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 mā should haue such perfection as to be garnished with Vpright dealing in all points 548. a 11. It is a woonder that a man which 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 working in mens harts by remorses inspyrations and Visions 638. b 24. Visions not to belonged 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 56. 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 4. a 37. VVhat it is too VValke with God. 665. b 42. VVhy Enoch is sayd to haue VValked with God. 665. b 59. VVhat it is too VValke with men 665. b 41 VVhat it is to VValke vvith the vvicked 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 wicked 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 thefe 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. VVelspring VVee must be fountaines or VVelsprings of liuing water and vvhat is ment thereby 126. a 22. 127. a 10 Pryde is the VVelspring of all our disordered dealings 541. a 35. VVelth VVorldly welth and prosperitie shal not defende men from the hande of God. 677. b 9. VVhale The VVhale and the description of him 800. b 52. 801. a b. 802. a b. 803 a b. Proofes of Gods mightie power wisdome and the rightuousnesse in the VVhale 801 b 40. 802. a b. 803. a b. VVhoredome VVho so suffereth VVhoredome to bee committed is a baude before God. 581. b 30. VVicked and VVickednes All men of all degrees are VVicked if God restreyne them not by his holie spirit 675. b 32. The VVicked are Gods seruauntes tooles and instrumentes wherewith hee serueth his owne turne iustly and rightfully and yet their VVickednesse can not bee fathered vpon him 36. a 45. 37. b 24. 38. a 1. The more that God bereth with the VVicked the more do they hardē in their sinnes 547. a 23. The VVicked can not do any more or any othervvise than God permitteth them 36. a 38. 37. b 41. 322 b 35. The VVicked is to bee condemned for his VVickednesse hovv so euer his state standeth 87. b 88. a b. and so forth All the wicked vvant three thinges 505. a 32. VVhy the VVicked are sayde to bee planted 87. b 30. The VVicked perisheth before hee be full ripe 314 a 28. VVhy the wicked are suffred sometimes vnpunished 405. a 2. VVhy God giueth the wicked their full scope in this vvorld 767. a 1. Though the VVicked be not troubled yet are they not throughly in quiet bicause they haue an euil conscience 518. a 50. Though God spare the wicked for a time yet he suffereth them not to scape altogether scotfree 812. a 50. God neuer fauoreth the VVicked 165. a 30. God is an enemie too all VVicked folke in generall 797. a 60. God ouertaketh the wicked in their owne vvyles 75. b 10. 99. a 41. The wicked shall at length bee confounded 767. a 41. 316. b 53. VVhy God destroyeth the VVicked 198 a 18. The VVicked come not willingly to the Lord. 508. a b. If VVicked men escape vnpunished in this world their iudgements is the greater 512. b 27. The ende of the VVicked 87. a 27. 378. a 41. An admonition too the wicked 512. b 36. The VVickednesse of these present dayes 90. a 19. VVickednesse increaseth vvhen it is not resisted 478. a 52. VVill. The VVill of God is the fountaine of all rightuousnesse 243. a 19. Gods only VVill is vnto vs a sufficient reason of all his doings 803. a 43. If we enter to deep into the serching of Gods VVill and works it will turne to our destruction 809. b 14 Gods VVill and mans VVill cannot stand togither and why 695. a 20. VVilfulnesse VVilfulnesse of opinions is extreme follie 674. a 46. VVilfulnesse is a deadly plague 129. b 20. The malicious VVilfulnesse of man. 289. a 41. VVinke VVhen God VVinketh most at our sinnes then stande wee in worste case 691. a 9. Though God VVinke at thinges for a time yet in the ende he will call for an account of
them 534. a 2. VVisdome The VVisedome of God is infinite 95. a 12. 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.
the yeare with thy goodnesse and thy steppes drop fatnesse 766. a 2. 66. 3. O God how maruellous are thy workes 766. a 12. 10. O God thou hast proued vs thou hast tried vs as siluer is tried 69. a 37. 12. Thou hast caused men to ride ouer our heads we went into fire into water but thou broughtest vs out into a wealthy place 69. a 73 110. a 58. 320. b 5â— 68. 21. God is our God to saue vs to the euerlasting Lorde belongeth the issues of death 74. a 28. 109. b 13. 69. 2. 3. 4. The waters are entred euen to my soule I sticke fast in the deepe myre I am wearie of crying my throte is drie mine eies fail whilest I waite for my God. 564. b 15. 5. They that hate mee without a cause are mo in nuÌ„ber than the haires of my head they that would destroy me and are my enemies falsely are mightie so that I am constreined too restore that which I toke not 75. a 36. 10. The zeale of thine house hath eaten mee the rebukes of them that defamed thee are falne vpon me 45. b 16. 71. 20 God hath taken me vppe from the depthe of the earth 320. b. 48. 2. As for mee my feete were almost gone and my steps had welny slipt 44. b 12. 4. There are no bands in the deth of the children of God. 344. b 48. 6. Pryde compasseth the wicked as a chayne and crueltie couereth them as a garment 309. b 10. 7. Their eyes stande out for fatnesse they haue more than heart can thinke 88. b 7. 310. b 6. 723. b 14. 9. The wicked set their mouthes against heauen and their tong trotteth through the earth 795. b 39. 13. It is in vayne that I haue washed my handes in purenesse and kept my hart pure 668. b 33. 700. a 54. 17. It is too troublesome a thing to consider the ende of the wicked 313 b 59. 77. 11. I sayd it is my death then I remembred the yeares of the right hand of the Lord. 284. a 14. 20. Thy way hath ben in the sea and thy pathes in the great waters 30. The meate was yet in their throte 392. a 8. 32. The reprobate sinned still when the wrath of God came vpon them 392. a 9. 39. God remembreth that we are flesh and as a wind that passeth and returneth not again 140. a â—8 566. a â—3 71. From thence where Dauid followed the Ewes with yong God brought him to feede his people laacob and Israell his heritage 30. a 61. 7â— 5. Howe long Lord wilt thou be angrie for euer shall thy Iealousie burne like fire 138. b 36. 80. 4. O God cause thy face too shine and we shall be saued 796. b 15 8. Lorde cause thy face too shine vpon vs and wee shall bee deliuered 796. b 16. 81. 3. God letteth the wicked goe aecording too the presumption of their harts and walke in their counsels 257. a 47. 82. 1. God standeth in the assemblie of gods and iudgeth among the Gods. 17. a 29. 6. You are Gods and ye are al the children of the most high 61. b 10. 88. 4. Blowe the trumpet in the newe moone in the solemnitie and on the day of our feast 114. b 12. 89. 33. God wil visit the sinnes of his with a rod. 361. a 14. 90. 3. God turneth man too destruction againe thou sayest returne ye sonnes of men 277. a 7. 504. b 56. 4. A thousand yeares in thy fight are as yesterday 157. b 53. 11. VVho knoweth the power of thy wrath for according to thy fear is thine anger 643. a 27. 12. Teach vs rightly to nuÌ„ber our dayes that we may apply our hartes vnto wisdome 83. a 4. 20. O Lord cause thy face to shine and we shall be saued 796. b 15. 91 4. The faithfull are sure vnder the wings of the Lord. 395. a 10. 11. Hee shall giue his Angelles charge ouer thee to keepe thee in all thy wayes 16. a 51. 12. The Angelles shall beare thee in their handes that thou hurte nor thy foote againste a stone 108. b 47. 277. a 7. 359. b 44. 15. Hee shall call vpon me and I will heare him 413. b 29. 92. 