haue kept on their way in this rightnesse soundnesse can neuer be cōfounded True it is that to the worldward men may oppresse them with false slaunders and men may diffame them in suche wise as it shall seeme that they be the worst folke in the whole world according as we see the frowardnesse that reigneth nowadayes so as there is nother right nor indifferencie remayning VVe be come to the time wherof the prophet Esay cōplayneth namely that right is openly oppressed and vprightnesse and truth are chaced out of the world And besides this sayeth he although the mischeef be increased and ouerfloweth his bounds more more yet hath there not bene any man that hath vttered one word to cleere these things that are so confuzed but rather it hath seemed that euery man hath had a desyre too augment the mischeef Behold at what poynt we be But as I haue sayd heeretofore yee see it is an inestimable priuiledge that wee can hold that thing for good whyche the world hateth and that when men poynt at vs wyth their finger when they spit in our faces and when they trample all reason vnder foote Although we see all this yet notwithstanding we be not abashed so as wee shoulde inclyne too any wickednesse but doo alwayes continue fast rooted and grounded in the sayde truthe whych is myghtie ynough to maynteyne vs And so folowing that which is shewed heere let vs learne to hold vs always to the word of rightuousnesse assuring our selues that God will euermore bee on our side and that his truth will bee so myghtie that in the end it will get the vpper had True it is that forsomuchas men are fugitiue and runne on so headily the truth hath not alwayes his full scope and it will seeme erewhyles to be vtterly ouerthrowne but let vs haue pacience vntill the day of the Lord do appeare as sayeth S. Paule For that is it wherevnto he calleth them mocking at the ouerweening of suche as iudge so awkly ouerthwartly and confuzedly in charging him with those reproches But sayeth he I will wayt for the day of the Lord til God at length discouer the false slaunders wherwith I haue bin charged For whē that day sayeth he beginneth to appeare thē must ryghtfulnesse come abrode then must slaunderers bee conuicted and then must all things turne to their confusion Now if God euen in our whole lyfe graunt vs the grace too get the vpper hand of all maliciouse persones that go about to trample vs vnder foote when we shall haue walked vnfeynedly in truthe much more shall wee haue that preheminence when the cace concerneth fayth and the seruice of God the doctrine of saluation that is to wit God will giue vs such so stedfast a constancie that when the diuell shall haue bent all his force against vs he shall gayne nothing at our hāds according also as we haue a promis therof VVherof is it long then that we bee no stedfaster now adayes seeyng the troubles that are in the world whereof commeth it that wee see so many men giue themselues too naughtinesse Euen bicause they haue not this said rightnesse and bycause they bee not fensed against the manifold assaults whiche Satan bendeth agaynst them Verely there are some of a good minde if a man warne them they receyue chastizement quietly if no man trouble them it is well they will hurt no man neyther will they gyue any cause of offence But if they once see that iniquitie hath full scope and that if a man meene too liue simplely and vprightly hee shall bee pricked on the one syde and punched on the other then he starteth asyde and boweth wyth al wyndes And whereof commeth such inconstancie It is bycause they haue not the rightnesse that is spoken of heere well rooted in their harts Behold I say what is the cause why wee see so many wauering men who are not sure of the truthe of the Gospell insomuch that they be but as wethercockes that turne wyth euery wynd or as reedes that bow euery way And why is that Euen bycause they neuer knew the power of Gods woord and his truthe For it is certayne that the truth is so strong as the diuell may well assayle vs and woorke vs all the trouble that he can deuise but yet howsoeuer the world go wee shall holde our owne and wee shall abide stedfast in our state VVhat is too bee done then Let vs pray God to make vs feele the power of his word whereof mention is made here that is to wit how it is an inuincible fortresse that we may knowe the same by experience and in very deede wee be too blame if wee doo it not And let vs not say as many ignorant persons saye I knowe not on what syde to turne me for I see contrarieties in mennes opinions one sayes this and another sayes that True it is that there are dyuers opinions but so must our fayth be tried and God suffereth it according also as Sainct Paule sayeth that there must be heresies to the intent that such as are of God may be knowne by hauing this the constancie of cleauing continually vnto Gods truth neuer to be turned from the same Then if it be alledged that there are many incounters and disputations it is true but is that as muche to say as oure faith must therefore bee shaken for wherein shall the stedfastnesse of this ryghtnesse shewe it selfe that is too say how shall a man knowe that the truthe is so strong or where shall the power thereof shewe it selfe but in vs Like as in verye deede when it is sayde that Goddes woord indureth for euer it is not ment that it is alwayes but in heauen only but that it is also in the harts of the faythfull according as sainct Peter sheweth vs that although wee bee tossed with many stormes and tempests in this world yet shall our fayth neuer be shaken downe So then it is certayne that Gods truthe is myghtye ynough too withstand all assaultes according as it is sayde the victory that ouercommeth the world is this namely euen your faythe as Sainct Iohn sayes in his canonicall epistle And so are wee desyrous too profite well in the Gospell and in the schoole of God Then let vs learne not only too take and too followe that whiche is good but also too answer therevnto in such wise as wee maye protest I will doo such a thing not only bycause I hope too bring it too passe but also bycause God wyll gyue mee strength too withstande the temptations whych the diuell shall prepare against mee so as I shall neuer fayle whatsoeuer betyde And where as it is sayd whiche is the faultfinder among you that can find fault with any thing it is too shewe that the enemies of God may well practyze and well vse craftie conueyances and naughtinesse but they shall neuer obteyne too suppresse the truthe Not that they shall not streyne themselues
sheweth that whiche is written in Genesis namely that his spirite shall not striue any longer with man God had borne with as outrageous wickednesse as could bee and when he sawe that men abused his pacience after that maner he sayde I will no longer pleade with you I must be fayne to put to my hande Thus ye see how it is sayde heere that the wicked may well file their tongues to iustify themselues for they can good skill to chop Logicke with God but shall that further their cace No no. They rather sharpē the sword and God must bee fayne to execute the sorer iustice and the terribler vengeance vpon their heades So then men may be armed with their tongues to pleade agaynst god but God hath his hande armed and will stretch it out of heauen to confounde all suche as shall so pleade agaynst him And this saying ought too touche the wicked more than it doth But what Heereby it is seene that there is a brutishe blockishnesse in the greater parte of the worlde Noweadayes there is no bowing vnder the woorde of God nor vnder the corrections that are done vnto vs in his name and by his authoritie For men encounter them with such sturdinesse as it is well too bee perceyued that there is no more religion among them than is among the Turkes and Paynims And not onely warnings are in vayne that are giuen men in secret but also if open faults be spoken of in the Pulpit whereas men ought too aske God mercie and too sue to him for it with all humblenesse what is too bee seene but that men are fully bent to stande stoutly agaynste God As for example when I spake the last Sunday of the shamefull outrage that had beene doone heereby at Cologny they fell to iustifying of themselues and too conspyring agaynst God and too deuising with themselues howe too hide the thing that was altogither apparant The matter is that the Sermon was broken off in the Church and yet coulde not be obteyned at those roysters handes too leaue off when they were warned the matter was complayned of As howe Such a thing is not too bee suffered But men will seeke meanes too coloure all yea and some will picke a quarell as if they had great wrong doone vnto them Yee wretched men yee shoulde haue prepared youre selues too the Lordes supper and I tolde you of that shamefull disorder to the intent ye shoulde bee sorie for it or at leastwise if ye had not beene become deuils ye should haue beene somewhat touched to conforme your selues but you come cleane contrariwise in a rage too woorke all mischeefe Is it not apparant heereby that you seeke nothing but too fight openly agaynst God But if wee speake of secreter matters yet the whole worlde knoweth them For wee see open whoredomes wee see blasphemies wee see drunkennesse gluttonie and other excesses wee see the despysing of Gods woorde and all ecclesiasticall order wee see briberies and cruelties and that there is as muche gentlenesse among men as among woolues so as there is none other meening but to doo violence too one and too poll another and finally all shame is gone These things are apparant But what if there be other more outrageous things and that a man shoulde speake of them in the Pulpit A man might well bee the more wearie And with what conscience come you too receyue the Lordes Supper at my hande Thou commest euen with the same that Iudas did But thou shalt bee sure too feele Gods vengeance with trembling as Cain did and that thou art a manifest and apparant reprobate I haue alledged this example too the ende wee might learne not too stande checking agaynst god For if hee list to pleade with vs alas what defence shall wee haue too get the vpper hande in our cace But yet let vs not thinke that God needeth to studie howe to tell a long tale for hee will conclude and execute his sentence without pronouncing it newe agayne for we haue ynough in the holy Scripture wherein hee sheweth himselfe to be iudge of the whole worlde Thus ye see what we haue to marke in this text that is too wit that if wee confesse our faultes afore God wee shall be forgiuen at his hande But if wee stande pleading with him or if wee seeke lurkingholes to hyde oure iniquities wee shall not only be conuinced by his worde but also hee will lay so rough hand vpon vs as we shall be ouerwhelmed vnder him yea euen without any remedie and then will it bee no time too aske forgiuenesse Therefore let vs take the conuenient time that God assigneth vs while he offereth vs the meane to obteyne mercie of him by his Gospell Nowe let vs fall downe before the face of oure good God with acknowledgement of our faults praying him too make vs so to feele them as it may leade vs too true repentance and that in steede of hardning of oure selues we may bee so hartbroken yea euen before hee make vs feele the sorenesse of his wrath as euery one of vs maybe his owne iudge to the ende that when wee shall appeare before the iudgement seate of our Lorde Iesus Christ all oure sinnes maye there bee couered and buryed by his rightuousnesse And so let vs all say Almightie God oure heauenly father c. The .lxxvij. Sermon which is the first vpon the .xxj. Chapter ANd Iob ansvvered and sayde 2 Heare my vvordes and let it be for your comfortes 3 Beare vvith me and I vvill speake and vvhen I haue spoken mocke you on 4 Is my talking vnto man If it vvere so hovv should not my spirit faint 5 Marke me and be abashed and lay your hande vpon your mouth 6 Verely vvhen I bethinke me I am afrayde and feare taketh holde on my flesh IT seemeth after a sort that the woordes whiche Iob setteth downe heere are contrarie to the worde of God inasmuche as hee auoucheth that God punisheth notthe wicked but letteth them alone so as they prosper But wee haue seene heretofore that wee must consider the iudgements that God executeth in the worlde according to the recorde of the holy Scripture Then at the first sight this talke of Iobs seemeth vtterly repugnant too all truth but we must remember what hath been sayde heeretofore namely that when the holy Scripture speaketh of Gods iudgements it sayeth not that hee accomplisheth them peremptorily for somtimes he taketh in hande to shew himselfe iudge of the worlde but that is not in all poynts and all caces nor yet after all one rate Therfore it ought to suffize vs that God giueth vs some token that the wicked cannot scape his hande but must come too account before him Neuerthelesse God doth sometimes dissemble and we see it by experience So then it behoueth vs to acknowledge that God dothe by his prouidence gouerne the worlde maynteyne and preserue the good and punishe the wicked as wee make it no generall rule that all suche
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
Lord Iesus Christs sake and also hath adopted vs wil loue vs as his children to procure our saluatiō vnto the end Iob I say excludeth not fayth in this place when he speaketh of the feare of God but hee sheweth briefly that the true wisdome is not speculatiue as we see many men trouble and disquiet themselues very much to know this or that they wote not why there is no certaintie If a man aske them saying when will you haue cōprehended the things whiche are hidden from you To what purpose are they what shall they profite you It is certayne they shall not profit thē at all nother shall they bee a whit the better for them It is not ynough to feede themselues with winde with foolishe fancie nor to be puffed vp as S. Paule speaketh of them saying that knowledge puffeth men vp See what mens fondnesse is But cōtrariwife Iob saieth that if we be wise after the maner that our Lord hath ordeyned we shal be well edified to walke in the feare of god Here ye see also why it is sayd in the first and .9 chapters of the Prouerbs that the feare of God is the entrance or beginning of wisdome True it is that some mē take this beginning to be as an apcee VVhy is the feare of God the beginning of wisdome Bicause it is the thing that we muste begin at like as men will not at the firste dash set a yong childe to the hie and profounde sciences but muste firste teach him his entrāces or principles But they which take Salomons words in that sense do ground thēselues vpon that whiche is sayde in the Canonicall Epistle of S. Iohn where it is sayd that true perfect loue doth driue away feare But in that place S. Iohn speaketh of the feare that the Infidelles haue when they shunne God trembling at his Maiestie bicause they know not in what cace they be For whosoeuer haue not caughte holde of Gods goodnesse to come vnto him and to truste in him of whiche nūber all they be which know not that God intendeth to be at one with vs in our Lord Iesus Christ and therwithal that forasmuch as he hath adopted vs we must not doubt but that he will alwayes shew himselfe louing toward vs receyue vs to mercy all they I say that haue not tasted of this are afrayde and astonied when men speake to them of God are like a wretched offender that could finde in his hearte that all Iustice were abolished Yee see then what the state of all vnbeleeuers is how they be half besides themselues and esche we God asmuch as is possible But when we be once perswaded of Gods mercy we bee drawne to him by his gracious goodnesse too ioyne with him and wee come vnto him as it were with oure heads vpright Not that we do at any time omit our reuerence and humilitie but bycause we are fullye resolued that God lyketh well of vs And so wee are no longer in the doubt and vnquietnesse wherewith the wretched vnbeleeuers are tormented S. Iohn speaketh of the sayde feare but when it is sayde in Salomon that the feare of God is the chiefe or beginning of wisedome it is to shew that it is the chiefe poynt And to be short the very meening of all the things that are taught vs here by Iob is that if men will be wise they must learne to walke in the feare of God and bee edified to rule their life accordingly and not giue themselues to speculations which holde them in a mamering without any certaintie And surely heere you see also why Salomon in another text sayeth that the self same feare of God is the fountaine of life He woulde not call it the fountayne of life whiche draweth men out of destruction as he addeth there except it behoued vs to hold vs wholly to it and that it were our perfect felici 〈…〉 So then wee see nowe what is the meening of this texte Namely that suche as are edified to feare and obey God are men of right vnderstanding and that the same is the thing wherevpon we muste set our mindes and not vpon wandring speculatiōs this will be the easier to vnderstād if we adde one other goodly text of the Prophet Esay in the .33 chapter There he speaketh of the true reformatiō of the Church that was before the scattering and destruction thereof Therefore he sayeth that the things which were seene to bee turned vpside downe as then shoulde come to their state againe in the time of Ezechias verely inasmuch as he was a figure of our Lord Iesus Christ for no doubt but the Prophet Esay treateth there of the perfection which should be at the comming of Iesus Christe For hee sayeth that stedfastnesse strength and saluation shall be the wisedome and vnderstanding of the tyme of Ezechias and that the feare of God shall be his treasure Here we see how the Prophet declareth that where God is not knowen there all things muste go to hauocke and vtter desolation like as it is also said in another text wher the Prophet cōplaineth that al was turned vpside downe bicause there was no knowledge of God in the lande and men were giuen ouer to all euill And is it any woonder when men abuse thēselues wilfully after that sort if God giue them ouer to a lewde minde so as they be no more ashamed to caste themselues into so outrageous and haynous things as are euen lothsome to the worlde Yee see then why the same Prophete Esay sayeth that the people were caried into destruction bicause they had no knowledge So on the contrary part in the text which we haue alleadged he sheweth that when the Churche is set in hir perfect state againe and things brought into good order then shall wisedome and vnderstanding bee the stablishment welfare and strength of them As if he shoulde say that the Churche cannot otherwise stande in good case than if men be taught purely to knowe what is for theyr profite And heere it is too bee seene what the popishe Churche is For they haue pompe ynough and we see also that they dare as it were face God with a Diuelish pryde and straine no curtesie at all in attributing these braue titles to themselues that they haue the holy gouernement of Heauen amongste them and the assurednesse of Gods truth and doctrine and that they carrie the holy Ghoste in their sleeue and holde God locked vp betweene their walles But yet for all that what manner of knowledge is it that they haue Cleane contrariwise we see that they seeke nothing but to make the wretched worlde brutish And so wee may well conclude that all the buylding of Gods Churche is ouerthrowen by them and put to horrible confusion And why For they want the wisedome whiche the Prophete Esay auouched to bee the welfare strength and stablishment of the Churche Thus muche concerning the firste poynt But to fit the
