we be sure of our saluation Therfore as soone he giueth vs knowledge of the truth of his Gospell let vs alwayes be readie too die assuring our selues that hee hath adopted vs for his children and that he will shew himselfe our father both in life and death Ye see then that we must alwayes be satisfied with life seeing that God hath giueÌ„ vs so good a pledge of his loue in our Lorde Iesus Christ and we must not desire too haue our life prolonged here to the end to haue a larger confirmation thereof VVherfore let vs continually pray him that hauing guided vs coÌ„tinually with his holy spirit he will draw vs hence too himselfe and that wee may come thither full satisfied bycause he hath nourished and mainteyned vs and shewed vs that our true life and euerlasting happinesse is prepared for vs aboue Now let vs fal down before the face of our good God with acknowledgement of our sinnes praying him too vouchsafe to touch vs with them more and more that we may come to him with true repentance to frame our selues after his rightuousnesse and that for asmuch as we be wretched sinners and wrapped and ouerwhelmed in so many temptatioÌ„s as it is impossible for vs too discharge our selues of the hundreth part of our dutie it may please him too ayde vs with his holy spirite and too beare with our infirmities and imperfections vntill hee haue quite cleane rid vs of them And so let vs al say Almightie God heauenly father c. All prayse honor and thankes be vnto God. Â¶ The prayer which master Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs call vpon our good God and father praying him too vouchsafe to turne avvay his face from the great number of faults and offences vvhereby vve cease not too prouoke his vvrath against vs and forasmuch as vve be too too vnvvorthie to appeare before his maiestie it may please him too looke vppon vs in the countenance of his vvelbeloued sonne our Lord Iesus Christ accepting the desert of his death and passion for a full recompence of all our sinnes that by meanes therof he may likevvell

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