8. O Lord howe glorious are thy workes and thy thoughtes are verie deepe 766. a 14. 13. The rightuous shall florishe like a palme tree 350. a 18. 94. 7. The wicked say the Lorde shal not see neyther will the God of Iacob regard it 678. b 56. 11. The Lorde knoweth that the thoughts of men are euill 695. b 25. 19. VVhen I had many thoughts in my selfe thy comforts haue reioyced my soule 303. b 6. 95. 1. Come let vs reioyce vnto the Lord let vs sing aloud vnto the rock of our saluation 155. b 34. 6. Come let vs worship and fall downe and kneele before the Lord. 155. b 35. 7. The Lord is our God and we are the people of his pasture 285. b. 60. 8. Harden not your hearts as in Meribah and as in the day of Massah in the wildernesse 50. b 48. 97. 5. The mountaines melted like wax at the presence of the Lord. 173. b 58. 100. 3. God hath made vs and not we 746. a 12. 102. 17. God shall build vp Sion 388. b 38. 27. 28. 29. The earth and the heauens shall perish â–ª but thou shalt endure all shall waxe olde as dooth a garment as a vesture shalte thou change them and they shal be changed But thou art for euer thy yeears shall neuer haue end The children of thy seruantes shall continue and their seede shal be established before thee 84 â–ª b 17. 103. 4. The Lorde redeemeth the life from the graue and crouneth vs with mercie and compassion 74. a 6. 14. God knoweth that we be but dust â–ª 140. a. 28. 20. Praise the Lord ye his Angels that excell in strength that doe his commaundement in obeying the voice of his word 17. a 5. 104. 1. 3. God is clothed with glorie and honor which layeth the beames of his chambers in the waters and maketh the thicke cloudes his chariot walketh vpon the wings of the winde 735. a 55 795. a 53. 4. God maketh the windes his messaÌ„gers and a flaming fire his ministers 29. b 40. 12 VVhen the sunne riseth they retire and couch in their dennes 776 a 17. 13. Then goeth man forth to his worke and too his labour vatill the euening 344. a 58. 14. God causeth grasse to growe for the cattell and herbe for the vse of maÌ„ that he may bring forth bread out of the earth 344. a 14. 15. God causeth wine too growe which reioyceth the heart of man 509. b 57. 19. God made the Moone for certaine seasons the Sunne knoweth his going downe 344. a 38. 20. God hath made the darknes 344. a 38. 24. O Lord howe manifold are thy workes in wisdome hast thou made them al the earth is full of thy riches 95. b 4. 26. The ships runne in the Sea
52. 9. For seeing thy iudgementes are in the earth the inhabytauntes of the worlde shall learne righteousnesse 153. a 1. 387. b 35. 438. b 40. 534. a 1. 626 b 29. 683. b 33. 18. VVee haue conceyued and wee haue trauayled as though vve should haue brought forth the wind 317. a 2. 28. 9. 10. VVhome shall the Lorde teache knowledge them that are vveyned from mylke and drawen from the brestes For precept must bee vpon precept precept vppon precept line vpon line line vppon line a little here a little there 236. b 15. 15. The wicked saith the scourge that runneth shall not come vpon vs for wee are hidden vnder falshoode 417. a 42. 518. a 60. 603 a 3. 29. 10. The LORDE shall couer you vvith a spiritte of slumber hee will shutte your eyes hee vvill couer your prophetes and your chiefe Seers 99. b 19. 13. This people dravve nere me vvith theyr mouth and honour me wyth theyr lippes but theyr hearte 20. is farre from mee 62â— b 40. 508. a 14. The wisedome of the wise men shall perishe 620. b 29. 15. VVoe vnto them that seeke deepe to hyde theyr counsayle from the Lorde for their vvoorkes are in darkenesse and they saye who seeth vs and who knovveth vs. 101. a 7. â—0 2. They haue not asked at the mouth of the LORDE 15. b 9. 33. His buyldinge is much fire wood and the breathe of the LORDE is lyke a ryuer of litymstone that dooth kyndle it 395 b 1. 33. 1. VVoe vnto thee that spoylest vvhen thou shalt cease too spoyle thou shalt bee spoyled 75. a 9. 6. The stabylitie of times shall bee strength saluation wisedome knowledge and the feare of the Lorde 530. a 6. 11. Ye shall conceiue chaffe and bring sorth stubble 717. a 21. 34 4. The hoste of heauen shall bee dissolued and the heauens bee folden lyke a booke and all their hostes shall fall as the leafe falleth from the vine 35. 3. Strengthen the weake handes comfort the feeble knees 70. a 33. 70. b 46. 37. 24. 25. 26. By thy seruauntes hast thou rayled on the Lorde and hast sayd I will come vp in the multitude of my chariots to the toppe of the mountaines to the sids of Lebanon and will cut dovvne the highe Cedres thereof and the faire firre trees and I will goe vp to the height of his toppe and to the forests of his fruitfull places I will pearce through the earth and drinke the waters and with the plant of my feet will I drie all the ryuers of the besieged places Hast thou not heard hovv I haue of olde time made it and haue formed it long agoe and novv will I bring it that it shall be destroyed and layd on ruinous heaps as cityes defenced 99. b 53. 38. 12. 13. My age is departed is tourned behinde me like a sheppards tent I haue cut of my life like a weauer he will cutte mee of from the beginning from day to night thou wilt consume mee 139. a 49. 114. b 10. I rekened to the morning he hath broken all my bones like a Lyon from day to night wilt thou make an end of me 114. b 10. 14. Like a crane or a Swallovv so didde I chatter I didde mourne as a Dooue mine eyes are fayled in looking vp on hye Lord euill oppresseth me comfort mee 116. b 14. 17. Beholde for felicitie I bytternes vppon bitternes but it was thy pleasure too deliuer my soule from the pitte of corruption thou hast cast all my sinnes behinde thy backe 69. a 30. 20 VVee will sing my songes all the dayes of our lyfe in the house of the Lord. 210. a 61. 39. 2. Ezechias vvas gladde of Ambassadours of BABYLON and shewed them the house of the treasures the siluer and the golde and the perfumes and precious oyntments and all the places of his munitions 30. a 44. 40. 1 Comfort ye comfort ye my people will the lord say 2. Geeue ioy to the hearte of Ierusalem for her time is accomplished the iniquitie thereof is pardoned 135. b 58. 6. 7. 8. All fleshe is grasse and all the glory thereof is as the flovverof the fielde The grasse vvithe reth the flower vadeth beecause the vvinde of the LORDE bloweth vppon it surely the people is grasse The grasse withereth the flower vadeth but the vvoorde of the Lorde shall stande for euer 83. b 46. 12. VVho is hee that hath measured the vvaters in his fiste and compassed the heauens with his spanne vvho is hee that comprehended the dust of the earth vvith three fingers 769. a 46. 13. VVho hath instructed the spirite of the Lord or who hath ben his counceller 525. a 4. 22. The inhabitauntes of the earth are as grashoppers 427. b 26. 463. b 29. 715. b 43. 24. God vvill blowe vppon the Princes of the earth and they shall be withered and the whyrle winde vvill take them away as stubble 804. b 42. 27. VVherefore then sayest thou O Iacob and wherefore speakest thou O Israell My waye is hidde from the LORDE and my iudgementes is passed ouer of my God. 5â— b 3. 41. 1. Let the Ilandes keepe scilence beefore mee and let the people renue their strength and then let them speake let vs come together in iudgement 190. a 39. 8. Thou Israell art my seruaunt and thou IACOB whome I haue chosen the seede of Abraham my welbeloued 15. b 3. 14. Feare not worme of Iacob you deade men of ISRAELL I will helpe thee sayth the Lord and thy redeemer the holy one of Israell 51. b 3. 42. 16. I will tourne darkenesse into light 535. b 50. 