blasphemies to perswade the world to despise God his worde if an euill cace be mainteyned or if men go about to ouerthrow right let vs not bee dumbe nor carelesse but let vs haue the same vehemencie in vs which is shewed vs heere For if we haue not this godly zeale towardes Gods truth we shewe our selues to bee none of his children And therefore let vs marke well the example which is set foorth heere in the persone of Eliu yea and let vs make comparison betwene our selues and him For if a man that was not brought vp in Gods schole but was intangled among the infidelles was moued with such zeale when God touched him that hee irned as if hee shoulde haue burst tyll hee had discharged his conscience I pray you what shoulde wee doo when God teacheth vs so familiarly in his woorde Can wee bee excused when wee yeelde not recorde vntoo him before men at such tyme as wee see goodnesse defaced yea and vtterly razed out and yet set not our selues agaynst them that do it Then seeing that oure Lorde calleth vs therevnto and layeth such a charge vpon vs if we bee dumbe and make no account of mainteyning the good but rather doo helpe the wicked by our silence are we not traytors to God and his truth Yes doubtlesse are we So then it behoueth vs to be moued the more sith we see that a man which had not bin instructed in the lawe of God nor was of the bodie of his Church had notwithstanding such an earnest will to mainteyne the truth and was in a maner inforced to it True it is that this inforcement is willing For when God intendeth too bee serued by men hee caryeth them not away to make them go too it by constreynt I meane his Prophetes and true seruantes for hee will serue his owne turne by the wicked whether they will or no â–ª but I speake heere of those to whome hee giueth his spirit of Prophecie whome hee maketh not to serue him without giuing them a good will to do it He coulde well speake by the mouth of Balaam and yet notwithstanding wee see that Balaam was still a deceyuer and the holy Ghost setteth him forth too his reproche and slaunder But as for Eliu God stirred him vp as his Prophete so as hee serued him with a good will that is to say he ouercame all lettes that might turne him away from mayntayning of the truth So then nowe adayes also when we see the truth oppressed so as some men mocke at vs and othersome go aboute to byte vs yea and too eate vs vp bycause wee maintein the truth let vs fight against such temptations for that is the inforcement which ought to sette vs forwarde Sometimes wee will bee ashamed to maynteyne a good quarell bycause wee see that men do but make a mocke at it and that the scoffers which scorne God will also be so malapert as to bleare out theyr tongues at vs and to laugh all our allegations to scorne But gods truth muste not bee despisable vnto vs though the worlde reiect it Then let not these temptations withholde vs from fighting valiantly agaynst them but if wee see our selues readie to be hated and that men practise mischeefs against vs for mainteyning good quarelles let vs not giue them ouer for all that True it is that that were ynough to draw vs backe and to stoppe our mouth neuerthelesse it behoueth vs to fight agaynst such temptations after the example of Eliu Ye see then how Gods seruants ought too bee fully resolued not too swarue from confessing the truth when neede requireth And finally Eliu sayth that there shall be no accepting of persons with him and that he will not vse any flatterie bycause that if he should sooth men he cannot tell whether his maker would destroy him Eliu meeneth to say in effect that he will not be brideled by the authoritie of man that hee shoulde not speake freely when it commeth to the mainteyning of Gods truth But this can not bee layde forth at length as nowe and therefore it is ynough for vs to haue Elius meening Surely it is not an euill thing nor vtterly to be condemned to call a man by an honourable tytle Howbeeit forasmuch as the same doth oftentymes hinder vs and abashe vs before hande so as wee haue not such libertie as were requisite to do our dutie in speaking plainly and flatly when we ought to doo it therefore dooth Eliu say that he will not giue tytles to men that is to say that he will not exaltmen so high but that the truth shall bee aboue them So then let vs beare in minde that although it be lawfull for vs to yeelde honour vnto men yea and that we ought to do it insomuch that we must honour not onely our superiours or equals but also our inferiours according as the scripture commaundeth vs yet notwithstanding whether it be toward our equalles or towarde our inferiours or towarde such as surmount vs in degree alwayes the truth must be preferred before men And although wee yeelde euerie man the honour that belongeth to him and which hee deserueth yet let vs not ceasse to speake alwayes freely without accepting of persones according as wee knowe that when we speake in Gods name hee will haue vs to do it without feigning â–ª Then if we intende to honour God as is meete and as he deserueth it behoueth vs to vtter our wordes freely when we speake to men and as I sayde that will bee no impeachment of yeelding euerie man his due honour For yet for all that wee must not haue our mouthes shet but euerie of vs must follow his owne calling and when it commeth to our turne to speake we must speake truth Ye see then what we haue to beare away in this last saying of Elius to the ende that such as beare office in the common weale shoulde speake freely as they ought too do and that euerie of vs although all haue not the office of teaching and pronouncing sentence publikely shoulde neuerthelesse confesse the truth freely when it is requyred at our handes assuring our selues that God accepteth it as a sacrifice of honour done vnto him And that wee do so it is not onely a keeping of the rule that is giuen vs but also an honouring and exalting him aboue all creatures Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to make vs feele them better than wee haue done and that for the bringing thereof to passe wee may not presume aught of our selues knowing well that we cannot open our mouth except hee guide and gouerne vs by his holy spirite and therefore that it may please him too instruct vs in such wise as wee may haue our mouth open too speake when neede requireth and that wee may not followe our owne affections and lustes in speaking but that all our life may be agreeable therevnto and bee bestowed
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 thē be conuicted that the things which are preached are taken out of the holy scripture and yet they cōtinue 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 ▪ 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
into good towardes his chosen 25. a. 25. Gods apparell or clothing 795. a 49. VVhat is ment by Gods arme 795. b 18. Gods bearing and forbearing of vs is of his own free mercy 711. b 54. VVhat it is to be written in GODS Booke 350. b 40. Gods concealing of thinges from our knowledge is for that our capacity is not able to conceiue theÌ„ 636. a 24. Gods doinges are incomprehensible to vs furtherforth than he listeth to reueale them vnto vs. 36. b 44. A comparison betweene God and vs to abate our pride in finding fault with Gods doinges 692. a 38. God doth not any thing that is not reasonable and righufull 35. a 60. 38. a 35. GODS euerlastingnesse compared with the shortnesse of our lyfe 763. b Gods goodnesse towardes vs 17. a 44 25. a 25. Gods goodnesse in giuing seasonable weather 775. a 33. GODS goodnesse in humbling himselfe to our capacity both in his doctrine and in his workes 16. a. 30. b. 29. 18. b 22 35. 39. a 50. 528 a 35. 736. b 3. 768. a 35. Gods goodnesse extendeth it selfe euen to the wicked 766. a 38. GOD sheweth his goodnesse towardes vs at all tymes 508. a. 50. VVe must repose our selues vppon Gods goodnes as Iob did 560. b 5. Howe wee ought to conceiue the goodnesse and power of God beleue in him 369. a 18. Gods intent in vsing goodnesse toward vs. 33. a. 14. 740. a 28. How vnmindfull we bee of GODS goodnesse in any of our aduersities 740. a 21. GODS grace is not to be measured by that that wee see 156. a 50. Gods grace is the only stay and repayrer of all thinges 83. b 43. VVhereof it commeth that wee bee destitute of Gods grace and holy spirite 28. b. 6. The papistes knowe not what grace is 447. b 55. VVee must goe still forward still in Gods schole and not stand still at a stay 805. b 55. Gods soueraignty oneâ— man and all other his creatures 1. a 15. and 27. 8. a. 41. 16. â—30 24. a 33. 34. a 38. VVherevnto the consideration of Gods soueraignty leadeth 96. a 12. GODS spirite raigneth aboue the order of nature 619. a 17. 620. a b 730. a b. The woonderfull alteration that Gods spirite woorketh in mennes hartes 817. a 58. Gods wil is the rule of al righteousnes 682. a 50. GOD sheweth an incomprehensible wysedome euen in the basost and smallest thinges 772. a 16. GODS woorde is not heard of it selfe but by reason of our dulnes 18. b 30. GODS woorde must not be forbidden to bee redde of any man 18. b 27. GODS woorde and trueth are dishonoured when it is put to an euil vse 2. a 35. VVith what mindes men doe commonly heare and reade GODS woord 714. a. 31. VVhy GOD sendeth his woord vnto vs. 304. b 40. It is best for vs that God haue his ele vppon vs. 147. a 53. The way to come vnto God 260. b 31. VVe cannot bring any thing to God to pleasure with all 701. b 40. 702 a 20. How God sheweth himselfe vnto vs 174. a 25. The thinges that are in God can not be deuided the one from the other 151. a. 18. VVhy the Scripture termeth GOD our Buckler Sheeld wall trench Rampire Bulwarke Tower Fortresse 22 b 44. VVho so euer setteth hym selfe agaynste GOD setteth himselfe against al right and equity 151 a 33 Looke more in the Titles of Almightynesse Afflictions Benefites Beeinges Chastizementes Defence Face Goods Gouernement Giftes Glory Hotynesse Honour Iustifie Iustice Iudgements Knowing and Knowldge Lawe Loue Liberality Maiesty Magnifie Prouidence Powers Rightuousnesse Soueraignty Trueth will Wisedome Workes Woord c. Gouernment Gouerners The maintenaunce of Gouernment common weales and eiuill pollicy is an euident proofe of GODS prouidence 718. a 12. VVhy wicked Gouerners are too bee honored and obeyed and how The state of Gouernment commeth of God and to what end it is ordeined 674. b 25. VVhy God suffereth wicked Gouerners and Officers to raigne ouer vs 671. a 19. 688. b 47. The demeanor of Princes Gouerners Iusticers in these daies 718 a. 56. Commonly the worst and wickedst haue the Gouernement of thinges in this world 670. b 46. It is meete that God should Gouern vs and that we should followe his holy will. 572. a 30. Earthly Gouernours haue neede too be put in minde of their dutie 671 a 24. VVicked Gouerners are to be rebuked by the Preachers 675. a 39. VVhy men are put in subiection and thraldom vnto Gouerners 780. b 53. All inferior meanes of Gouernment are but instruments seruauntes of Gods soueraign dominion 671 b 19. God is not only the maker but also the continuall and alonly Gouerner of all thinges 670. b 20. 671. b 6. 749. a 36. 778. b 7. Gods almighty power in Gouerning all thinges is an inuincible and peremptory proofe of his righteousenesse 670. b 41. 672. a 40. God Gouerneth guideth and directeth al thinges by his prouidence notwithstanding the manifolde troubles disorders in the world 713. a 1. 716. How GOD Gouerneth the worlde 438. b. 22. Godly Godly folke must alwaies resist euil 20. b 1. Godly folk are afflicted more roughly then reprobates 28. b 54. The honour that God doth vs in giuing vs grace to be Godly and to ouercome Sathans assaultes 19. b 10. God sometime clotheth the Godly with the spoyle of the wicked 515. a 44. Looke more in Faithfull Gospell The Gospell is a cleare loking glasse wherein vvee see God face to face 370. b 10. The doctrine of the Gospell belongeth to al sortes of men both wise and ignorant learned and vnlearned high or lowe 660 a 59. The doctrine of the Gospell can not be attained to by mannes natural vnderstanding 619. b. 10. The cause why the Gospell is preached 627. b 5. The chief end of the Gospel 645. b 36 The inestimable benefite and treasure of the Gospel and of al Godly comfort 645. a 55. 646. a 6. 648. a 32. The singular priuiledge which God giueth to those Countryes where his Gospell is preached 646. b 35. In the Gospell we haue infinite treasures of wisdome and knowledge 552. a 53. The coÌ„mon manner of mens knowing of the Gospell 661. a 27. VVhy the world hateth the Gospell 474. a 60. Good and Goods VVe must do Good to such as haue no meanes to recompence vs. 545. b 39. God giueth vs his Goods to the inintent we should relieue our Brethren with them 586. a 30. It is an vntolerable vice for a man to trust in his Goods 591. b 2. None of the Good turnes which are done in the worlde are done freely 542. a 45. Grudging or murmuring To murmur or Grudge against God for afflicting vs is as much as too iustify our selues aboue him or to make ourselues more righteous than he 613. a 36. To Grudge against GOD in afflictions is a priuie and indirect blaspheming of him 699. b 28. To Grudge at the prosperity of the wicked or at the disorder of
taking of the name of God in vayne 449. a 46. VVhat ought too come before our eyes as ofte as vvee pray 818. a 30 To what ende we must Pray chiefly 508. b 58. Of the hard and dangerous temptation when God heareth not our cries complaints and Prayers 356. b 43. 357. a 54. 563. a 47. The meanes and vvayes to succoure the afflicted by our Prayers 50. b 4 Prayer is signified by the stretching out of the hands 226. a 2. VVe must Pray in sorrowe 63. a 43. There is no right calling vpon God nor true Praier among the wicked â—33 b 7. The vse of Prayer 293. a 32. VVhat rule is to be obserued in Praier 100. a 14. 52. b 40. Iob vnhalloweth the name of God by his Prayer 100. a 19. Of Praying vnto Saincts 327. a 48. The way to come to God is Prayer 154. a 42. Our Prayers must not bee made in Hipocrisie 154. a 45. Tvvo things to be obserued in prayer 358. a 37. Our Prayers must proceede of fayth otherwise they shall not be heard 508. a 21. The vertue and preheminence of true Prayer 651. a 28. VVe must Pray continually 509. a 3. It is not inough for vs to Praye vnto God but vve must also bridle our affections 564. a 35. Although the Hipocrites Pray with some heartie affection yet they Praye not in truth 507. b 57. 508. b 38. The Papistes manner of Prayer 225. b 8. 651. b 13. 704. b 24. The Papistes fonde ground for their Praying to Sainctes 86. a 14. VVhy God heareth not the Prayers of the world 704. b 9. Howe men may Praye a right vntoo God. 651. a 33. 704. b 33. 708. a 58. Predestination Our saluation is grounded in Gods euerlasting Predestination and election 649. a b. The denyers of Predestination denye God too bee almightie 454. a 30. Preacher The reuerence that is due too the Preacher Minister or messenger of Gods vvorde 633. b 13. A godly Preacher or comforter is a singular benefite of God. 646. b 5. 647. a. Looke more in Teach Truth Word Preeste No man ought to take vpon him to be a Preest except he be called authorized of God. 816. b 14. Preheminence Hee that is in any Preheminence ought too consider that all men looke vpon him 554. a 58. Presumptuousnesse Proudfolkes and Pryde Presumptuousnesse is a kynde of dronkenesse 68. a 12. A presumtioÌ„ in proud folks 521. b 40 Our Presumptuousnesse keepeth vs from the true knowledge of gods rightuousnesse 78. a 54. b 10. Pryde throweth men headlong into hell or damnation 25. a 38. Pryde and Presumption bring vs to pouertie 79. a 7. Pride of knowledge carieth vvith it a carelesnesse 78. b 56. The Pryde of man in controlling Gods doings and workes and his blinde ignorance in them 750. b 40. 751. a b 752. b 8. 758. b 6. 759. a b 763. b 56. 764. a b. Of Pride in not humbling our selues vnto God. 297. b. 61. Proude folkes are the bondslaues of Satan 18. a 26. VVho be the Proud ones 797. a 20. The Pryde of men in prosperitie in trusting too them selues and too their vvorldly helpes 677. a 47. All Proud folkes are Gods vtter enimies he is at daedly and vnreconcileable foode with them 796 b 53. 797. a. There is nothing more against our saluation than Presumptuousnes 262. b 35. No man ought to be Proude of his owne greatnesse 676. b 2. VVe cannot come vnto Christe till vve be bereft of all our Pryde 727. b 18. Men are neuer so throughly humbled but ther remaineth stil some roote of Pryde in them 792. b. 7. The vvelspring of our Pryde in pleading against God. 681. a 19. Iob rebuketh the frovvard Pryde of man. 511. a 46. It belongeth only to God too roote out the Proud. 796. a 44. 797. a b 798. a b 799. a b. God destroyeth the Proud and spareth the meeke 796. b 1. 797. a b. 798. a b 799. a b. Meanes to pull dovvne the Pride of men and to bring them to humilitie 801. a 7. 802. a b. 803. a b. 804. a b. Profit VVee must seeke to take Profite by God his punishing of others 514 a 29. VVhen haue vvee Profited well in Gods schoole 460 a 58. 486. b 57. Promises Gods Promise must bee the rule of our imagination 67. b 43. The Promises of comfort help and saluation are generall to all men and ages 28. a 51. Difference betweene God his Promises that belong to this life and his spirituall Promises 514. b 19. Prophets and Prophesies The Prophetes and Prophesyings vvhich Gods Church ought too leane vnto 624. b 50. God setteth apparant markes in his Prophetes to the end they should bee the more reuerenced 624. b 16. The strange illusions of the heathen Prophets 624. b 38. Prosperitie The nature of men in Prosperitie 50 a 48. VVe ought to call vpon God in prosperitie as well as in aduersitie 508 b 54. 509. b 1. In Prosperitie vvee must prepare our selues to afflictions 117. b 26. 568. b 6. Prosperitie maketh all men forgette them selues 38. a 35. 97. a 53. 770. b Prosperitie maketh men both deafe and blynde to all goodnesse 723. a 59. Nothing is easier than for a maÌ„ that is in Prosperitie to beleue that he shall continue in it euer 548. b 59. VVhatsoeuer Prosperitie we haue it is no certeine and abiding state 549. b 15. Howe we ought to behaue our selfe in Prosperitie and aduersitie 336. b 13. Of the Prosperitie of the wicked 344 b 52. 349. a 30. Of the Prosperitie of the wicked our vnpacient grudging against it 375. b 36. The Prosperitie of the wicked is cur sed and miserable 87. a 44. The Prosperitie of the wicked turneth to their ruine and cofusion 165. a 31. 234. a 16. 392. b 32. Prouidence Gods Prouidence is a deepe secrete and must be so acknowledged of vs. 808. a 20. Gods continual and euerlasting Pro uidence doth as vvel ouerrule and guyde still the skies starres and planers as it did giue them their influences at the first 773. b 14. Gods Prouidence and wisdome vttred in the nature of the Estridge 783. a 36. Gods former Prouidence is a warrant of his Prouidence heereafter 773. a 56. Gods Prouidence in feeding the Lyons and other vvilde beastes and the birdes of the ayre 775. b 52. 776. a b. Gods Prouidence in restrayning the wilde beasts from deuouring maÌ„kynde 776. a 9. Seeing Gods Prouidence extendeth too the birdes and beastes much more shal it extend to vs. 784. a 34 Nothing happeneth but by Gods ordinaunce and Prouidence 25. b 40. The obiections of wicked worldelings against Gods Prouidence Predestination 638. b 1. The right considering of Gods Prouidence 671. b 48. VVith what reuerence Gods Prouidence and all other his secrets are to be talked of 808. a 52. Punishment Punishing God is rightuous in Punishing men 150. a 47. 613. b 30. As God is slowe in Punishing so Punisheth he the sorer 686. a 12.
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 creatiō 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 groūd 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 natiōs 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
to teach vs we reiect the assurance that god giueth vs of his doctrine 542. b. 48 They that despise their teachers offer wrong vnto God. 237. b. 21. All Popish Teachers are scorners of God. 215. b. 44. The condemnation of hypocriticall teachers 71. a. 47. Temptations Tempting Temptation 68. a. 50. Three degrees of Tentatiōs 282. b. 3. VVee are sometimes Tempted without any inward affectiō 577. b. 41. Temptation spirituall 1. b. 45. Temptations too any vnlawfulnesse come of the diuell 19. a. 16. Great difference betweene the beeing beaten downe with Temptatiōs and beeing shaken only and yet with standing them 282. a. 18. and so forth Temptations blot out the rememberance of Gods benefites 58. a. 3. The Temptations trialles and troubles of the godly are many and manifold 20 a. 50. 29. a. 50. VVhy vvee ought not too mislike of Gods doing when he causeth vs to be Tempted and tried 19. b. 22. The violence of Temptations and afflictions driueth euen the godliest to ouershoote themselues 663. b. 11. The saintes which God most loued haue bene in very great Temptation and how we ought too applie this to our comfort 320. a. 5. VVhy some men are stronger in tēptations and afflictions than othersome 27. a. 11. The greatest Temptation that can come to man is to be pressed with the feeling of Gods wraih 113. a. 61 114. a. 23. b. 32. 120. b. 17. Hovv the faithful ought to strengthē themselues in Tentations 338. b. 54. Gods strength neuer fayleth men in their temptations 53. a. 12. Our ouercōming of Temptations is not without leauing some markes of our infirmities 663. b. 22. The ouercomming and withstanding of Temptations and aduersities commeth of Gods power in vs and not of our selues 28. a. 41. 59. Satans chiefe Temptation in our afflictions 51. b. 10. Terrible To what end God sheweth himselfe Terrible to vs. 740. b. 35. 753. a 10. 754. a. b. 807. a. 8. Thankfulnesse VVhat maner of Thankfulnesse it be houeth vs to yeeld to God when we haue felt his mercy in forgeuing our sinnes 653. a. 50. All Gods creatures prouoke vs too Thankfulnesse towardes God. 705 b. 50. Thoughts The errour of the Papistes touching sinfull thoughts 48. a. 12. 664. a. 10 Threatnings Looke warning God denounceth not his threatnings in vaine 513 b. 51. Thryce VVhat the number of Thryce betokeneth in holy Scripture 658. a. 8. Thunder The ingendring of Thunder and lightning in the aire 736. a. 10. The Thunder is termed the voyce of God. 739. a. 49. The Thunder and tempestuous weather are messengers of Gods Maiestie and proofes of his prouidence and soueraigntie ouer all his creatures 743. a. 20. The Thunder and lightning make vs vnexcusable if we do not thereby both know feare and magnifie God. 739. b. 13. 741. a. 39. The Thunder maketh euen the Reprobates and Atheistes to knowe and confesse that there is a God. 752. a. Tormenter A man can haue no worse Tormenter then himselfe 271. a. 59. Trades All Trades are giftes of God. 521. a. 61 Trauell All Trauaile and turmoyle in the world can not make a man riche except God blesse him 514. a. 61. Trayterousnesse The proud Trayterousnesse of man. 289. a. 19. Treasure VVhat the similitude of the vvoord Treasure importeth 769. b. 50. Tumbe The heauen shall serue for a Tumbe to Gods Saintes 517. a. 15. Looke more in Buriall Trouble Such as are bold in Troubling others shal be danted by the hand of god 519. a. 25. Trust VVe must continually trust in Gods goodnesse 108. a. 61. 798. b. a. VVhat is imported by Trusting in God. 129. a. 13. 257. a. 38. Gods bereauing vs of all trust in our owne righteousnesse is to our singular benefite and welfare 660. a. 14. Our trust must not bee tyed too the things that are seene but we must Trust in God euen in the midst of death 561. b. 32. Truth VVhen God offreth vs his Truth we must receiue it vvithout replying or gainsaying 659. a 53. The Trueth of God shall neuer bee suppressed 132. a 56. 623. a 44. It is blafphemy against GOD too make countenance or consent to such as maintaine an euill case go against the Trueth 502. a 25. He that knoweth Gods Trueth must not keepe it close but is bound to his neighbours 302. a 25. VVhensoeuer we see a man striue against Gods Truth in woordes or vvorkes we ought to set ourselues against him 374. a 22. The feare fauoure or authority of man must not restraine vs from the maintaining or setting foorth of Gods Truth 625. b 50. 626. a b 627. a. VVe must not be afraid to maintain Gods Truth and why 701. a 33. VVhy men dare not maintaine the Truth the Punishment of their faint hartednesse 623. a 61. God is not worshipped if his Truth be not obeyed 129. a 28. Man of his owne nature cannot call vpon God in Truth 284. a 51. One cause that hindereth the simple sort to come to God is Truth 524 a 61. Turke The ground of the Turkes Religion 79. b. 60. Of Turning The welspring of all euilles and of destruction is to Turn away from God. 683. b 42. VVhy the Heathen and Paynims are said to be Turned away from god 684. a 1. V. Vanity Thy they that are giuen to Vanities are vveary to heare talke of GOD 510. a 17. Vainglory or Ambition The vainglorious man doth not any thing but he loketh for praise 542 a 33. The man that exalteth the message of Gods doctrine is not to be condemned of Vainglory 715. a 14. The Vaineglory of ambition of Parentes 14. a 20. The Vainegloriousnes of worldlings 61. a 22. Vertue and Vertuousnesse VVhen a man is not Grounded in the feare of GOD his Vertues are but filthinesse 813. a 26. 814. a 2. The more Vertuous that men ar the better doth God like of them and the more is he honored and glorified thereby 716. a 25. Gods Vertues are himselfe 634. b 47 Vnbeliefe The great Vnbeliefe specially in afflictions 645. b 1. Vnderstanding Gods bountifulnesse in giuing of Vnderstanding to such as craue it 692. b 20. Our Vnderstanding is not perfect 78 b 18. God must not bee measured by our Vnderstanding 454. b 8. The spirite of Vnderstanding is the gift of God not of nature 223. b 12 God hath not set men in this vvorlde to bereaue them of all Vnderstanding 529. a 10. Looke more in Reason Vndutifull Vndutifull men are compared too drie brookes 125. a 12. Vnicorne Of the Vnicorne 780. a 38. 781. b 16. Vnity Our Vnity ought to be in the right feare of God. 315. b 20. Vnkindnesse Mens Vnkindnes ought to prouoke vs to remit our selues wholy vnto God. 555. a 49. Violence God accepteth not our prayers except our handes bee cleare from Violence 227. b 20. Vnquietnesse The Vnquietnesse of the wicked 302 b 45. Vnthankefulnesse Vnthankfulnesse in men 117. a 57. Vnthankfulnes in grudging against God when hee bereeueth vs of his benefites 33. b
them 534. a 2. VVisdome The VVisedome of God is infinite 95. a 12. Truth VVhen God offreth vs his Truth we must receiue it vvithout replying or gainsaying 659. a 53. The Trueth of God shall neuer bee suppressed 132. a 56. 623. a 44. It is blasphemy against GOD too make countenance or consent to such as maintaine an euill case go against the Trueth 502. a 25. He that knoweth Gods Trueth must not keepe it close but is bound to his neighbours 302. a 25. VVhensoeuer we see a man striue against Gods Truth in woordes or vvorkes we ought to set ourselues against him 374. a 22. The feare fauoure or authority of man must not restraine vs from the maintaining or setting foorth of Gods Truth 625. b 50. 626. a b 627. a. VVe must not be afraid to maintain Gods Truth and why 701. a 33. VVhy men dare not maintaine the Truth the Punishment of their faint hartednesse 623. a 61. God is not worshipped if his Truth be not obeyed 129. a 28. Man of his owne nature cannot call vpon God in Truth 284. a 51. One cause that hindereth the simple sort to come to God is Truth 524 a 61. Turke The ground of the Turkes Religion 79. b. 60. Of Turning The welspring of all euilles and of destruction is to Turn away from God. 683. b 42. VVhy the Heathen and Paynims are said to be Turned away from god 684. a 1. V. Vanity Thy they that are giuen to Vanities are vveary to heare talke of GOD 510. a 17. Vainglory or Ambition The vainglorious man doth not any thing but he loketh for praise 542 a 33. The man that exalteth the message of Gods doctrine is not to be condemned of Vainglory 715. a 14. The Vaineglory of ambition of Parentes 14. a 20. The Vainegloriousnes of worldlings â—â— a 22. Vertue and Vertuousnesse VVhen a man is not Grounded in the feare of GOD his Vertues are but filthinesse 813. a 26. 814. a 2. The more Vertuous that men ar the better doth God like of them and the more is he honored and glorified thereby 716. a 25. Gods Vertues are himselfe 634. b 47 Vnbeliefe The great Vnbeliefe specially in afflictions 645. b 1. Vnderstanding Gods bountifulnesse in giuing of Vnderstanding to such as craue it 692. b 20. Our Vnderstanding is not perfect 78 b 18. God must not bee measured by our Vnderstanding 454. b 8. The spirite of Vnderstanding is the gift of God not of nature 223. b 12 God hath not set men in this vvorlde to bereaue them of all Vnderstanding 529. a 10. Looke more in Reason Vndutifull Vndutifull men are compared too drie brookes 125. a 12. Vnicorne Of the Vnicorne 780. a 38. 781. b 16. Vnity Our Vnity ought to be in the right feare of God. 315. b 20. Vnkindnesse Mens Vnkindnes ought to prouoke vs to remit our selues wholy vnto God. 555. a 49. Violence God accepteth not our prayers except our handes bee cleare from Violence 227. b 20. Vnquietnesse The Vnquietnesse of the wicked 302 b 45. Vnthankefulnesse Vnthankfulnesse in men 117. a 57. Vnthankfulnes in grudging against God when hee bereeueth vs of his benefites 33. b 52. 34. a 53. b 47. Vnthankfulnes in forgetting Gods protection 23. a 3. The mannes Vnthankfulnesse is the cause of his decay 97. b 21. VVhen God giueth the vvicked the vpperhand it is to punish the Vnthankfulnesse of the vvorld 132. a 61. Vprightnesse Trew Vprightnesse 4. a 9. VVhence Vprighnes springeth 20. a 15. VVherin Vprightnesse consisteth 20 a 21. VVhereto Vprightnesse tendeth 20. a 32. The principall or chiefe point of Vprightnesse 20. a 35. The triall of Vprightnesse 20. a 32. True Vprightnesse the marke and vvarrant of soundesse of hart 4. b 111. It is vnpossible that maÌ„ should haue such perfection as to be garnished with Vpright dealing in all points 548. a 11. It is a woonder that a man vvhich walketh Vprightly should be honored at this day 555. b 57. Visible The sight of these Visible thinges must leade vs too the considering of the thinges that are inuisible 790. a 41. Visions Visions of the fathers 77. b 58. VVhy God appeared in visions and dreames to the men of olde time and vvhy he doth not so to vs. 639 a b. VVhy the Visions were with tokens to amaze men 77. b 58. 78 a 12. VVe in these dayes must not looke for Visions reuelations 639. a 17 Gods inward vvorking in mens harts by remorses inspyrations and Visions 638. b 24. Visions not to be longed for 79. b 23 The Vanity of them that desire Visions 79. b 35. Visitation God sendeth vs his woord and wee not the due time of his Visitation 551. a 41. Vsury Of seruing God vpon Vsury 69. b 38. Vyce Euery Vice dravveth man away from God. 526. b 53. Two Vices that commonly raigne in the worlde namely contempt of God and superstition 94. a 21. Twoo extreme Vices amongst men one in that some are greedy too knovve all thinges the other for that some will not seeke to know that they should and that is euydent amongst the Papists 528. b 25 How loth all men are too haue their Vices rebuked and specially Princes and great men 697. a â—6 Shamefull and abhominable Vices may not be spoken against novve adayes 697. b 27. W. VValke VVhat is ment or signified by VVal king generally â–ª 4. a 37. VVhat it is too VValke vvith God. 665. b 42. VVhy Enoch is sayd to haue VValked with God. 665. b 59. VVhat it is too VValke vvith men 665. b 41 VVhat it is to VValke vvith the vvicked â–ª 664. a 55. VVe can not vvalke to Gods contentation except vve eschue euill 20. a 47. How we may walk as it becommeth vs. 40. b 38. VVarenesse VVarenesse needful in all states and degrees 7. b 51. 8. a 35. VVarenesse at feastings 8. a. VVarenesse in time of prosperitie 22. a 22. 30. b 25. VVarenesse in preuenting and eschuing of sinne and offences 14. b 59. 15. b 5. VVarenesse in mistrusting of secrete vnknovvne sinnes past 15. b 13. VVee bee warer in daungers of the bodie than in dangers of the soul 19. a 39. VVarning The VVarning that God giueth vs as well in his woorkes as in his word ought to arme vs against al inconueniences and temptations 786. b 21. VVarre Howe the vvicked are sayd to make VVarre against God. 307. b 40. VVashing VVhat is meant by VVashing 188. a 30. VVater VVater is the beginning or ground-worke of the world 740. b 14. VVay VVe must not svverue from the way that God hath shewed vs. 459. a 21 VVeake Man is not onely VVeake but also corrupte and the difference betwene these two 299. b 55. 300. a 22 VVeale or VVelfare VVherein consisteth oure greatest VVeale 507. a 35. VVeldoing Our VVeldoing profiteth not God neither doth our euill doing hurt him 701. b 15. The thinking that God is beholding to vs for our VVeldoings is the grounde of many superstitions 701. b 42.