4â— 2. VVhen thou passest through the waters I will bee with thee and through the flouddes that they doe not ouerflowe thee vvhen thou walkest throughe the verye fyre thou shalt not bee burnte neyther shall the flame kindle vpon thee 110. a 58. 100. b 25. I putte avvaye the iniquitie of the sinners for myne ovvne sake sayeth the LORDE 333. b 30. 45. 7. God hath created light and darkenesse and hathe made peace and created aduersitye 323. b. 6. 9. VVoe bee vnto him that stryueth vvyth his maker 243. a 55. 19 I haue not spoken in secret I sayde not in vaine to the seede of IACOB seeke you mee 220. b 42. 23. Euery knee shall bowe beefore GOD. 481. b 42. 497. b 33. 731. a 14. 48. 22. There is no peace vnto the vvicked 518. b 48. 49. 8. Thus sayth the Lorde in an exceptable time haue I hard thee and in a day of saluation haue I helped thee 155. b 40. 13. Reioyce O yee heauens and bee ioyfull O earthe braste foorth into prayse O mountaines for the Lorde hath comforted his people 650. b 4. 15. Canne a vvoman forgette her Chylde though they shoulde forget yet will I not forget thee 784. a 61. 50. 2. The hande of the Lorde is not shortened that it can not deliuer 359. b 30. 51. 8. The worme shall eate the wicked lyke vvoolle 590.
like befell to Iobs children But as I haue sayde alreadie we must not haue an eie to persons heere wee muste not onely receyue the doctrine which is that as oft as God stretcheth out his arme too punishe the sinnes of the worlde there is none of vs all but he ought to tremble And whensoeuer we shall haue missebehaued our selues vnto God knowing that he chastizeth vs by other mens harmes and there beholde and after a sort feele howe terrible his wrath is vpon all such as aduaunce themselues to resist him And here yee see why Saint Paule turning his speach to the faythfull saith Be yee not deceyued by vaine wordes for by reason of these things is Gods wrath wont to come vppon the vnbeleeuers True it is that men flatter themselues by discountenancing of their sinnes according as we see howe these diuelish scoffers and iesters doo cloke them at thys day so that nowe a dayes if a man speake of Lecherie it shall be made but a tricke of youth O it is of nature and if a man speake of drunkennesse answere shall be made God giueth wine and will hee not haue vs too be merrie with it ye see then after what maner men become brutish and spewe out their blasphemies agaynst God and howe they seeke nothing else but shiftes to flatter themselues in their owne faults and euill doings And for this cause Saint Paule sayth My friends let not men deceyue you with such Heathenish talke Hee sayeth not for the wrath of God shall come vppon you you shall be ouerwhelmed by it but he sayeth learne to know that which God sheweth ye haue verie fayre mirrors As oft as God chastizeth the whoremongers the vnbeleeuers the disobedient the stubborne and all such kinde of folke hee meeneth too shewe you that no euill escapeth vnpunished So then preuent ye his vengeance and tarie not till he fall vpon you but profite your selues by the instructions that he giueth you a farre of Thus much concerning this sentence wherein the correction that God sendeth is set afore vs to the ende we might knowe that God sendeth all Rebelles to the place of their iniquitie And true it is that some are to be founde so foolishe and madbrayned as they could finde in their hartes to maintayne the cace of the wicked agaynst god But so soone as God shal lay his hande vpon his creatures let vs learne to confesse that he is rightuous notwithstanding that we knowe not wherefore hee doth it And this is according to that wee haue declared more at large alreadie namely that if any notorious sinnes bee punished before our eyes wee must vnderstand that God warneth vs and setteth them before vs as liuely pictures according as Saint Paule speaketh in the tenth Chapter of the first Epistle to the Corinthes so as if we see a man that is full of blasphemies and a despizer of God that will by no meanes abyde neyther yoke nor discipline but is altogither awlesse if we see a worldling a lechour a riotter or a person of lewde and loce life if we see a drunkarde or if we see a naughtie packe that seeketh nothing but to deceyue one and too spoyle another of their goodes and if God performe and execute vpon such a one the vengeance that hee declareth in his lawe let vs assure our selues that it is a good warrant that wee must not dally with him nor surmise that the things which hee hath vttered with his owne mouth are but scarebugges for little babes seeing that the effect of them is matched with them And if wee see not an apparant and visible cause let vs neuerthelesse vnderstande that if God vse neuer so great rigour yet must not wee therfore be inquisitiue and say why doth he so we know not neither must we presume to knowe so long as we be in this worlde Ye see then what we haue to marke and to beare in minde that is to wit that when we see the calamities and afflictions which God sendeth in this worlde we must looke if there be any euident signes to the ende we may learne to yeelde our selues conformable vntoo God and to submit our selues vnto him yea and that euery of vs may examine himselfe that he be not wrapped in the like condemnation Nowe let vs come too the second poynt which is that if God visite vs in this world and make vs to pine away although we bee oppressed so mightily that our life shall bee more tedious and bitter to vs than a thousand deathes yet notwithstanding hee still giueth vs time of repentance and if we returne vnto him out of hande we shall finde him throughly readie too receyue vs and that be will make the dwelling place our rightuousnesse peaseable yea verily if wee come vnto him with prayer and bring a pure and rightmeening heart with vs Beholde a verie good and profitable lesson For thereby men are put in minde to acknowledge the gracious goodnesse that God doth to them and the fauour that he sheweth them in that he suffereth them not too be quite cut away at the first blow but letteth them alone still in this life True it is that such a languishing as Iob was in will be farre harder and grieuouser than death and wee see also that when Iob looketh no further but too his owne state hee coulde finde in his heart to bee hanged for yee see he hath so spoken but in the meane season if we cast our eye vpon the ende that God ameth at and vpon the marke that he setteth before vs also then shall wee finde that all our sorrowes are asswaged And why wee shall feele that he hath yet still pitie vpon vs Put the cace that a man feele here as it were his hell and that in steade of being comforted he haue the horrible terrour of feeling God to be agaynst him and to be his mortall enemie and that herevppon hee haue as it were a fire burning in his minde well when a poore man feeleth such anguish and therwithall do in his person suffer on the one side slaunder and on the otherside so great paynes and assaults as shall be intollerable true it is that this sayde poore man may at the first brunt wishe and desire death in so muche that he would require no better than too passe throughe fire water and swoorde according as wee see howe our Lorde Iesus Christ sayth that such as are ouertaken with this dread of God woulde haue the mountaynes to fall vpon them and that the worlde shoulde be turned vpside downe to ouerwhelme them But what for that If we enter into consideration too say I perceyue that my God doth here offer me his mercie and that his meening is that I shoulde draw nie vnto him that as oft as we bee scourged at his hand he calleth vs to him with sweete and amiable voyce incoraging vs to come too him with assured promise that he will shewe himselfe gracious and pitifull