boundes nor simply followe that whiche God hath enioyned vs without adding of som trick of our own Seing then that we be so easily caried away we ought the rather to pray vnto God that when wee haue a good case he himselfe will voutsafe to guide vs in all singlenesse by his holie spirit so as we may not passe the boundes which he hath set vs by his word Herewithall also we be put in mynde not to apply Gods truth to any euill vse For in so doing we dishonour it like as these men doe heere who although they speake holily as we haue shewed already and as we shall see more fully hereafter are notwithstanding but traytours to god For they corrupt Gods truth and abuse it falsly applying that thing to an euil end which of it selfe is good and rightfull So then whensoeuer God giueth vs the knowledge of his woord let vs learne to receiue it with such reuerence as our receiuing of it may not be to deface good things nor to sette a colour vpon euyll things as oftentimes those that bee most sharpwitted and cunning do ouershoote themselues and abuse the knowledge that God hath giuen them vnto deceyt and naughtinesse turning all things topsituruie in suche wise as they doe nothing but snarle themselues Considering therefore how all men are giuen to such infirmitie it standeth vs so much the more on hand to pray God to giue vs the grace to apply his word to such vse as he hath ordeyned it that is to wit to purenesse and simplicitie And thus ye see what we ought to consider in effecte But now that we vnderstande what is in this booke wee muste lay foorthe these matters more at length in such sorte as the things that we haue but lightly touched may be layd forth at large according to the processe of the historie It is sayde that There was a man in the lande of Hus named Iob a sounde and vpright man and fearing God and withdrawing him selfe from euill VVe knowe not neyther can we guesse in what tyme Iob liued sauing that a man may perceiue he was of great antiquitie howbeit that some of the Iewes haue bin of opinion that Moyses was the author of this boke and that he did set it as a loking glasse before the people to the intent that the childrē of Abrahā of whose race he himself came might knowe that God had shewed fauour to others that were not of the same line and thervpon be ashamed if they thēselues walked not purely in the fear of God seing that this man which had not the mark of Gods couenant nor was circumcised but was a Panim had behaued himself so well But forasmuch as this is not certeine we must leaue it in suspence Neuerthelesse let vs take that which is out of all doubt that is to wit that the holie ghost hath endited this booke to the ende that the Iewes should knowe how God hath had people too serue him albeit that they haue not beene separated out from the rest of the worlde and that although they had not the signe of circumcision yet notwithstanding they walked in all purenesse of conuersation By the knowledge whereof the Iewes haue had occasion to be so much the more diligent to kepe the lawe of God and sith hee had voutsafed them such fauour and prerogatiue as to gather them out from among all other strange nations they ought to dedicate themselues wholly vnto him Also a man may perceiue by the booke of Ezechiel that the name of Iob was renoumed amōg the people of Israell for in his .xiiij. chap. we see it is sayd that if Noe Iob Daniel wer amōg the people that shuld perish they should saue no mo mens liues but their own all the rest of the people should be destroyed See howe the Prophete speaketh of these three men as of suche as were knowne and renoumed among the Iewes as I haue touched alredie And thereby we see what the intent of the holy ghost is namely that the Iewes should haue a mirror and pattern whereby to knowe how they ought to keepe the doctrine of saluation that was giuen vnto them seing that this man whiche was of a straunge nation had so kepte himselfe in such puritie And that is the chiefe thing that we haue to remember concerning the name that is set downe heere when he sayth that he was of the land of Hus. True it is that some men do place this land far eastward Neuerthelesse in the fourth chapter of the Lamētations of Ieremie the same word Hus is put for a part of Edom. VVe knowe that the Edomites are descended of Esau and true it is that they also had circūcision Howbeit forasmuch as they were strayed away from Gods church they had it no more as the signe of his couenāt Therfore if we take Iob to haue bin of this land of Hus then was he an Edomite that is to saye of the line of Esau And we knowe howe the Prophet sayth that although Esau and Iacob were natural brethren borne bothe at one burthen yet God of his mere goodnesse choze Iacob reiecting Esau and cursing him with all his whole linage Lo how the Prophet in speaking to magnifie Gods mercy towards the Iewes telleth them that he choze them not for any worthynesse that was in their persons cōsidering that he had reiected Iacobs eldest brother to whom the birthrith belonged and had chozen him that was the yonger inferior So then although that this man was borne of Esaus line yet notwithstanding we see how soūdly he liued how he serued god not only by vpright cōuersatiō equitie amōg men but also in pure religion which he defiled not with the idolatries and superstitiōs of the infidels As touching the name of Iob some interprete it to signify weeping or wayling And other some take it for an vtter enimie not such a one as he hateth but such a one as is as it wer a white for men to shoot at Ther is no cause why we should dout whether this mā whose coūtrey is so marked out whose name is expressed wer or no or liued or no or whether the things that are written here did come to passe or no so as we should thinke it to be but a tale contriued as if a mā shuld vnder a counterfaite name set out some thing vntoo vs that was neuer done For I haue already alledged the record of Ezechiell and also of Sainct Iames who shewed right well that there was a Iob in deede And further seeing that the story it selfe declareth it we can not in any wise deface the thing whiche the holy Ghost meant to vtter so precysely As for the resydue wee haue too marke that in that time although the world were falne away from the true seruing of God and from pure Religion yet notwithstanding there was still farre more soundnesse by a great deale than there is at this day specially in the papacie
any vayne and fond imagination to thinke that no aduersitie can touch vs For if wee thinke so God muste wake vs vp in good earnest and shewe what power and authoritie he hathe ouer vs VVhat must we then do we must be vigilant to keepe good watch and specially when God handleth vs gently so as wee susteyne no aduersitie yet notwithstanding wee must haue an eye to that which may betyde vs after the example of Iob. For if the miserie that he misdoubted lighted vpon him wee maye be sure we are not sharper sighted than hee was to foresee a farre off the inconueniences that may hit vpon vs Also when we be falne into them let vs not therefore ceasse to resort to our god For we see how God hath ayded his seruant in the end And although hee seemed to be plunged into the gulfe of hell yet notwithstanding God reached him his hande and therefore let vs also hope for the like towards our selues Now lette vs pray thys good God that it may please him to open our eyes that wee maye the better knowe what is needefull for vs and that when wee see too howe many wantes and miseries wee bee subiecte in this worlde wee may learne to sigh and grone and specially that forasmuch as we be hild here in the bondage of sinne so as we can not serue our God in full libertie wee may long for the kingdome of heauen where wee shall haue full perfection and enioyemente of the graces whereof we haue but a tast in this worlde and also where we shall be ioyned too our heade Iesus Christ to reygne with him in euerlasting glory That it maye please him to graunt this grace not only too vs but also to all c. The fourtenth Sermon which is the first vpon the fourth Chapter This Sermon conteyneth still the exposition of the two last verses of the third Chapter and then the fourth Chapter as followeth 1. ELiphas the The manite ansvvered and sayd 2. If a man assay to talke shall it greeue thee And vvho can holde himselfe from speaking 3. Behold thou hast taught many and thou hast strengthned the vverie handes 4. By thy vvordes thou haste stayed them vp that vvere falling thou hast strengthned the vveake and trembling knees 5. But novv that the euill is come vppon thee thou art out of quiet and novve that it hathe touched thee thou art astonyed 6. Is not this thy feare thy trust thy hope and the vprightnesse of thy vvayes VPon Iobs talke whych we treated of yesterday ther remaineth to vnderstand that when we be in prosperitie we can not hope that God will continue it for the time to come nor let vs be in rest still For Iob seemeth to meene that the faithfull must al-always stand in doubt and that they must thinke that the thing which they hold with the one hand shall be forthwith taken away in the other Herevpon wee note that wee must not imagin more than God promiseth vs For it is a vayne and fonde presumption when men behight them selues that thing which God leaueth them in dout of And therefore God punisheth such maner of ouerwening when we imagin what wee liste and write vpon it that it shall be so God will not haue vs to haue any other leaningstock than his word whiche is the assured truthe that can not lye Therfore whensoeuer men presume vppon themselues there is nothing but vanitie and leasing and it is no wonder though they be disappointed of theyr purpose For our Lord hath good reason to mocke them when they passe measure after that fashioÌ„ And so must we hold this for a generall rule that our trust must be settled wholly vpon Gods promises And now lette vs consider what God promiseth He sayeth that if he haue thought vpon vs to day he will not forget vs any more tomorow but we shall be helped by his hand al the time of our life Behold what his promise is Then may we well assure our selues that God will always keepe vs and that by meanes thereof we shall not be in daunger of falling intoo decay But yet herewithal we must make our account to be subiect to manie inconueniences For our Lord sayeth not that he will keepe vs shut vp in a mew so as we shall see no aduersitie nor be acquainted with any trouble but be in continuall ioy and felicitie hee promiseth vs no suche matter but onely that he will aide and succour vs in all our necessities VVherfore it behoueth vs to vnderstand that God will exercise vs in manye aduersities and that we be subiect to the coÌ„mon afflictions of this present life and that in the meane season it ought too suffize vs that we shall be ayded by him and that we shal not bee vtterly forsaken Seing the case staÌ„deth so we perceiue very well that we must not sleepe when wee bee in prosperitie as though this state of ours were euerlasting so as nothing could change it And therfore in presuming so far we step beyond our boundes and why so For God telleth vs that we may peraduenture suffer many aduersities but he will help vs coÌ„tinually Now then in the meane while we shal fight yea be assayled on al sides And therfore those that passe their boundes in such wise shal be punished for their ouerhardinesse as I haue said already At a word the faithfull may euer be in doubt and yet neuer ceasse to bee in quiet How so For when we consider the chaunges and turmoylings of this world we must needes be afraid and carefull and euery of vs must prepare himself to receyue blowes wheÌ„ it shal please God to smite him But yet herewithall we know that in our falling wee can not light otherwise than vpon our feete bicause wee bee hild vp by the hande of God nor bee vtterly oppressed bycause he releeueth vs VVe see then how wee can not bee vexed with ouergreat vnquietnesse and yet wee may bee sore greeued in oure heauinesse not to withdrawe our selues from God and to make no accompt of calling vpon him but to haue our recourse vnto him To be short there is great diuersitie betweene the carelesnesse wherevnto we be inclined by nature according to the disposition of our â—leshe and the assurednesse that wee haue by resting oure selues vpon Gods promises For when we haue the sayd fleshly presumptuousnesse it is like a certaine drunkennesse which maketh vs blockishe so as wee haue no regarde of God nor of hys helpe making oure reckening that all shall go well with vs though hee neuer looke to vs nor thinke vpon vs But if we rest vpon Gods word we will call vpon hym and we will looke about vs on all sides and consider that oure life is a thing of nothyng that our state is wretched that death manaceth vs on all sides and that we bee hemmed in with infinite miseries Heerevpon wee pray vnto God and make our moane vnto hym and yet neuerthelesse if
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 cōfort 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 whē we will be cūning to ouerthrow a good matter specially whē 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 vnderstād what the truth is And whē 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 thē 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 mē 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 euē 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
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 cōtented 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 whē they haue beguiled not only the worlde but also themselues by trusting in things that haue a gay shew and coūtenance 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 imaginatiōs 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 vpō 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 mē 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 mōstrous 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 thē 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 religiō and about so holy things as wee haue at this day It were meete that men shoulde hold thēselues 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 ▪ 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 ▪ a one he is Gods intent then was not to punish Iobs sinnes in like measure as he had offended For in the meane while he spared many ▪ wicked men and dealt not so roughly with them And so we see now that Iob blasphemeth not at all when he sayth that god woundeth him without cause for as muche as the woorde is ment simply as he speaketh it that is to wit that he knew not any speciall cause why God punisheth him so according as of truth he knew none But out of all doubt if God should vse all the rigour that were possible agaynst a man that were like the Angels of Heauen and walked in all soundnesse and perfection I say if God should vtter all his rigour agaynst him yet shoulde hee be iust and rightuous still Yea verely and yet were that without cause True it is that if we take counsel of our own braine if we discusse the cace as it commeth too our owne fleshly vnderstanding wee shall say it is without cause But without any inquisition or without running a heade it behoueth vs to conclude that forasmuch as God is rightuous he knoweth why he doth it VVee see no cause but yet must we glorifie him Lo in what plight Iob was And he addeth That God giueth him not respite too take breath but feedeth him with bitternesse Here Iob sheweth that besides that his miserie is great and excessiue it doth also holde on still and the chiefe piece of his temptation is that God feedeth him with bitternesse that is too say that he filleth him in such wise with anguish as he cannot finde so much as one little scrappe of his goodnesse too refresh him with that he may take courage And here ye see yet better howe God doth now and then cast his seruants euen to the bottom of their graue And it is a thing that we ought too marke well For there is not that man of vs which shall not finde himselfe sore combered when God turneth his backe vpon vs or if we perceyue him to haue a terrible countenance so as he shewe himselfe to be as it were angry with vs For then alas euen the boldest and most aduenterous are so quayled as they see nothing but death before their eyes Howe shall wee doo then who are yet so weake and feeble So muche the more therefore doth it stande vs in hande too marke well these textes that is to wit that when God not onely hath giuen poore creatures some signe of his anger but also holdeth them locked vp there so that when they woulde take winde and drawe their breath in hope to haue some little smack of his fauour to alay their grieses withal God commeth on still to increase the miserie Seeing that Iob hath bin in such extremitie why should not we be so to ▪ Therefore whensoeuer we be in any meane aduersitie let vs prepare our selues to receyue grieuouser when it pleaseth God to sende them vntill that he haue remedied all our miseries Thus ye see what we haue to mark vpō this text But Iob bewrayeth himselfe more openly anon after in saying If ye speake of strength who is like vnto God If the matter must come too iustice who is he that can summon him Or who can find any matter that we hold plea with him as if we stoode vpon euen grounde with him There is none at all I conclude then sayth he that God consumeth the righteous and the vnrighteous all togither There are two wayes for vs to recouer our right when men shal haue taken ought from vs that is ours for wee go about it either by force or by way of iustice Princes mainteyne theyr quarelles with bloudshedde and priuate persones woulde do as much if they might be suffered Alwayes they woulde begin by way of deedes and hardly can they withhold them selues from it what punnishment so euer be prepared for them And there is also the ordinarie meanes of Iustice Iob taketh both these things here as if he shold say True it is that I find my self tormented with extremitie and yet notwithstanding howe shall I withstand my God For if I fall to violence what shall I gaine by it I am no egall match for him If I go to it by waye of Iustice will he receyue me who shall take vpon him as Iudge or vmper betwixt vs whereat shall I beginne my plea To be short I see that God consumeth both the righteous and the wicked This talke seemeth yet more straunge than that which we haue set downe howbeeit if wee looke well into it we may after a sort make them both one which thing will be verie good and very fit to serue our turne VVhereas Iob sayeth there is none that can match God in strength nor that can holde plea with him in law bicause he will not be so much at comaundement he meeneth not hereby to impute vnto God such a lawlesse power as to do what he listeth and to deale vniustly True it is that we ought to aske none other reason at Gods hand than his own good will but yet therwithall we must hold it for a certaintie that Gods will cannot be otherwise than iust rightfull no though we see it not to be so but rather the flat eōtrarie Here then Iob taketh his ground vpō that which I haue discoursed afore that is to wit
haue learned to mocke God and rid themselues quite of all Religion so as they hearken not any more to him to say Behold it is God that speaketh and he is to be obeyed VVe see many now a dayes who thinke it to be an ouergreat simplenesse to submit a mans selfe so willingly vnto god And what meane they by it but to shake off all feare of God To such confuzion are we come and therefore it behoueth vs to be very ware and to set muche store by the simplicitie which God requireth of vs Verely his minde is not too haue vs dulheaded for fayth is not as the Papistes imagine namely that men shoulde go on lyke Gosâ—ings VVhen the Papistes say men must lyue simply what simplicitie meane they It is that men shoulde not discerne betweene white and blacke nor know what they ought to holde and to follow But God as I sayd wil not haue vs so ignorant we must bee children in lewdnesse and not in vnderstanding as Sainct Peter sayth and wee must learne of God and fetch light at the brightnesse of his holy spirite and of his worde that we liue not lewdly but desire to be fed with the foode of simplicitie and vprightnesse as with milke For like as God handled his children after that manner in olde time so will he haue the same foode set before vs at this day also But by the way we haue to note that Gods seruants must bee ready armed agaynst suche stumbling blockes when men cast them in the teeth that they despize God and that theyr whole drift is too bring all too confuzion as now adayes the Papistes are so shamelesse as to vpbrayde vs that wee seeke nothing but to bring men to a fleshly libertie that there might be no more honestie among men nor anye man passe to serue God or to exercise himselfe in brotherly charitie VVell this is layd to our charge but not to our charge alone VVe see that Iob was assayled wyth the lyke temptations and therefore let vs beare them with such pacience as we may shew before God and the worlde that men do vs wrong in charging vs wyth that euill and well may wee answer so if we haue had an eye to frame our selues to that which God sheweth and too giue attentiue eare to that which he sayth to vs and furthermore that wee chalenge not the knowledge of any thing but that which we haue learned in his schoole that we may continue in the same For that onely worde is ynough too beate backe all the slaunders which the enimies of the truth do lay vpon vs Herewithal let vs turne men away from trust in themselues For whereas we be commaunded to serue God purely it is not too the end we should put our whole trust in him and that we should vnderstande howe wee ought not to do whatsoeuer seemeth good too our selues too turne aside eyther too the right hande or too the left but simply in all respects folow whatsoeuer God commaundeth vs Ye see then that we ought to be pure afore God and also to haue a good report among men that we walke aright But if wicked folke slaunder vs we must beare it paciently and yet for all that knowe them too bee impudent and shamelesse Eliphas hauing spoken so addeth that Iob ought not too trust so much to his own wit. Art thou the first man sayth he wart thou borne before the mountaynes Heere are auncient and gray healed men yea euen such as are elder than thy father Art thou of counsell with God VVhen Eliphas vpbraydeth Iob after this fashion that he is not old ynough and that he ought not to take vpon him such a libertie of iudging verely he hath some colour in his saying as we haue sene afore For when God is so gracious vnto a man as to let him liue long time heere he may well haue learned many a thing And againe we knowe that mens wits are the better settled by age and that yong men cast foorthe manye bubbles which age represseth So then it is to bee presumed that an old man forasmuch as he hath profited by liuing long in this world ought to be perfecter and to haue more certayne skill than other men But yet for all thys we see that in stead of profiting by long life the most part go backward For men might oftentimes with theyr age atteine to good knowledge and vnderstanding yea and vnto some wisedome Howbeit forasmuch as naturally we go from euill to worse if God vphold vs not Therefore it is to be seene that the most part of men become more fooles in their age than they were in their youth Marke that for one poynt Againe also there is no trusting in our owne agednesse in respect of Gods wisedome For hee dealeth it foorth as it pleaseth him both to yong and old according as he sayeth by the Prophet Ioell Beholde the dayes shall come that I will poure out my spirit vpon all flesh Your olde men sayeth hee shall dreame dreames that is to say they shall bee my Prophets for I will teach them and your sonnes and daughters shall see visions In that place we see how God calleth as well yong as olde and as well women as men to the receyuing of that wisedome which he sendeth into the worlde And so must all the glory of age be throwne downe and when old folke haue liued neuer so long and haue neuer so much experience â–ª it behoueth them to know that yet for all that it foloweth not that they must needes know the secretes of the kingdome of heauen For that is in the hand of God men must not presume to know it by reason of long time True it is that if God call vs in our childhood we ought to be confirmed more and more But age is not the thing that bringeth that It is the working of Gods grace and euery whit of it proceedeth from him Therefore we haue no cause to stande in our owne conceyte nor to brag as if he had any thing at our hands Heerein we see what the dotage of the Papists is who ground al the foundation of their faith vpon antiquitie saying See sirs our doctrine is not new it is not start vp yesterday nor a yeare or twain ago but the world hath liued so long time and wee bee in possessioÌ„ of it But what is that to the purpose afore God For the cace standeth vpon the hauing of the euerlasting truth whiche hath bene from before the making of the world And so we must go to God and to our Lord Iesus Christ if we will haue a sure resting stocke for our faith to leane vnto For the matter concerneth not a score of yeeres nor foure hundred no nor a thousand wee muste haue the euerlasting truth which hath bin disclozed to vs from the making of the world For if wee haue that oure fayth shall be well settled But if that want all is but
fall into this horrible vengeance of God let vs preuent it And how Let euery of vs bee heedefull and stande vpon his garde And sith that God hath taken vppon him the charge to keepe vs so carefully that hee telleth vs that nother Satan nor all his force and practizes shall be able to do any thing against vs let vs stick to this promis not doubt but that he wil fulfill it make vs feele the frute of it in due time and place But now let vs come to that whiche I spake of that is to say that the wicked shall no more stand for the woorde importeth as muche as to beleeue like as also the word truth may also signifie stedinesse for it is very true that the wicked shall not stand when he is sotted in vanitie And why For vanitie is his chaunge The reason serueth very fitly to confirme this principle that the wicked shall haue no settling nor finally prosper For God maketh them to turne alwayes to vanitie The worde vanitie is taken here in two senses For when it it is sayde that the wicked man shall not stand bicause he is sotted in vanitie it is as much to say as he cannot stande when hee is full of vntruthes and blinded with deceyuablenesse And why For vanitie see how the worde altereth the signification is his chaunge that is to saye there is nothing for him but deceyuablenesse and when hee thinketh to haue things at his hartes lust all vanisheth away in the turning of a hande so as he findeth nother help nor releefe in his aduersitie nor anye remedie of his miseries Thus yee see what this woorde vanitie importeth in the seconde place And the woorde chaunge fitteth well this sense For when God shall haue led the wicked sorte throughe manye turmoyles and when they shall haue buskled themselues throughly too and fro on whiche side so euer they turne them they shall alwayes fall into vanitie that is too say they shall be vtterly disappointed of theyr expectation True it is that they may sette manye fayre hopes before their eyes and beare themselues in hande that they haue wonne the goale but beholde in the turning of a hand they bee deceyued and see it is but follie for them too gape for one thing or other Nowe lette vs come too the gathering togither of the things that are spoken heere into one summe namely that the wicked shall not stande out that is too say shall not haue anye setling or continuance Althoughe the despyzers of God bee exalted and triumphe for a tyme yet haue they not any settlednesse And why For God leadeth them continually thorough backewayes in suche sorte as they fynde themselues beguyled and disappoynted of theyr hope And this is a very profitable lesson for vs For what is the cause that wee grudge at the wicked and woulde fayne bee parttakers of their state Bycause wee haue not pacience too tarrye the ende of them as it is sayde in the Psalme For if oure mindes were quiet it is certayne that wee shoulde shudder at the ende that is prepared for the despizers of God bycause that at the laste theyr ioy muste be turned into weeping and wayling and gnashing of teethe God curseth all theyr mirth and the ende of it must needes be vnhappy But what wee raught onely at the present things runne after them our lustes are so whot as wee haue no forecare what may happen tomorrow morning And so much the more ought we to marke well this lesson whē it is sayde that the wicked man shall haue no settling By this saying thē we be taught to bridle our selues when we see the despizers of God haue theyr full skope and liue at theyr ease yea euen whyle wee weepe and lament so as wee ouershoote not oure selues for all that but giue God leysure to finish out his worke Againe let vs take heede that wee like not to well of our prosperitie but let vs grounde our selues vpon god If a man prosper let him not dole vpon his good fortune as they terme it nother let vs bee so miscarried as too forget God but lette vs seeke too settle our selues in him for without that there shall bee no stedfastnesse But the reason that Eliphas addeth heere immediatly muste bee throughly weyed that is to witte that the chaunge of the wicked shall be vanitie And wherfore For we see many turnings in this worlde and it seemeth to vs that alwaies the worlde will prooue better and better for vs bycause men do feede themselues with wind If God afflict them then they hope vpon maruelous things but there is no substance nor stedinesse in all their enterprises Thus thē yee see in effect what wee haue to marke and that is the right sense Now it is sayde afterward That the wicked man shall bee consumed before his tyme that his braunches shall neuer florish more He shall bee lyke a vine that hath his vnripe grapes stript of and like an Olife tree that casteth his floures yea and that the same floures shead away when there cōmeth any froste so as they perishe vtterly No doubte but that by these two similitudes Eliphas ment to confirme the former sentence that is to say that the wicked man perisheth before hee bee full ripe and it serueth still too bring vs backe to the matter whiche wee haue discoursed already So then we see that by setting before our eyes that there is no stablenesse in the wicked our Lorde calleth vs to a through continuing stablenesse which shal not be deceyuable nor serue alonly to tickle vs with a vayne fonde desire of it Gods intent is not that we shoulde be deceyued with a vayne imaginacion in weening our selues too happie but he would haue vs to bee happie in good earnest But howe may that bee By settling oure selues in him and in his loue Lo wherevnto hee calleth vs And contrarywise hee sheweth vs that wee muste not bee gyuen too any of these worldly things to reste vpon them where is no reste too bee had and that wee bee but starke fooles if wee beate oure braynes aboute it But yet cannot all this turne vs from them notwithstanding that God tell vs that all the prosperitie and happinesse that men weene themselues to haue in this world when they bee separated from him is but deceytfulnesse So muche the more then standeth it vs in hande to marke well this lesson where it is sayde that the wicked shall perishe before his tyme And whereas hee addeth these comparisons that hee shall bee as a vyne that hath his sowre grapes plucked off and as an Oliue that casteth his flowers before his tyme so as they can bring foorthe no frute Heereby our Lorde intended too expresse the outwarde shewe that the wicked shall haue whereat we shall wonder yea and also stumble For when wee see the wicked prosper immediatly wee bee amazed and suche a fyre is kindled in vs that wee coulde finde
not too runne seeking heere and there and too make large circuites and yet notwithstanding they come always to one point which is to thinke vpon nothing else but gathering and all that is but a dreame VVhat other vices so euer men be infected with I pray you haue they any certeine mark or any resting place so long as they bee intangled in this world Haue they a cleere mind to vnderstand that God calleth them No. Haue they their thoughts well settled Haue they their affections well ordered No not at all They do but dreame To be short if all things were well serched by peecemeale which men purpose and deuise which they take in hande and which they doe it would bee founde that their whole state is but like a dreame or fancie that a man conceyueth And as I haue sayde such may mannes life be generally sayd to be But specially it may be verefied of those that hold aloofe from God and turne their backs vpon him For in as much as they leaue the light and wilfully seeke after darkenesse ▪ it is meete for them to haue such wages as they deserue that is too wit to haue their wits confounded so as they may not be able to iudge any thing nor to discerne betweene white and blacke but rather be ouerspred with a continuall night to doe nothing else but dreame And in deede wee see also howe they transforme thinges and turne them cleane contrarie Marke me a despizer of God hee will beare himselfe in hand that he is able to worke wonders and yet in the meane while he knoweth not that if God be his enimie he must needs perish and that he may wel fortifie himself but he shal not be able to scape Gods hand that it fall not vpon him as a hideous storme But as I said forsomuch as the wicked do shun the light asmuch as they can they deserue that God shuld cast them as it were into an vnlightsome place as it were into a continual night there to be wrapped round about with darkenesse Haue they once their minds so dazeled they conceiue dreames and fancies and make themselues beleue this and that So then it is not without cause that the holy ghost doth here by the mouth of Sophar liken the wicked vnto a dreame And not onely they disguise themselues after that sorte but we see that other men also haue a false opinion of thē ▪ For if a wicked man be aduanced euery man reuerenceth him yea and they enuie his state and would 〈…〉 ne be lyke him And such as can not come at it doe oftentimes make an Idole of him Thus yee see in what cace menne are when they see the wycked prosper But wee consider not that within them they haue a woorme that gnaweth them without ende or ceassing bycause Gods Iustice followeth them at the harde heeles and they are alwayes troubled in their consciences Then knowe wee not in what perplexitie and vnquietnesse the wicked are bycause God hath cursed them But wee bee bleared with a certeine vayno shewe and as the prouerbe sayth all that glistereth is eyther golde or siluer in our eyes So then let vs learne to remember that which is shewed vs heere that is too wit that wee must no more dreame nor bee so led by our owne misweening fancie For God will skorne such vanitie and shewe that in the end after we haue bene in darknesse a day will come wherein wee shall bee brought too light and when that daye commeth men shall see howe we haue bene beguiled in our dreames But nowe are we not in the night for God inlighteneth vs at leastwise if the let be not in our selues VVhat is it then that maketh vs to dreame what is the cause that we be so deceyued by our owne fonde imaginations and that euery one of vs forgeth some fancie or other to him self but that we be loth to stay our selues to consider what God doth dally before our eyes and specially what hee warneth vs of his worde Beholde howe God sheweth vs which is the true happinesse and what is our true welfare Blissed is the man sayth hee that feareth the Lorde Blissed is the man that applieth himself to the minding of Gods truth Blissed is the man that putteth his whole truste in god For he shall bee like a tree planted by the ryuers side alwayes full of good sappe so as nother heate nor drought maye cause him too forgoe his freshnesse and lustinesse Thus doth our Lorde shewe vs the true happinesse that we may knowe it if we our selues be not to blame But what we be fugitiue and cannot rest vpon firme ground but will needes haue a happinesse that is slipperie and flyghtfull Therefore we be well worthy to perishe and to tumble into the bottomlesse pit sith we goe so wilfully to seeke after the darkenesse of the night Thus ye see why I sayde that for so muche as God is so gracious as to inlighten vs with his worde it behoueth vs to come away out of our dreames and fancies to the end we be no more tossed so And afterwarde it is sayde that his bones are full of his youth The Hebrewe word that Sophar vseth heere doth sometimes signifie hid and secrete sinnes and surelye the Hebrewe worde that signifieth youth is deriued thence also And so the sense may be that a wicked mans bones are full of the sinnes that he hath committed and specially that hee began to commit them in his youth or else that in his youth his bones were full and he was filled and glutted with pleasures so as he had his hearts desire and all that euer he had a mynde vnto came to his hande This is it that wee haue to note So then if wee take the worde youth in his owne signification the meening will be first that Sophar warranteth the wicked that if they be once giuen vnto euill they neuer returne backe agayne according as it is sayde in Salomons prouerbs that when a yong man hath once taken a wrong way he shall go on still and when he commeth to olde age he shal continue al one VVe see that when men haue once takē their way awry to giue themselues to naughtinesse it is verie hard to plucke them backe againe Lo here a good and profitable lesson And although it be common ynough in talke and that the verie heathen men haue made prouerbes of it yet haue wee neede too bee warned of it considering howe we be so much giuen to continue in euill as it is rufull and thinke it to be nothing at all But we perceiue not howe Satan taketh possession of vs when we continue in our filthynesse VVhen a man beginneth first to do euill he thinketh that if he followe it still a day a moneth or a yeare he shall returne well ynough againe in the end verely as though we had repentance in our sleeue But as I sayde beholde Satan creepeth into vs and taketh
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 preuēt 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
men beginne to mistrust the promisse of God when they see the wicked prosper while the poore faithful are afflicted and tormēted 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 ▪ 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 temperāce 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 mā 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 drunkēnesse 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 ▪ 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 whē 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 excellēt 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 graūt 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 cōfusion of things so that the wicked liueth at ease the godly is tormēted 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 vpō 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
the stumblingblockes and afflictions that may happen vnto vs vntil he haue gathered vs into his heauenly rest That it may please him to graunt this grace not only to vs but also to all people and nations of the earth c. The .lxxxvj. Sermon which is the fourth vpon the .xxij. Chapter This Sermon doth still prosecute the. 15. 16. 17. verses and some other part of the Texte therevnto annexed 18 Yet hathe hee filled their houses vvith treasure lette the intente of the vvicked bee farre from mee 19 The righteous shall see them and laugh at them and the innocent shall mocke them 20 Oure substaunce surely hathe bene hidden and the fyre hathe deuoured the remnant of them 21 Acquainte thy selfe vvith him and deale vvith peace and thereby thou shalte haue prosperitie 22 Receyue the lavve of his mouth and lay vp his vvoordes in thy heart WEe beganne yesterday to declare to what end this saying of Eliphas tendeth where hee reproueth Iob for saying that God suffereth the wicked to prosper and punisheth them not as it is truth in deed according to the iudgement of the worlde Eliphas and his fellowes had sayd that God doth neuer so delay his iudgemēts but that they appeare here amongst vs which is against experience So that the saying of Iob is true that wee must paciently abide till our God set all things in order againe which shall not bee done in this world VVe must thē walke in hope And hope importeth so much that wee should not haue our sight stayed vpon things present but that although al things were out of order yet wee must quietly abide Gods pleasure Eliphas groundeth himself vpon this point that if we consider the course of the world we shal see that God hath at al times punished the wicked True it is as wee haue oftentimes sayde that God hath alwaies giuen some tokens of his iudgements for to keepe men in awe but so far off is it that hereof we should make a generall rule that the same is contrarie to all reason truth Now let vs come againe to that which hath bin alreadie begon to be handled Eliphas speaking of the wicked attributed vnto them such a pride that they vtterly refuse God wil not haue him come neere them Not that they do vtter such woordes with their mouth but bicause they can not abyde that God should bring thē vnder his subiection as it is seene Then till such time as God hath tamed men by his holie spirite they can not beare the yoake euery man woulde haue libertie too do as hee listeth But heere is mencion made of them whiche haue bene hardened a long time are wearie of all good doctrine and so hate it that they would wishe that they might neuer heare more wordes of it The number of such men hath alwayes ben to great as it is at this day Furthermore when they are gone so far astray as they refuse the doctrine of God they do al things to spite him withal as though he could do nothing against them and say what can the Almightie doo vnto vs Truth it is that they will not spue out such blasphemie but yet they walke boldly like murderers so as they care no more for any threatning but make a mocke at all things vntill the hand of God vrge them and constraine them ▪ they will go on still in their wickednesse Now this is as much as if they shoulde affirme that they cared not for any thing that God can do vnto them and so to bee short ▪ we see that Eliphas ment here to declare how farre men passe their bounds when they haue a while continued in mischief and are become so diuelish that they cā not abide to bee admonished and brought into the right way namely that they defie God as though hee had no more authoritie ouer thē And it is not onely in this place that we see it so would to God we had not exāple therof before our eyes But let vs note that which hath ben touched namely that the holy Ghost ment to shew vs here as in a glasse whether men fall headlong when they are a long time noozeled in their sins that is to say that there is suche brutish beastlinesse in them as they runne with their heads against god For there is no more remorse of conscience in them as S. Paule saith their consciēces are rocked fast a sleepe so as they make no more doubt of any thing And it serueth to the end that we should walke in feare and pray vnto God that he suffer vs not to come into such extremitie Now let vs go on foreward with the saying of Eliphas He asketh of Iob whither he haue marked the way of such men or whither be hath taken good heede of it They which expound this sentence as though Eliphas reproched Iob for folowing them or fashioning himself like vnto them are deceiued but rather he intendeth too say that Iob is a man altogither without iudgement for that he doubteth whither God punisheth the wicked seing he hath alwaies perceiued that he doth it But herein is he deceiued for that hee saieth alwaies That might haue well bene but yet God hath not ceassed to reserue many punishments vnto the time to come He ouerthrew the citie of Sodome with the others neere vnto it but hath he done the like to al other townes that were so giuē ouer to euill No truly He did once send a flud ouer al the world yea but it was but once and yet we see that mē haue not ceassed to prouoke his vengeance vpon them Yea but we must not appoint him a law to punish sinnes alwaies alike he will deale as it pleaseth him we must cōtent our selues with the order that he taketh Yea truly for as we haue shewed if he reserued no punishments it would seeme that there should be no iudgemēt that we should no more come to any accoūts And if al things wer so perfectly restored in this worlde that there were no more to be wished for nor any thing to mislike thē would there be no more of the resurrectiō Therfore it behoueth our God too vse such meanes as he do but onely giue vs some exāples whereby we may know that sinnes shall not remayne before him vnpunished that whereas he delayeth vs as now holdeth vs in suspence till the latter day it is too the end that wee should not fixe our mindes here beneth as though things were alredy so accōplished that there were no more to be wished for This is then a brief summe of that which Eliphas mindeth to say in this verse hast thou not marked the wayes of the worlde for this worde world signifieth sometimes antiquitie as if he shuld say ▪ it is not now that God beginneth to punish the wicked but the histories of old times do shew vs that he hath alwaies done so it is so long ago since Sodome and Gomorrha perished