make vs feele them better than wee haue done that we may be sorie for them and that in returning vnto him wee may giue him the glorie that belongeth too him so as wee may bee confirmed more and more in his holy grace and in the obedience of his lawe And so let vs say Almightie God c. The .xxxj. Sermon which is the seconde vpon the eight Chapter This Sermon conteyneth the rest of the exposition of the fifth and sixth verses and then as followeth 7 Although thy beginning vvere small thy last state shall bee greatly increased 8 Inquire I pray thee of the former age and dispose thy selfe too bee taught of thy fathers 9 For vvee are but of yesterday vvee bee ignorant bycause our dayes are but a shadovve vppon earth 10 Shall not they teach thee plainly and vtter vvordes out of their hart 11 VVilla Rushe grovve but in moyste grounde or can the grasse of a marishe grovve vvithout vvater 12 Althoughe it bee in his freshnesse and vncutte dovvne yet shall it vvyther before any other hearbe 13 Euen so is it vvith all such as forget God and the hope of the hypocrite shall perish FIrst we haue to gather the sūme of that which hath bin expounded alreadie which is that when wee haue done amisse and God chastiseth vs therfore he will alwayes be ready to shew vs mercie if we call vnto him And it is expresly said that we must make hast to come to him least we abuse his pacience as wee see these mockers do And afterward there is added that we must Sue vnto him with a right meening in purenesse This Suing importeth that we must cōfesse our sinnes the worde purenesse betokeneth that it must be don vnfaynedly Now then we see that by this promise god allureth vs to himselfe is desirous to draw vs to him as if he should say will men needes perish wilfully when as I am ready to receiue them to mercie notwithstanding that they be in the high brode way to damnation Therefore let vs marke well that sith God openeth the gate so vnto vs we be double worthy of damnation if we come not vnto him VVe know well inough that despayre is the cause of the hardning of the most part of such as giue themselues to vnthriftinesse and makes them too play double or quit as men say but whē as God sheweth vs that his mercie shal alwayes be readie for vs ought not that to moue vs Then let vs marke well the promise that is conteyned here and therewithall make hast seeing it is Gods will that we should not driue off nor delay our cōming vnto him VVhen God prouoketh vs to thinke vpon our sinnes let vs not delay our repentance till to morrow And aboue al whē this voice of God Come soundeth from heauen let vs not hardē our harts as it is sayd in the Psalm but rather let vs do as is said in the Prophet Esay ▪ Seeke the Lorde while he may be founde call vpon him while he is neere you and let the wicked man leaue him own wayes For as it is said againe in another text Behold now is the fit time these are the dayes of sauing when God exhorteth vs to repentance If we forslow the occasion wil slip away it shall abash vs when the gate shal be shet against vs Ye see then how it behoueth vs to put this Hasting in vre And let vs marke wel that in our comming vnto God we shal gaine nothing by bringing our excuses For if we haue but one worde to lay for our selues God as we shall see hereafter shal haue a hundred yea a thousand articles against vs to condemne vs Then let vs come to God with prayer as it is said here that we must sue vnto him And this importeth a plain and pure confessing of our sinnes that is to say that with our cōfession when we shall haue sayd I haue sinned there must also follow repentance For we shall see many that will neuer sticke to say that God hath done rightly in punishing them that their faults are as grieuous and grosse as any mens but yet they will fall to their old byasse againe strayght wayes If God hold their nozes to the grindstone by some sicknesse or by some other crosse then they make fayre promises But assone as Gods hand is withdrawne from them they shewe playnly how there was nothing but dissimulation in them Therefore whereas wee are here commaunded to confesse our faults let vs marke well that wee must haue the sayd purenesse and vprightnesse which is to cōdemne the euill in reconciling our selues vnto god And heere is shewed the fruite that insueth when wee shall haue obteyned grace which is that God wil make the dwelling place of our rightuousnesse to prosper as if Baldad should say that when God is at one with men and receyueth them to mercie he leaueth them not there but maketh them too feele the effectualnesse of his mercie and loue God pardoneth not after the maner of such as protest that they forgiue the faults that men haue committed agaynst them and yet in the meane while if they be able too reuenge sticke not too cracke their credite when they spie occasions saying Hath such a one to doo with me and he shall finde that he hath done me displeasure Here ye see an euill maner of forgiuing God deales not so But when he telleth vs that our sinnes are forgiuen immediately hee addeth the effect of his forgiuing by making vs to feele his goodnesse in blissing and prospering vs And heere is expresse mention made of the habitation of our rightuousnesse for two causes The first is that Gods grace may be the better vttered so as it shall shewe it selfe not onely towardes our persones but also towardes all our house If God hauing pitie of a man do cause him to feele it both in bodie and minde it is verie much alreadie But if God extende his goodnesse yet further so as a man is blissed in his children in his cattell and in all his household doo yee not perceyue yet a larger proofe of his goodnesse Yee see then howe it is sayd here that God maketh that mans dwelling to prosper which returneth speedely vnto him And this dwelling is called the tent of Rightu usnesse to the intent to put vs continually in remembrance that when we come vnto God it must be with the said rightmeening and purenesse whereof mention hath bene made erewhile And on the contrarie part when we see that God persecuteth vs let vs know that we haue the wood within vs too kindle the fire withall and that we I say haue heaped vp the matter of it within vs by our sinnes And why so For if rightuousnesse were dwelling in our houses that is to say if both we and our houses were well ordered it is certaine that Gods grace would preuent vs so as we should feele nothing but all goodnesse and rest