beare with vs vntill the attonement be made betweene him and vs and that wee may take such profit by all the chastisements that hee sendeth into the world as we may alwayes acknowledge him to be the iudge of the worlde and that he will leaue no iniquities vnpunished how long so euer he tarie To the ende that by this meanes wee that are his children may bee moued to feare and honour him as our father knowing that hee prepareth for vs an eternall inheritance in heauen notwithstanding that as now we be in a poore and miserable state here in this worlde That it may please him to graūt this grace not only to vs but also to all people c. The .lxxxvij. Sermon which is the fifth vpon the .xxij. Chapter This Sermon is still vpon the .xxij. verse and afterward vpon the text which is hereunto annexed 23 If thou returne to the Almightie thou shalt be buy It vp and dryue avvay iniquitie far from thy Tent. 24 Thou shalt lay golde vpon the dust and as the pebble stone of the riuer the golde of Ophir 25 The almightie shall driue away thine enimies and thou shalt haue a strong fortresse 26 Thou shalt take pleasure of the almightie and lift thy handes to God. 27 Thou shalt make thy prayers vnto him and hee shall heare thee and thou shalt pay him thy vovves 28 Thou shalt determine a thing and it shall be established vnto thee and his light shall shine vpō thy vvayes 29 If the vvicked bee throvvne dovvne I am lifted vp and God shall saue those that looke lovvly 30 The innocent shall deliuer the Countrie and it shall bee preserued by the purenesse of thy handes ACcording to that which I haue already declared wee must take this as an exhortation that is made vnto vs all too shew vs what true repentance is Surely Eliphas hath misapplied this too the person of Iob but yet the holy Ghoste meant to deliuer vs a generall doctrine and such a one as might be greatly to the profite of vs all Heere before we haue seene what it is too bee acquaynted with God after that a man hath gone astray from him For when men giue ouer themselues too euill they quite forget God turne their backe to him and become as wilde men But like as they that runne astray after that sorte doo alienate themselues from God so must wee acquaynt our selues with him suffering him to gouerne vs and shewing our selues easie too bee guyded by him so wee may become like lammes and not play the wilde beastes when hee giueth vs any signe too come vntoo him After that Eliphas hath spoken thus hee addeth That hee whiche ▪ hathe gone astray ought too take the lawe at the mouth of God and place his woordes in his hearte This is a very notable poinct for the rule of good life is that we should heare God speake vnto vs and knowe that the way whiche hee sheweth vs is that whiche we ought too holde Seeing then that men go astray from the way of saluation so soone as they swarue from the lawe of God Therefore it is sayde expressely in this place that wee muste receyue the lawe at his mouth Howebeeit for asmuche as our allowing of that whiche is spoken vnto vs is not all that wee haue to do Eliphas addeth that wee must settle it in our heartes For although a man yeelde himselfe to the obedience of God concerning the outwarde appearance that is not the chiefe poinct wee knowe it shall not greatly aduauntage vs too abstayne from doyng euill onely as touching our eyes handes and feete but the harte muste go before and guyde all the reste VVill wee then profite well in the schoole of God his worde must take deepe roote in our heartes according as it is sayde that hee regardeth truth and contrariwise abhorreth all hypocrisie Nowe wee see in what wise wee muste turne too God when wee haue bene as it were bannished from him that is too say wee must become his scholers and he our mayster And thereby wee may gather that all they whiche walke not according to the pure worde of God are gone astray although men allow well of them ▪ as wee see oftentimes how men thinke there is nothing but all holinesse in those whiche followe their owne foolish deuotions And it hath beene an ordinarie abuse euen frō the beginning of the worlde which raigneth yet at this day too muche that men will needes be gouerned at their own pleasure and yet thinke that their doings ought to be well allowed of before god Contrariwise what is auouched heere It is sayde that all they whiche walke not according to the woorde of God ▪ are gone astray No doubt but they will perswade themselues that their life is good and holy and it may bee that men will clappe their handes in token that they like well of them but there is but one onely competent iudge that can giue sentence in this cafe with authoritie whiche is God and wee heare what hee pronounceth of it Therefore wee must no more replie to iustifie our foolishe deuotion nor say wee thinke that suche a thing is good All our owne fancies must bee layde downe and wee muste harken what God sayeth and suffer him to haue the mastership ouer vs to shewe vs the way that hee will haue vs to followe This is it that wee muste first learne True it is that this doctrine is oftentimes tolde vs but yet is it not without cause that the holy ghost speaketh of it so much for wee see howe men are wedded to their owne will we will alwayes be wise in our owne conceytes and wee can not finde in our hearts to giue God such honour as that he should haue all the mastership ouer vs and wee should be his subiects And thus as the Prouerbe sayeth we◠do more than is commaunded vs too become the Diuels seruants Let vs examine all the things that are termed by the name of Gods seruice in the Papistrie VVhat shall a man finde there but meere inuentions of menne ▪ there is not one syllable in the holy Scripture to warrant that the things wherein the Papists trauayle so much are acceptable vntoo God but cleane contrarie and yet wee see howe they are wedded to them And wherefore By reason of the sayd diuelish pryde that men can not abyde to bee subiect too God and too receyue the lawe at his mouthe It is true that at the firste they will say it is good reason that God shoulde haue the dominion ouer vs but yet wee see what rebellion they vse VVherefore is all our striuing now adayes but bycause we require that nothing should bee added or diminished from the pure law which was deliuered vs frō heauē If the Papists could be cōtented to be gouerned by the pure doctrine of God we should soone agree togither there should be no more disputation but they wil haue their own lawes statutes to be
be giltie in a thousand points for it Yea and which more is wee neuer do any good wherein there is not some blemish insomuch that we should be faulty in al respects before God if he listed to handle vs rigorously Howbeeit when God is so graciouse to vs as to gouerne vs by his holy spirite he accepteth the goodnesse that he hath put into vs notwithstanding that it bee vnperfecte True it is that forsomuchas we do amisse we haue not so much as were requisite neuerthelesse God layth not our infirmities and sinnes to our charge but shetteth his eyes at them like as a father is not too inquisitiue of his owne child although he see well ynough the faultes that are in him yet hee beareth with them ▪ Euen after the same manner doeth God woorke towardes vs for hee vseth the same pitifulnesse in forgiuing al the infirmities wherthrough we do amisse But now let vs come to that which is sayde here Iob knew well ynough that he was a wretched sinner and hee was not so blinded with pryde as to beare himselfe in hand that he was throughly rightuous and that God did but byte at him without cause But his meening was that if God woulde handle him after the ordinarie maner which he setteth foorth in his lawe whiche is to blisse suche as serue him and too deale gently with them so as they may well foole him their good father after that manner and according to that rule he could well answer before him And so his mening is that God vseth his owne prerogatiue of a rightuousnesse which is secrete hidden from men and dealeth not with him any more by the order of his lawe but by another consideration which men cannot take holde of not reach vnto with all their reason and witte Lo what his meening is This will be the better vnderstoode by applying of it in forme of an example in the persone of Iob and in the person of some other man set as it were by his side Looke vvpon a man whom God hath chozen to himselfe well he indeuereth to walke holily with a good conscience and God blisseth him and there appereth no token that God forgetteth him but rather that he gouerneth him hath a care of him And why is that Is it bicause that that man hath deserued it No for if we seeke for deserte or worthinesse in any creature it can bring nothing whiche is not Gods owne afore and if there be any goodnesse in mā the same procedeth first of the holy Ghost Man then bringeth not aught of his owne vnto God and the goodnesse that is in vs shoulde neuer be worthy to be well liked of God but should be reiected bicause there is alwaies some blemishe in it Therefore when our Lorde maketh the faithfull to prosper after he hath giuen them a desire to walke according to his will hee vseth the ordinarie rightuousnesse that is to wit the rightuousnesse which he setteth foorth vnto vs in his lawe But looke mee here vpon Iob who is a faithfull man and hath serued God with a pure right meening minde and yet notwithstanding he is tormented with extremitie it seemeth that God hath sette him vpon a scaffolde to shewe there a dreadfull vengeance in him to be shorte for aught that man can coniecture hee was handled roughlier thā Cain or Iudas And what meeneth suche a straunge manner of dealing Heerevpon Iob saieth that our Lord vseth his secret Iustice that is to say hee vseth not the ordinarie rule that is conteyned in his lawe but intēdeth to trie Iobs pacience and to make him an example to the whole world To be short he intendeth to shew what authoritie he hath ouer his creatures Notwithstanding in so doing he ceasseth not to be rightuous I meene euen although he deale altogither after that maner For I haue declared already that God vseth not the sayde extraordinarie Iustice towards men howbeeit Iob thought so Ye see then that God shall be rightuous still although he proceed not according to the rule of his law But now let vs trie whither Iob spake rightly in saying so no surely he ouershot himself And for proofe thereof let vs take this sentence that is set downe here Hee will not debate with mee by force sayth he but there I shal haue reason Howe meeneth he that God will not deale with him by force It were to go to law with him if he would giue him the hearing Iob then presupposeth that God vseth an absolute or lawlesse power as they terme it towardes him as if he should say I am God I wil do what I list although there be no order of Iustice in it but plaine lordly ouerruling Heerein Iob blasphemeth God for although Gods power be infinite yet notwithstāding to imagine it to be so absolute lawlesse is as much as to make him a Tirāt which were vtterly cōtrary to his maiestie For our Lord will not vse might without right nother is he lesse rightfull than mightfull his rightfulnesse mightfulnesse are things inseparable Therefore Iobs saying is euill Not that he purposed as I haue sayd afore to blaspheme God but yet did wandering wordes escape him and that came bicause he could not bridle his affections But nowe let vs come to the handeling of the matter in truth as it is Hitherto we haue but layde foorth the matter VVhereas I sayde there are two sortes of rightuousnesse or Iustice in God that is true Howbeeit the applying of it was according to Iobs imagination that was a misapplying But nowe let vs come to the pure truthe that we may knowe how the matter goeth It behooueth vs to beare in minde what hath bin declared heretofore that is to wit that god in his law applieth himselfe vnto vs and requireth not so muche as we owe him but according too mannes abilitie to performe I meene not his abilitie now that we be corrupted but his abilitie when he was in his perfect soundnesse such as Adam had before he fell and such as the Angels of heauen haue yet still Yee see then that God in his lawe hath a respect vnto our abilitie yea but let vs consider well after what manner this worde Abilitie is to be vnderstood for it is not according to the want or wretchednesse that is in vs as nowe for as nowe wee can do nothing but euill but according to the state wherin wee should haue continued safe and sound if corruption had not entered into oure nature And for the better vnderstanding hereof let vs take the Angels for a mirrour Beholde the Angelles indeuer to serue God they are not tempted with euill affections as we be there is no rebelliousnesse nor sinne in them and yet notwithstanding although the obedience which they yeelde vnto God be pure in respect of vs it ceasseth not to bee imperfecte if it bee compared with the infinite maiestie of god Nowe then God if he listed coulde
ende doth he make vs to feele his wrath I say it is to the ende hee woulde not bee constreyned to execute his wrath agaynst vs Lo what the true vse is of this doctrine that God is always in one mind and that no man can turne him from it For the same cause also it is sayde that God hath spoken once and that the Prophete heard these two things namely that there are power and iudgement in God as if he should say Lorde thou needest not too repeate thy wordes for when thou hast once spoken the woorde it ought to suffise vs and it is as much as if wee had a hundred thousande witnesses and that thou haddest neuer ceassed repeating and rehearsing the things that wee had once heard afore we neede not to haue our eares beaten at so much VVhy so For Gods truth is so certaine that if there were no more but one sillable of it it were al one as if hee had a great volume of it And yet notwithstanding wee see howe our Lorde calleth vs by ratifying hys promises and is not contented to haue spoken once and away but putteth vs often in remembrance of the things that wee haue once heard and will haue vs taughte his goodnesse all our life long Seeing then that hee vseth such ouerabundantnesse it behoueth vs to acknowledge hys infinite goodnesse in applying himselfe after that maner to our rudenesse but yet must wee not take such a boldenesse as to call in question the thing that hee hath spoken but once and too dispute whether a thing bee true or no when God hath witnessed it vnto vs For wee must rather marke howe it is sayd vnto vs in the Psalme that Gods sayings are as siluer seuen tymes fined in the fornace wherein there is neyther drosse nor superfluitie They be not like the wordes of mortall men who are dubble and will eyther colour the wordes that they haue spoken or vnsay them againe or finde some suttle shifte to turne them another way There is no such thing at all in god VVhy so For his wordes are as siluer throughly fined wherein there is no superfluitie This say I is the seale that all the faythfull ought to set vnto all the things which they heare at Gods mouth So soone then as God hath spoken any thing let vs according too that whiche hath bin touched alreadie set this seale vnto it that there is nothing but truth and certeintie in it For there is nothing but vntruth in mans minde and yet God doth vs the honour too make vs his witnesses according as saint Iohn speaketh of it that whosoeuer beleeueth in Iesus Christ hath sette too his seale that God is soothfast So then seeing that God doth vs the honour too make vs his witnesses althoughe there bee nothing but vanitie in vs so much the more ought we to bee inflamed too receyue obediently all things whiche wee heare of him and to warrant our selues that they bee true It followeth immediately that he doth what soeuer his hart desireth Heere is one sentence more whiche is verie true if it bee rightly vnderstoode True it is as wee haue seene that Iob did a nisse in imagining that God vsed a lawlesse power and in that he could not imagin otherwise but that God was minded to vtter his strength with such violence as should bee quite voyde of all reason Surely as I haue erst declared Iob purposed no suche blasphemie in himselfe but heere the cace concerneth his former pangs which were ouerheadie But nowe let vs consyder what profite redoundeth too vs of this doctrine that God doth whatsoeuer hee liketh It behoueth vs firste and formost too knowe what the things are that God desyreth or lyketh VVe knowe that he cannot away with any vnrightuousnesse and therefore his desire or lyking must needes bee rightuous and full of equitie Seeing it is so let vs learne to glorisie him in all respects And first of all when we see things out of order in this worlde and all seemeth too go otherwise than it ought too do let vs marke howe it is sayd vnto vs that God holdeth the reynes of the brydle and that nothing is done whiche hee hath not foredetermined in his purpose Oftentymes wee maye thinke the things to bee verie straunge whiche are done for our eyes are too weake sighted too comprehende the infinite power of god VVhat is to be done then Let vs conclude that for so muche as God is rightuous it becommeth vs to allowe of all his dooings although they fall not out too oure lyking And although it seeme too vs that God ought too woorke otherwyse yet let vs subdue our owne reason and holde it in suche bondage as wee maye alwayes confesse that God do the not anye thing whiche is not wroughte wyth iustice and vprightnesse Also let vs heere with all marke particularly that seeing God hath called vs hee doth also dispose oure welfare and faluation For I speake not nowe of all men in generall but of the comfort which the faythfull may gather when God hath once shewed himselfe to them and calleth them purposely to be his children and vttereth his heart vnto them as I haue sayd afore The faythfull then must not hang in doubt or imagine that theyr saluation is in a mammering VVhy so For it is layde vp as a gage in the hande of God and who can plucke it awaye from him Therefore let the faythfull hardily bragge of their saluation And why For God is almightie according as it is sayde in the tenth of saint Iohn The father who hath giuen you vnto me is stronger than all To what purpose doth Christ speake so It is to shew that our saluation dependeth not vpon our selues nor vpon any creature nor is let looce too all hazardes but that God keepeth it as it were in his bosome and that forsomuch as no man can ouercome him wee bee sure that wee shall neuer perishe And why Bycause God hath the ordering of all things and loueth our welfare in suche wyse as hee will surely procure it And thereof wee haue a good warrant by the Gospell and which more is wee haue a sure pledge of it in our Lorde Iesus Christ who is giuen to vs to the ende that we being in him shoulde be partakers both of his lyfe and of all his goodes So then if this doctrine bee put in vre as it ought to bee we see it is not only true and holy but also exceeding profitable to vs Now hee addeth by and by after God will bring too passe whatsoeuer bee bathe determined of mee and there are many like things in him Here Iob vseth the worde that was expounded yesterday I said that the worde signifieth two things that is to wit lawes statutes ordinances decrees determinatiens destinies fashions or maners of dealing or doing order trade custome guize woont or ordinarie and also a mannes prouision liuing sustenance foode or nourishment As now Iob faith that