occupie But a man hath an insatiable lust we bee gulfes in so much that we thinke the whole worlde is not ynoughe to fynde vs For suche as haue both fieldes and houses and vineyardes and other heritages are afrayde still that they shoulde wante earth They that haue money in their purse are afrayde and in doubte yea and are continuallye martyred with feare leaste GOD should disappoint them of their pray and abate their portion Seeing that then oure desyres are reached out so farre off we are not onely as the roote of a tree but also without stint or measure And for proofe heereof are we so sobre as to hold ourselues there where the holy ghost calleth vs It were greatly too oure behoofe So then lette vs marke well that althoughe it seeme that oure life can not continue without the ordinarie means which God hath allotted to it yet notwithstanding he is able to send vs meanes wherethrough wee shall escape and hee can giue vs them to day or too morrowe True it is that a thing shall not seeme easie vnto vs neuerthelesse it is ynough that God can prouide for it yea and that hee will set it in such order as we shall haue cause to magnifie his infinite power and wisedome for working in suche maner as is to vs incomprehensible Ye see I say how it standeth vs in hand to practise this sentence that euery of vs when he findeth himselfe in such perplexities maye say Alas what must become of me I see my goodes are minished I see I am shut out from such meanes as I had And how my trade is diminished of this or that VVell God hath cut it off but yet must I needes say that that whiche hee hath cut off was superfluous to mee it behooueth me to profite my selfe thereby I sawe not that it behooued mee to pray vnto God and nowe hee sheweth me that it is so for wee muste alwayes conclude that it is not withoute cause that he so cutteth off the things which he knoweth to bee superfluous in vs But in the meane whyle let vs prepare our selues to be plucked vp for that is the chiefe poynt There are many that can awaye with meane afflictions and if God diminish them they shew themselues constante in so muche as a manne shall see there was no outrageouse vaine glorie in them they had no ouervnruly couetousnesse in them they take that whiche is lefte and holde themselues contented with it thanking God and keeping them selues quiet But if they bee pinched somewhat more neere the quicke specially so as it seeme that God is mynded too make cleane riddance of them then shall yee fynde them vtterly out of their wittes And why Bycause they are not prepared as they ought to be to indure the battell that is spoken of heere that is too witte to bee vtterlie plucked vp Then is it not ynoughe for vs to suffer God to cut off the boughes and to shred off the braunches and twigges which he knoweth to bee superfluous in vs but also to plucke vs vp by the rootes For he hath that authoritie ouer vs and wee shall gayne nothing by resisting him But yet neuerthelesse it is too our great profite that wee should hope that hee will plant vs agayne And why For by that meane we giue roome to his mercie And on the contrarie we withstande Gods grace so as hee voutsafeth not too set vs vp againe when hee sees that his scourging of vs makes vs to thinke oure selues vtterlie forlorne and past recouerie of anye freshenesse agayne It is all one as if wee should cut off Gods hande too say that hee planteth vs not agayne True it is that his power shall not bee lessened throughe our vnbeleefe but we be not worthy to feele and to enioy so great a benefite Ye see then whereto we must come that is to witte euery of vs must dispose him selfe to bee plucked vp by the roote that is too say if God smyte vs in parte and afterward it please him to smite vs in the whole both in our persons and in our wiues and in our children and in our honoure and in all that euer we haue in such wise as we become as yee would say wretched darknesse so as wee haue not so much as one sparke of life Yet neuerthelesse wee must abyde it quietly Beholde a thing that surmounteth all worldly power I confesse and there is no doubt but menne inforce themselues therevnto of their owne accorde But wee must desire God to worke in vs to the intent hee maye in such wise dispose of oure life as we may be ready both to liue and dye at his pleasure Therefore we must pray him to giue vs such manner of strength then no doubt but the thing that is written here shall bee fulfilled For God meant not to disappoint vs of our hope when he likened vs to trees that are planted and afterward taken vp and in the ende planted again in a better place Howbeit it is true that wee shall not alwayes be planted againe as in respect of this worlde It may well bee that wee shall continue plucked vp yea and that it shal seeme that God hath euen cast vs away And if we will iudge by our state we may say farewell my good dayes for if God were mynded to haue pitie vpon mee hee woulde not haue lingered and dryuen off so long time for so much as I see hee letteth me rotte here in my miserie it is a token that we will neuer set me vp agayne Lo what wee may say Neuerthelesse let vs call to mynd that God meaneth to trie our faythe by holding vs in the hope of the heuenly life which is hidden from vs as now For although God blisse his seruants and giue them some prosperitie in this worlde it is not to bee sayde that their last state is not better for them for his planting of vs in his Churche is too the intente wee shoulde liue in his kingdome euerlastingly without ende Nowe then what is oure true resurrection and renewment Euen that God should reserue vs and set vs in his kingdome that when hee hath made vs to wayfare through this worlde and to passe through fire and water and all other afflictions wee may in the ende be exempted from all the miseries of this world and be made partakers of his life and glorie And so let vs beare in mynd howe Saint Paule sayth vnto vs that our life is hiddē in Iesus Christ and that we shal notsee the true and perfecte manifestation of it vntill our Lord Iesus come from heauen To bee short let vs marke one other similitude which wee ought to bee well acquainted with Truely in winter time the trees seeme to be deade we see howe the raine doth as it were rotte them they are so swolne that they bee readie to burst and thus yee see well one kynde of rottennesse Afterwarde commeth the frost as it were to seare them
do fauour and mainteyne the euill Let vs assure our selues that god hath forsaken them and thereby sheweth that hee hath withdrawne himselfe from vs bycause wee bee not worthie to haue him sit among vs as he hath promised to doo among all such as are conformable vnto him Thus ye see the fruite of our disobedience and of all our sinnes which is that God shall suffer all ciuill order too bee ouerthrowne among vs that all things may bee confounded as wee haue well deserued And so when wee see suche trouble and confuzion among vs let vs assure our selues that God punisheth vs and that when he taketh away al discretion and vnderstanding from iudges after that sort it is bicause hee hath striken them with the spirite of giddynesse as it is sayde in the Scripture But yet must wee not murmure agaynst God assuring our selues that hee dooth not any thing without cause although wee cannot perceyue it And this is it that Iob meeneth by saying If not where is he and who is he It is to shewe that when we haue sought all the reasons why there is so muche euill done in the worlde wee must euermore come vnto god For when the Scripture sayeth that God dooth both good and euill it meeneth that all things proceede from him whether it bee prosperitie or aduersitie lyfe or death light or darkenesse as it is sayde in the Prophete Esay insomuche that whatsoeuer the Diuell doth as I haue sayde afore or whatsoeuer the wicked sorte doo attempt wee muste take the same as at the hande of god For vnlesse hee gaue them the brydle they coulde not attempt any thing and whatsoeuer they deuised they coulde neuer bring it to passe So then it were a fayre martyring of a mans self to leaue God and to seke the inferiour meanes For it belongeth to god to gouern and if he had not soueraine dominion ouer all creatures all would go to wrecke And although men seeke nothing but to rebell against him yet doth he serue his own turne with them spite of their teeth This is it that Iob ment to vtter in saying If not where is he and who is it VVhē there happeneth any mischiefe let men search it out saying who hath done this True it is