world withoute redresse or prouiding for it by god And this serueth to proue that Gods iudgernentes are not alwayes visible nor apparant at the first brunt and that menne ought too holde themselues quiet till our Lord stretch out his hande bycause hee knoweth the fit time too doo it and it is not for vs too appoint it Nowe then Iob alledgeth that the worlde is so full of Rakehelles that the poore go naked and suche as haue gleaned haue not a bit of bread to eate but men snatch away euen that litle from them which they had gleaned of the rich mens leanings VVhereby he signifieth that such as haue wherewith do abuse their credite and riches too consume the poore vtterly And that is too outrageous a thing and yet for all that God prouideth not for it notwithstanding that hee be the iudge of the world Thys might trouble vs at the first sight according as we see that many surmize God to be asleepe when he worketh not after their lyking But it behoueth vs to be fully perswaded of that and to haue foreseene it long afore to the ende we bee not troubled and offended at it when it is come to passe For it hath euer beene so and yet God hath not ceassed too bee the iudge of the worlde Howbeeit the times seeme too bee hidden bycause we see not hys day out of hande True it is that he knoweth all things and yet for all that he hydeth himselfe that is to say hee sheweth not hymselfe willing to haue care to succour suche as are afflicted for he tryeth theyr pacience for a time After Iob hath sayd so he addeth that suche as haue taken paynes yea and haue gotten wherewith to releeue themselues cannot inioy their owne goodes The man sayeth hee that bath pressed out the Oyle within his walles the man that bathe troden out the wine shall not ceasse too bee athirst True it is that oftentymes this happeneth through Gods iust punishment according also as we see howe it is threatned in the lawe Thou shalt plant trees and not eate of theyr frute Thou shalt till the earth and sowe corne and not reape the haruest Thou shalte dresse the vines and not drinke of the wine VVhen our Lorde speaketh after this manner it is not bycause he meeneth to leaue things out of order in the worlde but contrariwise hee threatneth to punish those that haue not vsed his benefites well But yet for all this wee on our side cannot alwayes see wyth our eyes why God dissembleth the matter VVhen some pill and poll and othersome are spoyled of theyr substance wee cannot see the reason of it For God also intendeth to humble vs that wee might honour him and confesse him to bee rightuous And verely we be as it were so dazeled as we cannot discerne what he intendeth And so ye see whereat Iob amed as if hee shoulde say VVee see those dye for hunger and thirst whiche haue laboured sore and in the meane whyle other men robbe them of theyr goodes It were easie for God too redresse it but hee dooth not Therefore wee must conclude that God woorketh not after suche manner as is knowne vntoo vs and is within the compasse of oure vnderstanding but hathe a woonderfull purpose whych passeth all mans reache so as wee bee as it were blynded at it And wee must not go about to measure all Gods dooings by our reason for then shoulde we enter into a bottomlesse deepe But wee muste pray him to graunt vs the grace too content our selues with that which he sheweth vs and wee must haue the sobernesse and modestie to walke in ignorance till hee discouer things fully too vs For it behoueth vs too keepe our selues within our owne tedder for if we play the looâ—e Coltes there will bee neyther way nor path for vs Thus then Iobs intent is to shewe vs that Gods iudgements are not ruled by mans discretion but are secret and hidden from vs For that cause hee addeth that men crye from out of the Citie and that the soule of the wounded namely of them that are dying do lament aud that God putteth no stoppe or that God doth not any vnreasonable thyng for this later part may be taken two wayes Truely some expounde it That God receyueth not their prayer And the two Hebrewe wordes namely that which signifieth stop let hinderance or impeachment and that whyche signifieth prayer haue some likenesse neuer the latter it cannot be taken heere for prayer for then should it haue beene Thephiâ—a whereas nowe it is Thiphla Surely I confesse that if the poynts would suffer it that exposition would bee most conuenient and agreeable bycause hee speaketh heere of crying Then it is sayde that men crie And wherefore Bycause they bee wrongfully vexed and yet God hath no regarde of theyr complayntes Howbeeit this translation also that God putteth no stoppe is very fitte notwithstanding that moste men take it in another sense namely that God doth not any vnreasonable thing And surely the sayde woorde is commonly through all the holy Scripture put in that signification that is to witte for a thing that is not well ruled or which hath no foundation or whyche hathe no truth in it selfe or rather which is vnhonest and to be condemned True it is then that this signification is most common in the Scripture But an eye muste bee had to the circumstance of the sentence Iob meeneth not to proue heere that all Gods doings are grounded vpon reason and vprightnesse howbe eit that hee doo verely acknowledge them to be so but the discourse that hee maketh tendeth too another diuerse ende whiche is that we bee amazed when we beholde the state of the worlde VVhy If it were in vs there is none of vs all but he would dispose things cleane otherwise Therefore in thys ordinance and gouernement whiche wee see wee haue too remember that God behaueth not himselfe after our fancie ne executeth hys iudgements in suche wise as a man might beholde them and say See heere howe it is God that woorketh No but rather oftentimes hee will go as it were in couert That say I was Iobs meening And so thys senteâ—ice must bee vnderstoode that men crye from out of the Citie and that the soules of suche as are vexed and oppressed doo mourne and yet that GOD stoppeth not the doings of those things that is too say he letteth things runne still out of order Yea for a tyme but although hee winke yet is hee not asleepe as hath binsayde afore and therefore it behoueth vs to suspende oure iudgementes and not too make it a generall rule that God punisheth men as soone as they haue done amisse so as his iustice is apparant and visible to vs. VVee see heere the contrarye in that Iob sayeth expressely that men crye from out of the Citie as if hee shoulde saye I will not speake of vnknowne faultes for there maye bee manye deceytes and wrongs wroughte in hudder
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 ô 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
that he will blisse their honest behauiour and make them to profit more in two yeres thā those ouerhast efellowes shall do in foure VVee see what hapneth vnto fruites If a fruite bee too soone ripe and come soone to his perfect colour it doth also fade away incontinently but the fruite that is more latewarde is of longer continuance Euen so is it with such as will put forth them selues before their time Truely they may beare a goodly shewe and haue some taste in them but it shall haue no substancialnesle in it Contrariwise they that are shamefast and honest and not presumptuous to put forth them selues hastily will surely be slowe But yet in the meane season oure Lorde giueth them a fruite of longer continuance Thus yee see a good point to beare away in this sentence True it is that modestie is a vertue conuenient for all menne but yet ought yong folkes to marke that which is sayde heere namely that they must yeelde honor to their Elders acknowledging that they for their owne part may haue excessiue passions which had neede to be restrained by other mē For they are not sufficiently stayde of their owne nature and againe they haue not experience to bee so skilfull as were requisite Furthermore when a yong man hath behaued himself so modestly he must in time conuenient viter the thing that God hath giuen him yea euē though it were among olde men For the order of nature letteth not but that when olde men discharge not their duties yong men may supply the roome in that behalfe yea euen to ehe shame of those that haue liued long and mispent the time that god hath giuē them or rather vtterly lost it Ye see then that the meane which we haue to hold is that the reuerence which yong folk beare to their Elders must not hinder the continuall maintenance of the truth that God shuld not be honored vices suppressed For it may com to passe that the elder sort shall be destitute of Gods spirit or else leud persons that shall haue nothing in them but craft and vnfaythfulnesse or else they shal be wilfull and brainelesse Now in such caces ought yong folkes to bee hilde so vnder the yoke that they should by the authoritie of their elders be turned away from God and his word and from the thing that is good and holie No. Then let vs marke that this modestie importeth not that yong men shoulde become sheepishe to discerne and know nothing but that it is ynough that they presume not of thēselues to skirmish and cast their froth before their time Let them hearken let them be teachable let them bee alwayes willing to keepe silence when any good matter is in debating and specially let them beware of stepping into other mens places That beeing done if they see the elder sort shew not good example specially that they peruert the good by turning it into euill then as I said it is mete that Gods spirit shuld shewe it selfe where it is Like as in oure time they that haue bin misled in the superstitions of poperie the longer they haue liued in the worlde haue still the lesser knowledge Nowe to tarie till God shoulde serue his turne by them I meane commonly it were not needefull These then are aged men that haue had long experience But what for that They haue beene plunged in darkenesse and ther is no knowledge of God in them nor any purenesse of Religion VVhat then could such aged men bring but onely a greater wilfulnesse For they haue beene so saped in their errours and so wholly giuen vnto them as there is no likelyhoode of any meanes to bring them out of them Nowe if God list to call yong men to publish his worde abroade It were no reason that the holie Ghoste should bee so brydeled that yong men might not speake and olde men be contented to heare them True it is that like as God calleth some of all sorts so hath it commonly beene his will to bee serued by the elder sorte neuerthelesse hee hath declared also that his truth is not tyed vnto age So then wee see nowe what modestie ought to bee in all men generally and specially in yong men that is to witte that they must yeelde them selues quietly too learne so farre as occasion shall bee giuen them and not desire to vaunte them selues nor bee led with fonde longing to make a shew but receyue the things with silence which shall be alledged by others and not make so much of their owne paynted sheath as not to acknowledge that they haue neede too bee guyded and gouerned by those that are of more experience This doone wee shall not neede to bee restreyned from iudging vnder the shadow of eldershippe nor to goe lyke sillie beastes and to holde all things that come out of their mouth to be as the word of God bycause they say it muste bee so For discretion ought to be matched with zeale according as I haue declared alreadie that the spirit of God conteyneth both of them in him So then if there bee modestie in men there must be also zeale and discretion and wee must not onely not bee brideled by the authoritie of suche as haue liued long but also if the whole world were brought against vs yet oughte not antiquitie too preiudice the thing that is rightfull and necessarie As howe I haue tolde you alreadie that if al the old men in the popedome had conspired against the Gospell and would haue other men to stande to their accustomed fashion it is not ment that their ancientnesse shuld shet God and his word out of the dores or that yong men shoulde bee letted to maynteine the truth although that the olde men set themselues against them and would haue all other men to holde themselues to their customes bycause they haue mainteyned the euil a long time For those to whome God hath giuen better grace ought to steppe vp against them Howebeit it behooueth vs to passe further and if any man say vnto vs howe nowe It is aboue a hundred yeares ago since oure fathers and forefathers haue lyued after that sorte or it is fiue hundred yeares yea or a thousand yeares ago since these things haue beene obserued and since menne haue hilde them for a lawe and infallible rule I say if men alledge this antiquitie of time yea or if a man shoulde alledge from the creation of the world yet must not Gods truth bee oppressed vnder that shadowe So then wee see nowe that to bee modest it behoueth vs not to be blynde Bussardes but to keepe a meane and measure And this is it whiche Eliu meeneth by adding I sayde age shall speake and the multitude of yeares shall vtter knowledge But it is the spirite of God that owelleth in men and the inspiration of the Almightie giueth vnderstanding Marke howe the order of nature goeth afore that is to witte that we must giue care to our elders For
in suche obedience towardes our God as wee may seeke nothing but to frame it wholy to his holy wil and that although wee bee subiect too muche wretchednesse and corruption in passing through this worlde yet wee may not fayle too labour still for the full perfection wherevnto God will call vs when wee shall haue glorified him in this worlde That it may please him too graunt this grace not onely to vs but also to all people and Nations of the earth bringing back all poore ignorant soules from the miserable bondage of errour and darkenesse too the right way of saluation c. The Cxxij Sermon which is the first vpon the .xxxiij. Chapter This Sermon is yet still vpon the three last verses of the former Chapter and then vpon the text that followeth THerefore Iob heare thou my talke and hearken vnto all my vvordes 2 Beholde I haue opened my mouth my tongue shall speake in my palat 3 My vvordes are the rightnesse of my heart and my lippes shall vtter pure doctrine 4 The spirit of God hath created me and the breath of the Almightie hath giuen me life 5 If thou canst ansvvere me and prepare thy selfe agaynst me and debate thy cace stoutely 6 Beholde I am to Godvvarde as thou or according to thine ovvne mouth I am also formed of the clay 7 There is no feare of mee too trouble thee and although I presse thee yet shall it bee no heauie burthen to thee I Haue begonne alreadie to lay foorth the protestation that Eliu made speaking rightly without regarde of men and as it hath beene declared the man that will speake rightly and godlily must haue his eye shet that he accept no persons For if we be led either with hatred or with fauor there will be nothing wel ruled in vs there wil be nothing but trouble Specially when it standeth vpon teaching in Gods name it behoueth vs to bee well aduised to turne away from all fleshly affection And Eliu said purposely that god might roote him out if he shoulde haue respect of mens greatnesse Now it might seeme hard at the first sight that God shoulde destroy one for no more but magnifying some mans greatnesse Howbeeit let vs marke first of all that when God graunteth vs the grace to speake in his name it behoueth vs to yeelde all the authoritie to his worde and too aduaunce the estimation thereof But if wee bee so turned asyde by looking vnto creatures that we speake not freely as wee ought to doo Is it not a dishonouring of God If a man bee sent from an earthly Prince and suffer other men to scorne him and he playeth the goose and dare not preferre the message that is committed vnto him it is such a lozelrie as is not to be pardoned Beholde God receyueth vs to his seruice euen vs that are but dust before him euen vs that are altogither vnprofitable he putteth vs in honourable commission to beare abrode his worde and he will haue it to bee borne abrode with authoritie and reuerence Nowe there is a man that doth so dismay vs as wee disguise Gods truth to turne it into a lie or else brue it in such wise as it shal be put quite out of his owne nature I pray you is not that as great a reproche as can bee done vntoo God So then if Gods worde be not caryed abrode so soundly and freely as men may honour it it is no maruell though punishment bee prepared as Eliphas speaketh here Thus haue we a double lesson to gather of this text The one is for such as preach Gods worde and are in office too teache as shepeherdes These must settle themselues to such constancie as they swarue not howsoeuer the worlde go according as it is sayde in Ieremie that he must take to him a foreheade of brasse to fight withall bicause the worlde will neuer bee without great stubbornnesse and such as are exalted to any dignitie of honourable state cannot yeeld themselues in subiection and obedience vnto God but do alwayes set vp their bristles against him Nowe seeing that they do so forget themselues as they cannot stoupe to him that hath created and fashioned them It behoueth vs to haue an inuincible constancie to make our reckning that we shall haue enmitie and displeasure when wee do our dutie but yet neuerthelesse let vs go throughout it without swaruing aside Lo what we haue to marke on our side we I say which are ordeined as pastors to preach the worde of god Notwithstanding it behoueth all people to receyue a generall instruction Therefore when we come to heare a Sermon let vs not carie such a loftie stomackē with vs as to checke agaynst God when we bee reproued for our sinnes let vs not cary such bitternesse as too bee angry when our galled backes bee rubbed neither let vs bee so foolish and ouerwise as to thinke that God ought to hold his peace for vs neither let vs seeke to be borne withall vnder the colour that there is some good qualitie in vs Though we were kings and princes yet behoueth it vs to bowe downe our neckes to receyue Gods yoke for all loftinesse must bee pulled downe as S. Paule sayth in the second to the Corinthians For the cause why the gospell is preached is to the end that both great and small shoulde submit themselues vnto God and suffer themselues to be gouerned by him which thing cannot be done except we cast downe our loftinesse as S. Paule sayth in that place which exalteth it selfe against the maiestie of our Lord Iesus Christ And we must not tarie till we be inforced and compelled to obey God but euery man must do it of his owne good will. Then let such as are in any estate vnderstand that though they were more than kings yet ought they to humble thēselues at the preaching of Gods truth And why For they must thinke thus of themselues From what Lorde or maister is he sent that preacheth Euē from him that is soueraine Lorde of all mankinde and vntoo whom al men owe subiection Then if we be of meane degree I pray you is it not an ouerranke folly to desire that men shoulde beare with vs and winke at our faultes and cloake them yea and that the worde of God shoulde bee falsified for oure sakes Can God transforme himselfe No But hee will haue his worde to be his liuely Image Now then if we seeke to bee flattered it is as much as if wee woulde desire that God shoulde chaunge his nature and renounce himselfe to the intent to please vs And is not that to diuelishe a rashnesse Then let vs learne too come to the hearing of Gods worde with al humilitie and mildnesse assuring our selues that our obedience must be tried in this behalfe and that none must be spared but all mens faultes shewed with rightfull libertie as is conuenient Now let vs come to that which Eliu addeth Iob sayeth he heare thou mee Truely I