that when any euill happeneth we can well skill too make our discourses and too seeke some ground of it here beneath If we bee in a Countrey where a King or Prince reigneth tyrannically men will say beholde the King fleeceth and deuoureth his people and moreouer maketh none accoūt of ministring iustice he hath officers like himselfe who seeke but to intrappe men all is ouerturned and out of order it is to be seene that there is none other shift but the realme muste come to vtter decay and who is to be blamed for all this what complaints shall be heard herevpon It is not marked that men are all togither frowarde and naughtie nor that they haue prouoked Gods wrath agaynst them and that they bee folke giuen too all lewdnesse despizers of God and looce of life in all poyntes and respects so as it shoulde seeme they are desirous to kindle the fire of Gods wrath to burne vp all Men then may well alledge the lewdnesse of gouerners when a Nation is so misordered after that maner but yet must they mount vp higher For let vs not thinke that God is asleepe in heauen and hath forgotten the worlde but rather let vs assure our selues that hee worketh with his owne hande and that the sinnes of the people are the cause why the officers and men of law are wicked and that for the same cause God also is fayne too shake them off and to make them as it were mirrours of his wrath and vengeance So then let vs so cōsider the inferiour causes and meanes as we may neuerthelesse perceyue in our reason and vnderstanding that God abydeth continually all the while in his soueraine dominion and as we may know that all things come of him But yet notwithstanding wee shall not alwayes knowe the cause why God worketh so VVhen wee shall haue searched to the vttermost and made great circuites and discourses in the end we shall be dazled and not see any reason why God doth this or that VVhat is to bee done then wee must honour this Iustice of God which is vnknowne too vs True it is that sometimes God worketh in such wise as his Iustice is fully apparant and men may see it with their eyes and sometimes also it is hidden And in this cace we haue no more to do but to honour it and to say Alas Lorde thy iudgements are a bottomlesse pit wherevnto wee bee not able too attaine but yet will wee not ceasse too confesse that thou art righteous although wee perceyue not the reason why Howbeit we must not surmyze as men do that are not well practized in the Scriptures that things are done here bylowe by Gods sufferance without caring for them or medling with them For that were as much as to cut off his power and it were all one as if he were asleepe in heauen and left the ruling of the worlde here beneath eyther to Satan or too men It were I say an vtter defacing of Gods maiestie For it is meete that he shoulde order all that hee hath made and that the same shoulde proceede of his will and good disposition True it is as hath beene sayde that we see not alwayes howe God is rightuous but yet muste wee acknowledge him too bee so and wee muste walke in all sobernesse and modestie and then in the ende God will make vs to knowe that which is hidden from vs as nowe Let vs come to that which Iob addeth he sayeth that his dayes are gone away more swiftly than a poste or a shippe vnder sayle Therefore is also Flying And this woorde is sette downe too expresse the better that Iob speaketh not of some greate ship that is full fraughted but of some little pinnesse that may serue to make sporte and pastime vpon the water which turneth nimbly here and there and goeth away apace Therefore hee likeneth his life to a little pinnesse that is light and glydeth swiftly vpon the water and there withall hee compareth it also to a Poste and finally to an Aegle that soreth in the ayre to seeke hir pray Heere Iob sheweth howe sore hee was caryed away in all his passions And it pleased the holy Ghost that this president should bee gyuen vs to the intent that euery of vs shoulde in the persone of Iob beholde what maye happen to himselfe Then how fare wee when God scourgeth vs Lo here a temptation to driue vs to despayre whiche is when wee forgette all the gracious goodnesse that God hath done for vs If wee coulde bethinke vs of the benefites that wee haue receyued at Gods hande as we haue seene Iob say heretofore it is certain that the same would make vs to forget all our sorrowes VVell
then God doth nowe smyte mee but what for that I haue receyued as muche good at his hande and hee hath shewed himselfe bountifull towardes mee was it not to the ende I should alwayes taste of his mercie and that I shoulde trust to it and flee therevnto for refuge wee cannot eate one bit of breade but the same is a witnesse vnto vs of Gods goodnesse and that he will alwayes be our father and Sauiour Beholde heere an inestimable remedie to sweeten all our sorrowes whensoeuer wee bee afflicted which is by calling to minde the benefites and gracious giftes that wee haue receyued at Gods hand But Satan who seeth well this vseth a cleane contrarie policie whiche is to make vs forget the good that God hath doone vs and bestowed vpon vs too the ende wee might haue nothing in vs but anguish to set vs in a fretting and that there might be nothing but bitternesse nor nothing that might cheere vs or comfort vs in our troubles This is it that Iob sheweth vs nowe My dayes sayeth hee are slipt away like a little Pinnesse that will go swiftly vppon the water or else as an Eagle flying in the ayre or as a Lackey that goeth poste Hereby hee dooth vs too witte that hee remembreth no more howe God caused him to be borne into the worlde not that he had giuen him so many tokens of his fatherly loue as he might well haue wherewith to comfort himselfe yea if he had had such regard consideration as were requisite True it is that Iob kept alwayes still some taste of Gods goodnesse so as he was neuer in despayre And verely although he were tormented and tossed to and fro yet had he alwayes such vnderstanding and was still hilde in such awe as hee knewe God too bee rightuous and also wayted too bee deliuered of his miseries Now when wee see such temptations in him it behoueth euery of vs to haue an eye to himself to behold himself here And in deede although God shewe vs the fauour to make vs taste continually of his goodnesse yet notwithstanding we know not sufficiently fully how wel he loueth vs but rather if hee trouble vs wee quite forget the good that hee hath done vs and to our seeming wee neuer receyued any benefite at his hande Nowe then sith wee see that suche a temptation befell vntoo Iob so muche the more behoueth it vs too bee fenced before the blowe come Let vs take warning I say as oft as God shall send vs any trouble and let vs thinke thus Yea but did God neuer doo mee any good Is the good lost that hee bestowed vpon mee If I beare it not in minde to what purpose shall all this serue mee but too procure double punishmentes for mine vnthankfulnesse Lo what wee haue to marke And further forasmuch as our life is ouerbrickle let euery of vs inforce himselfe the more to thinke vpon the gracious goodnesse and benefites of god If wee fall into any aduersitie wee must by and by runne to the remedie which is to pray vnto God to strengthen vs and to withholde vs from murmuring agaynst him yea whatsoeuer tribulations wee be driuen to indure fully assuring our selues that if wee be of his Church and of the body of our Lord Iesus Christ wee must bee made like vnto his Image and that the glory which is prepared for vs aboue in heauen is ynough too recompence all