speake with my tongue and I vtter my wordes from my palat But yet notwithstanding my saying are the rightnesse of my heart and thou shalt not heare any thing but truth and vprightnesse at my mouth See heere what a protestation Eliu maketh to the inteÌ„t to be heard that is to wit that hee will not speake feynedly and as a double minded man but will set downe things purely according as he knew them to be and as they had bin reueled vnto him Marke that for the first poynt Secondly he addeth Behold I am in respect of God as thou art or according to thy mouth The worde that he vseth signifieth properly a mouth howbeit sometimes it is taken for Measure Nowe wee haue seene heeretofore how Iob desired God to come to him without bringing any such terrour as hee felt If God were my match sayth Iob I could answere him and although hee haue all authoritie ouer mee yet could I mainteyn my cace Lo after what maner Iob speaketh And so this sentence might be expounded thus Beholde I am according to thine owne mouth that is to say according as thou hast desired or else thus Beholde I am according to thy measure that is to say I am like vnto thee in respect of god Neuerthelesse the meening will abide alwayes one And therefore we neede not to stande much vpon the worde Let vs consider still wherevntoo Eliu intendeth too come that is to witte that hee is not God that he might make Iob afrayde but that he is created of clay as Iob is that is to say that he is a mortall and transitorie creature which hath no strength in himselfe For sayth he it is the spirit of God that hath fashioned me and the breath of the Almightie hath giuen mee life To bee short we see how Eliu telleth Iob here that he wil speake against him with suâ—â— reasoÌ„ as he shall be ouercome Thou shalt no more alledge sayeth he that God maketh thee afraid that his glory is terrible to thee and that thou canst haue no right at his hande thou shalt not bee able to say so For who am I Beholde I am a wretched lumpe of earth and myre True it is that I haue breath and life howbeit I haue them of God but yet am I as full of frailtie as thou So then there shall nothing ouersway betwene vs two but reason and thou must be faine to be confounded VVe see in effect the two poynts that are conteyned here The first is that Eliu declareth that his wordes are the rightnesse of his heart and that he wil not speake any thing which hee hath not thought and conceyued in himselfe This is well worthie to be noted For therevpon we may gather after what sort hee ought too bee disposed which beareth about the worde of God namely that hee must not haue store of bibblebabble at his tongues ende nor cast forth wordes at all aduenture no nor yet play an enter lude but according as God hath taught him so must he deale forth that thing which is printed in his heart vntoo those ouer whom God hath giueÌ„ him charge So then will we serue God purely in our office It behoueth vs first and for most too brydle our tongues that they speake not any thing but that which is printed in our harts And surely we heare how it is said by Dauid and likewise alledged by S. Paule who applyeth it to all the ministers of Gods worde I haue beleeued and therefore will I speake True it is that this thing is common to all Christians and to all the children of God but it ought to be cheefly obserued of those whom God hath ordeyned to be as instruments of his holy spirite VVhensoeuer wee speake then is it Gods will to be heard in our persons Seeing then that he hath done vs so great honour at leastwise his doctrine ought to be printed in vs and to take roote there and afterward our mouth should beare witnesse that we knowe it To bee short it behoueth vs too haue beene taught by God before we can be good maisters or teachers And specially when we preach let it not onely be to teach others but let vs comprehend our selues in the same number and companie Beholde I say what we haue to marke And vndoubtedly when a man speaketh Gods worde without feeling the operation of it in himselfe what doth he else but play a part in an enterlude And what a trecherie is that VVhat a defiling is it of Gods worde So then let vs be think vs throughly and as oft as we go vp into the pulpit let vs remember well the lesson that is giuen vs here namely that the rightnesse of our hart must shew it selfe in our tongue And therewithall also when wee see that a doctrine is good and that the man which speaketh laboureth to edifie vs let vs know that we be vnthankfull and vtterly rebellious agaynst God if we heare not his matter with all humilitie Nowe when Eliu maketh this preface he speaketh not after the maner of men as in the way of curtesie but he sheweth after what sort God intendeth to holde vs to himselfe By what meanes is that Behold me sayth he heare mee for there is nothing but right in my talke It is all one as if hee did set it downe for a rule in Gods name that if a doctrine that is preached bee good and holy and we conuinced that it is so then if we yeeld not with all reuerence to frame our selues thereafter we shall not be guiltie of resisting a man but it is all one as if we spited the liuing god So then let euerie of vs bee attentiue when Gods worde is preached and seeing hâ— is so gracious vnto vs as to rayse vp men to declare his will familiarly vnto vs let vs not be as wilde folke but let vs yeeld ourselues teacheable in the things that we know to proceede from him And forasmuch as the lawe the Prophets and the Gospell haue been conueyed vnto vs by such maner of men whose vprightnesse is well ynough knowne and witnessed let vs marke that whosoeuer submitteth not himselfe too that doctrine needeth no other proces to his damnation To bee short let vs marke that our Lord hath authorised his Prophets and Apostles too the end that the doctrine which they haue giueÌ„ vs should not be doubted of but be taken as an vnrepealable decree Marke that then for one poynt But herewithall we bee warned that the faythfull must not become so sheepish as to receyue whatsoeuer is tolde them but must examine the doctrine whether it be of God or no. And that is the cause why it is sayd that we must trie the spirites And this must be well noted For we see that the wretched Papists suffer themselues to be led without any discretion the fayth which they haue is nothing but meere sheepishnesse that men must stoppe their eies and haue no reason at all in
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 thēselues 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 cōpassion 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 tyrānie 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 aduaūce 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 cōdemne 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 cōfesse 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 rūne vpon vs to strike vs as it were with a hāmer 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 whē he sendeth vs the inspirations that are spokē 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 graūteth 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 ▪ 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 whē 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 reuerēced 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 frō him And if we reply against it we make not warre agaynst a mortal creature but we aduaunce ourselues with diuelish presūption agaynst the liuing god Therfore it behooueth vs to hold our peace that we may be taught Finally the whole true wisedome of men is to yeelde themselues teachable vnto God and to submit themselues wholly too that which is shewed them in his name and authoritie This is the first point which we haue to marke in the exhortation which Eliu maketh here vnto Iob. For his speaking vnto that man is in such wise as that vnder his person all of vs are warned of their duety as I haue sayde already But aboue all things let vs marke that it behoueth vs to keepe silence when we are spoken to of Gods iustice and reproued for our sinnes Thus ye see a circumstance which we haue yet to marke ouer and besides that which hath bene sayd already VVhat is it that Eliu treated of hitherto he shewed vntoo Iob that God is ryghtuous yea and after such a sort as men ought to be wholly gouerned by him and that it is in him to draw them backe from the graue and to bring them vnto life holding them continually in his mighty hande till he haue brought them to their perfection But therin do men most of all beguile thēselues VVhy so Men cānot glorifie God and take all shame to themselues they wyll alwayes chalenge somewhat too themselues although they ought to know their owne lewdnesse and to bee ashamed of it yet notwithstanding they are alwayes puffed vp with some presumption and dazeled with some vayne fancie saying haue not I this and haue not I that and although I be not perfectly rightuouse yet am I not vtterly destitute of all goodnesse Thus yee see how men are desirous to reserue somewhat to themselues cannot yeeld vp all vnto god And that is the cause why wee cannot fully receyue the doctrine of free iustification which sheweth vs that God receyueth vs of his own meere mercy and that his accepting of vs is not for any respect of our owne workes which are altogither sinfull but bycause it pleaseth him too washe vs and clenze vs in the bloud of his onely sonne and to hold vs and acknowledge vs for his children notwithstāding that by nature there is nothing in vs but wretchednesse and cursednesse For this cause Eliu hauing shewed how much wee be bound vnto God for all things which we haue in so much as the honor ought to be yeelded vnto him as to the beginner and performer of all ▪ he addeth that all men shoulde giue eare to it hold their peace according also as S. Paule sayth in the third to the Romanes which I alledged one of these dayes paste Nowe when Eliu sayeth that he is desirous to haue Iob quit thereby hee sheweth that he went not to it of a fierce and contentious minde as mē are wont to do when they wil mainteyne a cōtrary part nor of purpose to grieue the man No but he would faine that Iob could haue mainteyned his rightuousnesse sith he hath not wherewith to do it he would haue him to hūble himselfe before god And let vs marke that Eliu speaketh here as the instrumēt of Gods spirit And hereby let vs take warning that whēsoeuer god thūdreth agaynst vs in the holy scripture he coueteth not our destructiō by bereeuing vs of the thing that belōgeth vnto vs as thogh he enuied vs
in Gods worde The ignorant bicause they knowe not what it is do shet it out of their dores and are loth at any time to come to good doctrine The fickleheaded assoone as they heare but some woorde at a glaunce thinke themselues to bee so greate Clarkes as they haue ynough of it and therevpon ouerpasse it according as wee see to muche experience of it in these dayes Howe many are there that haue their eares stopped and which although the woorde of God do dayly sounde foorth so as they might be partakers of the doctrine of lyfe and saluation yet notwithstanding make none account of it And why For they haue no taste of it There are some to be seene who hauing vnderstoode some small thing of the Gospell doo beare themselues in hande that they are so great clarkes as they neede not to heare any more VVhat a number of these fantasticall and lightheaded Christians are there which say as for me I vnderstoode the truth it is thus many yeeres ago since I knewe the Gospell And what knowe they of it That a man may well eate flesh vpon the frydayes that a man is not bounde to shriue himselfe and therevpon they fall to babling and mingle cursed blasphemies with the slender things which they know I wote not howe And why For they hilde skorne to be taught in Gods schoole For somuch then as we see that God doth so punish mens negligence wee ought to take the more heede of this doctrine and to marke well howe Salomon sayeth that the wise men shal grow continually in wisedome by hearing Now if God so punishe the negligence and ouersight of men what shall become of theyr pryde when they shet the gate wilfully agaynst all good doctrine and conceyuing a disdayne agaynst it do swell like toades so as they will not in any wise bee taught After that Eliu hath exhorted the wise men and men of vnderstanding to heare he addeth the reason For the mouth sayeth he doth serue to tast meates and the eare to trie and iudge woordes Hereby he betokeneth that such as disdayne to giue eare to God and to his truth to be taught by it seeke not to be confirmed more more in the things that they haue heard already peruerte the order of nature and become as it were monsters and woorse than brute beastes And why For a beast followeth his owne kinde but behold a man whiche shall call himselfe wise hauing reason and discretion and which was created after the image of God to be inlightened in all truthe shall notwithstanding gyue his minde dayly to eate and drinke but not to profit in Gods woorde He hath that point cōmon with the brute beasts for they bee nourished with foode and seeke no further And a man who woulde be more excellent than the Angles of heauen doth notwithstāding giue himself wholly to eating and drinking like a beast and in the meane season vouchsafeth not to vse his eares whiche hee hath receyued to a more noble and pretious intent than eating and drinking For these serue but to maynteyne vs in this transitory life but the other serue to giue vs hope of the euerlasting life and saluation Then it a man will not vse suche a gift of God muste he not be esteemed as a monster agaynst nature as I haue sayde or as a double beast Now we see what Elius meening is for hee sayeth to vs my freendes if any man refuse to bee taught marke what he doth for when God created vs hee gaue vs a mouth to tast meates to the intent we should receyue foode dayly at his hand And the same is a benefite which we ought to esteeme in that our Lorde nourisheth vs by it but that is not the principall benefite For hee gaue vs eares also And to what purpose For to be taught by They are not to communicate one with another onely about the buying of bootes shooes cappes bread and wine the vse of the tongue and of the eares is yet more noble that is to wit to leade vs into truth by the meane of Gods woord that we might know how we were created incorruptible and that when we be passed out of this world there is an heritage prepared for vs aboue and to be shorte to bring vs vnto god Fayth commeth by hearing as sayeth Sainct Paule Seeing then that God hath ordeyned our eares to so excellent an vse as to lifte vs vp to heauen to beholde our God and to behold him as our father to witnesse vnto vs that hee receyueth vs as his children and to sowe the seede of the incorruptible life in vs in the middes of the corruptions that are in vs seeing I say that wee may obtaine such a benefite by the eare shoulde wee play the deafe men or stop our eares when men speake vnto vs tell vs of the truth which we know to be for our saluatiō Is it not an ouergreate beastlinesse to do so Then muste not a man boast any more of perfectnesse wisedome and vnderstanding if he cannot abyde to be taught But contrariwise he is worse than all the beasts in the worlde as I haue shewed before And althoughe this sentence of it selfe haue no neede of long exposition yet notwithstanding wee haue neede to bee quickned and styrred vp too knowe it For we see in what cace wee bee Euery man is busie ynough about the things that concerne this present lyfe but as for our owne saluation and the glory of God a man cannot bring vs too thinke vpon them VVee are carefull ynough to eate and drinke not onely to dresse it three or foure houres aforehand but also to make prouision a long time afore yea euen for foure liues For men haue so greate care to compasse transitorie goodes to the end they may neuer haue want that they are euer in hand with them And although they haue inough to find them during their life yet they beare themselues in hand that they shoulde wante euen after theyr deathe Yee see then howe we be gyuen to the transitory things of this world without cōsidering that God hath not created vs as brute beasts but haue giuen vs a more excellent thing than our bodie which is the hope of the eternall life that we looke for Seing then that of very nature we be so brutish wee haue so muche the more neede too marke that whiche is shewed vs here that is to wit that seeing God hath created and fashioned vs and that there is no parte of vs nother in our body nor in our soule which is idle but that al ought to be applyed to some vse wee ought to make all those things auaylable which God hath giuen vs Seeing also that we are so buzied in our earthly cares that some 〈…〉 arre themselues with eating and drinking and are alwayes at their gluttony and riot and other some are busie in pinching and gathering and desire nothing but too heape vp more and
what a raunging is that Therefore let vs marke well that Iob telleth vs heere for a general principle that when Gods works and the skanning how al things are done heere bilowe do come in questioÌ„ it behoueth vs to bee alwayes so reuerend minded aforehand as to think How now Heere is a dungeon to deepe for vs and therefore we must not presume to speake after our owne vnderstanding but simply woorship God and be sober without inquiring ouerfarre and in the meane whyle conclude that yet notwithstanding God guideth al things and nothing commeth too passe at aduenture but according as he hath determined of the same as this doctrine hath often bene handled more at large heretofore Marke that for one point And for a second let vs learne that whatsoeuer things concerne the spirituall kingdome of God ought to be taken for woonderfull things aboue vs accordingly as S. Paule speaketh of them The sensuall man sayeth he vnderstandeth not the secrets of God according as it said that the benefits which God hath prepared aboue for his chosen are so excellent as no eye caÌ„ see them nor minde of man conceyue them Then seyng it is so let vs learn to pray God to inlighten vs by his holy spirite and to make vs stye aboue the heauens namely by the power of faith for our naturall wit can neuer atteyne thither and that when we haue obteyned that we may also haue the foresayd modestie of not passing beyond the measure of our faith as Iob treateth therof anon after Ye see theÌ„ that the first point which we haue to mark in this streyne is that Gods works and specially his promises coÌ„cerning our euerlasting welfare which are coÌ„teyned in the gospel are woÌ„derfull things aboue vs and therfore that we must not step rashly malapertly nor presumptuously to them but reuerently pray God to make vs to taste his secrets so farre foorth as is for our behoof and to open the things from day to day which are dark to vs and not suffer vs to passe our bounds but that wee may take profit by the things that he shall open vnto vs and tarie his increasing of our faith And so let vs neuer speake nor thinke of Gods secrets but with all reuerence and humilitie Furthermore wheras Iob confesseth that he spake he wist not what forasmuch as he accuseth himselfe of rashnesse let vs also learne by his example to coÌ„demne al the talke that we shall haue cast foorth before wee haue bene taught by the mouth of god And let vs not bee ashamed to confesse our owne follie when wee haue shewed our beastlynesse in speaking without good ground Let vs not do as they do which clatter wheÌ„ they be rebuked for such do but gather more poyson and they thinke it well done of them to go through with the matter and to say Tush I wil neuer say otherwise I am stil of the same mind that I was Let vs not haue any such hardhatednesse in vs but when wee haue bene ouerbold in speaking to hastily and some wandering woords haue scaped vs before wee were wel grounded in Gods truthe let vs acknowledge our follie and renouncing our ouerhastinesse in speakyng at aduenture lette vs say with Iob I spake I wist not what But herewithall it behoueth also too bee well aduised for afterward and to practize the forealledged lesson of beleeuing or of beyng sure of our matter before wee speake And lette vs beware that wee beleeue not aught but that whiche our God hath shewed vs So then wee must come to this poynt that our fayth be grounded vpoÌ„ the woord of God and that the holie Scripture be all our wisdome VVhen wee be once come to that knowledge â–ª then may wee speake yea wee may speake of the things that passe our vnderstanding in asmuche as God shall haue shewed vs them by fayth as wee haue sayde afore Howbeeit it is not ynough for vs too acknowledge our faults but we must also resort to the remedie out of haÌ„d according as Iob hath giuen vs example therof For after he had sayd he had put foorth himself without vnderstanding wel what he spake he addeth Heare me I wil speak I will aske of thee to the end thou mayst teache mee Heere Iob preteÌ„deth to represse himself bicause he sawe he had plaid the looce colt in not keeping himself within his bounds Then his confessing of his fault is not after the fashion of many men which think themselues quite discharged with saying â—â— one word I haue done amisse and byandby after returne to their old byasse and are alwaies new to begin he doth not so but he sayeth Lord seing there hath bene such foolish rashnesse in me and that I haue so farre ouershot my self and run astray now poze thou me when I haue bin well taught in thy schole let me speake simply as thou haste taught mee and let it not befal mee any more to put foorth the things wherof I haue no skill This is in effect the matter that is coÌ„teined in this verse And wheras Iob sayeth heare mee I wil speake his meening is not too craue audience to speake what hee listeth for hee had done so to much alredy but he excuseth himselfe in saying immediatly that his questioning with God shall be to be taught at his hand Therfore let vs mark that there are two fashions of speaking vnto god The one is when meÌ„ pleade against him and lay forth their interrogatories make their obiections and thinke themselues to be very wise It is a lewd maner of speaking when we presume to enter so into disputation with God or to reply against his doings Let vs keepe ourselues from that kind of speche for it were better that our tungs were plucked out of our heads Although this be an ouercommon vice yet is it a detestable vice and such a one as is not in any wyse to be borne with Therfore as hath bin sayd afore let vs learne to keepe our mouthes shet that we speak not of our own head but when any imaginacions come in mind let them all fall to the ground For wheras I say it is not lawfull for vs too speak I meene that it behoueth vs to haue stay of ourselues not only for our tungs but also for al our affections Not that we be able to do so much that we should not still feele some tickling lust of desirousnesse to seeke somewhat to farre and of disputing against God but bicause it behoueth vs to fight against it to beat it down And that is the sobrietie whervnto it behoueth the faithful to be brought by the gospel that they may simply giue glorie vnto God by coÌ„fessing theÌ„selues to know nothing Then must all Gods children practise this point namely not to presume to speake so at randoÌ„ of whatsoeuer thing they thinke good But there is another kinde of speaking that is good and holie which they must followe and that is