the tribulations that wee can indure in this worlde and this bethinking of things will serue well to asswage all oure sorrowes Finally Iob concludeth that if hee say hee will forget his complaints and refreshe himselfe of his sayde greefe and torment hee cannot VVhy so For sayeth hee I am afrayde bycause I know thou wilt not leaue mee vnpunished or that thou wilt not holde mee giltlesse In effect Iobs meening in this sentence is that forasmuch as he hath to do with God he can finde no releefe for his aduersitie and heauinesse and that although he purpose so to do yea inforce himselfe to bring it to passe yet dooth God holde him shet vp so as he cannot haue any reste in himselfe It is a very notable sentence For as we haue earst seene heretofore if we haue to doo with men we may still haue some startingholes and wee may slink aside into couert to say I will find some meane or other to shift my selfe out of suche a mans hands although hee be a Lion and gape with open mouth too deuour me yet for all that I maye still scape from him So then if we haue to deale but with men we may still finde some scapingplace but if God shew him to be our aduersarie and that he holde vs at the staues ende and make vs to say no beholde it is God that punisheth mee behold it is God that troubleth me we may peraduenture writh our selues hither and thither and make all the fetches in the worlde and yet when wee haue styed aboue the cloudes with oure skill God is still higher and higher aboue vs if we go down to the bottome of the deepes his hand can well reache thither to vs and if we passe ouer the Sea his hand shall stretch yet farre further Therfore let vs learne to knowe that we muste seeke no startingholes when wee haue to do with God but muste appeare before him when he cyteth vs and wee shall gayne nothing by delaying Also let vs learne not to flatter oure selues as we are woont to do For behold the vse wherevnto this doctrine ought to serue vs is that when we see the hypocrisie that is in men we should come right forth afore God without dissimulation to discouer oure hartes there For it is meete that hee shoulde searche vs to the quicke and we cannnot hide any thing for ought that we can doo Therefore if we will be at peace with our God let vs beware that we vse none of the fonde toyes wherwith we are woont to beguyle our selues But let vs walk in feare and carefulnesse before him and let vs pray him that if it please him to scourge vs it maye bee with suche measure that when he maketh vs to feele his displeasure wee may not ceasse for all that to taste of his goodnesse that the same may serue vs to asswage our sorrowes so as we may not doubt but that he is at hand with vs to deliuer vs when he shall perceyue it to be for our welfare profit yea euē bicause we haue called vpon him Thus ye see after what sort we ought to put this lesson in vre The residue God willing shall bee discoursed to morrow And now let vs cast our selues down before the Maiestie of our good god with acknowledgemēt of our faults praying him too make vs feele them in suche wise as wee may be instructed to lowlinesse yea euen to glorifie him in all our tribulations beeing well assured that wee haue deserued a hundred thousand tymes mo
with God they vse the same and woulde God it were not so common as it is but in deede it is too common and men know well ynough of whome I speake So theÌ„ ye see how these despisers of God take occasion to say that wee may shut oure eyes and passe throughe fire and water bycause God hath limited our dayes Yea but it is not to that intent that the scripture speaketh so It saieth that God hauing put vs into this world knoweth how long he ought to holde vs there and that we bee in his hande and that it behooueth vs to departe hence whensoeuer it shall please him according also as it is sayde in the nintenth Psalme And wherfore is it told vs to the intent we shold learne to put our selues into Gods hand and to say VVell Lord seeing it is so that thou disposest of vs at thy good pleasure giue vs the grace to lyue and dye according to thy good will that we may not couet to liue longer than shall please thee and also that oure lyfe may not seeme ouerlong to vs when thou listest to hold vs heere and that in the meane time we may serue thee by spending the time well whiche thou hast giuen vs the rather for that it is so short And agayne heerevpon Lorde seeing thou holdest our life in thy hande and yet will not haue vs too knowe what the terme of it is but haste reserued it too thyne owne knowledge grauÌ„t vs the grace to walke in feare warely Thou haste giuen vs meanes too mainteyne this present life thou hast gyuen vs meate and drinke Gyue vs the grace to vse them soberly and with all temperance Moreouer thou haste gyuen vs remedyes If wee bee diseased thou wylte not haue vs too wante any thing And therefore gyue vs the grace that wee maye not desire too tarrie in this flightfull lyfe but onely too serue and honoure thee So Lorde let vs walke in all poyntes as thou commaundest vs according too that whiche is sayde in the one and nintyeth Psalme that God wyll sende his Angelles too garde vs that wee may not stumble nor make a false steppe when wee walke our wayes that is too say that wee may not playe the stray coltes nor skurrie heere and there as these vnthriftes do who wyll not by any meanes submitte themselues vnto god Therefore whensoeuer wee abyde in the waye that hee sheweth vs then are wee garded by him and his Angels This doone wee muste also conceyue a good and holie hardynesse when God wyll haue vs too enter intoo anye daunger As howe VVee see at this this daye what the state of the poore Christians is that is to witte that they bee as sheepe in the wolues mouthes Nowe if we should go aboute too excuse oure selues from seruing of God and forbeare too confesse oure fayth bycause it cannot bee doone withoute ieopardie of oure lyfe suppose yee that God will accept so fonde an excuse No. And why For he hath our life in his hande let vs trust in him that hee will keepe vs as hee is good and faithfull if it please him that wee shall continue it shall not bee withoute his will and then will hee giue vs strength and power Thus yee see how we must applye that to our vse which is spoken heere Otherwise it will betide vs as wee see it hath done too many others who shrinke away and gyue ouer the seruice of God bycause they shunne the crosse And why is that Their vnbeleefe is the grounde thereof bycause they knowe not or at leastwise are not throughlye perswaded that God hath appoynted their tearme and that they cannot prolong it do what they can For if wee were fully resolued of that poynt it is certayne that wee shoulde bee the bolder to spende our selues when it standeth vppon the honouring of God and the performance of oure dutie according as becommeth euerye man in his degree I say we should haue another manner of constancie and stoutnesse than wee haue True it is that this must not make vs rash in such wise as we should go seeke daungers of our owne heades and withoute aduice But whensoeuer neede shall require wee shall not sticke too go vnto death forsomuch as we know that men whatsoeuer they atteÌ„pt or practize against vs are able to do nothing So then seeing that this doctrine is greatly for our profite lette vs determine too beare it well in minde and therevpon conclude according also as oure Lorde Iesus Christ telleth vs that the very heares of our heads are numbered and that God holdeth vs in suche wise in his custodie as wee neede not to feare that any thing can happen vnto vs without his good pleasure True it is that Satan assayeth all the meanes hee can and on the other side wee see that men make full reckning to turne all vpside downe and it should seeme they woulde confounde heauen and earth togither Yea but when they haue done theyr vttermost they are not able to take away our lyfe except God gyue them leaue and bee willing therewith And howe can we withstand them So then let vs looke only what God commaundeth vs let vs looke what our calling and dutie beareth to doo and let euery man imploy himselfe faythfully assuring our selues that we shall finish our course yea euen bycause we be in the hande of god Thus ye see what we haue to marke vpon this sentence Now after that Iob hath sayde so hee addeth That there is hope in a tree when a tree is cut he may spring agayne and specially if hee haue nourishmeÌ„t of water hee may forishe a freshe But there is not the like hope of a man when he is once dead he is past recouery saieth he and therefore God ought to haue pitie of so poâ—re a creature Heere at the firste blushe it may seeme straunge that Iob cutteth off all hope from a man when hee is once deade For it seemeth that heere is no remembrance of the euerlasting life as thoughe mens soules dyed with their bodies But let vs note firste of all that when Iob speaketh of men hee speaketh in his passions and torments as we haue seene already and therfore he hath no further respect but to this present life according as when we bee pressed with any miserie our minde runnes vpon nothing but that If it bee summertime and we be ouerwhot we thinke that hard frost were the pleasantest holsomest thing that could bee And why Bycause we be forepossessed with the passion that greeueth and tormenteth vs So then forasmuch as Gods hand was so sore vpon Iob he had none other regard but to get out of his presente peynes and as for the hope of the lyfe to come hee minded it not at all And heere it is to be seene what men are when they be troubled after that sort with aduersitie if God doe not releeue them and strengthen them True it is that Iob caÌ„not be
too take vs out of this worlde although our bodies rotte away yet notwithstanding seeyng hee hath printed the seale of his holy spirite in oure soules thinke we that they shall perish when as he is the protector of them So then the frayltie that is in mans lyfe ought too stirre vs vp the more too magnifie Gods goodnesse towardes vs If God wrought after an other order that is too witte if when hee bringeth vs lacke to himselfe by fayth hee shoulde place vs heere as it were in a little Paradise so as we shoulde be like the Angelles and his power should shew it selfe in vs and we be voyde of all these infirmities which wee see and our lyfe might not bee like a shadowe that vanisheth away nor wee bee walled in with so many miseries but God shoulde dwel in the middes of vs reigne peasably in vs Verely these gracious gistes were so well worthy to bee highly esteemed But yet shoulde wee in the meane while mistake them we should not know from whence they come wee should be caryed away into a vaingloriousnesse As nowe when God humbleth vs so manie wayes if wee looke vpon our present state wee see nothing but death And yet neuerthelesse on the other parte hee sheweth vs and maketh vs too perceyue it bothe by experience and by faith that we be aliue yea verely in him as of whose lyfe we be parttakers and hee maketh vs to see as it were in a glasse the sayde immortalitie whiche we wayte for Seeing then that God after hee hath humbled vs bringeth vs too the hope that I spake of haue wee not the more cause to make much of his goodnesse to vswarde and to say Alas Lord that thy spirite should dwell heere in our bodies which are but wormes and as for our soules there is nothing but wickednesse in them and yet notwithstanding thou O Lorde hast chosen both our bodies and oure soules to bee the temples of thy maiestie thou haste dedicated them to that vse Lorde howe greatly are wee in thy dette How much are we boūd vnto thee Againe although this body heere doo go too decay yet are wee sure that they shall bee restored once againe and that in sted of this transitory lodging wee haue a dwelling place prepared for vs in Heauen and therefore it ought not to greeue vs to droope away by little and little tyll wee bee quite and cleane dispatched Seeing wee haue that ought we not to be stirred the more to praise God So then wee see howe wee may applie that thing to oure instruction which Iob turneth here to an euill vse in going about too expresse the pangs that he felt whereagainst he fought And furthermore when wee speake of our owne state let vs marke well that on the one side we must cōsider what wee our selues are on the other side what God is able to doo what his power is I haue saide already that it is very requisite that men should know thēselues and looke into themselues And why I haue told you that also alredy that is to wit bycause we neede no pricking forwarde to vainegloriousnesse For how frayle so euer we bee yet it is to be seene that the most parte of vs ruffile it out and runne riot and forget the miseries that ought too brydle them VVee see this with our eyes and euery one of vs shoulde bee infected with that vice if God prouided not for it Therefore wee cannot forbeare the considering what our miserie and feeblenes are and that oure lyfe is as wretched as any thing can be VVhē we know this we shall haue good cause too mislike of oure selues and too call vpon God and too praye him too haue pitie vpon vs And also therewithall we muste consider what his power is And why For if we measure that which wee hope for by that whiche wee see what will become of it VVhat shall become of the resurrection VVhat shall become of the euerlasting saluation that is promised vs VVhat shal become of his heauenly glory For is it likely that when our bodyes are rotten they shall bee parttakers of Gods glory Or that we who see oure selues to bee so frayle as now muste be companions with the Angels in Paradise or specially that wee shall bee matched with the sonne of God VVee knowe that all maiestie and all soueraintie bothe in heauen and earth are gyuen vnto him Is it likely that we should resemble him or that wee shoulde be members of his body to be partakers of al that whiche is gyuen vntoo him Can this enter intoo mans reason VVhat is to bee done then Lette vs acknowledge that whiche Sainct Paule sayeth to the Philippians that God will rayse vs vp by his power whereby he made al things See whether Sainct Paule sendeth vs when hee intendeth too strengthen vs in the hope of the resurrection As if he should say My friends let vs not looke at that whiche is possible in oure imagination for God wyll not haue men to rest there But let vs enter into a higher consideration whiche is that God disposeth all things yea euen aboue our vnderstanding insomuch that whē wee thinke vpon his works we be astonished and not without cause For he worketh wōderously insomuch that we through that power of his sayeth he whereby he made all things are transformed into the glory of our Lorde Iesus Christ And although our bodyes be nowe weake and subiect to so many necessities yet shall they be taken into the heauenly glory Thus yee see the two things which wee haue to consider namely too humble oure selues on the one side and on the other too haue a certayne and infallible hope of that whiche surmounteth our capacitie and cannot be conceyued of vs in case as we bee But heerewithall let vs gather that whiche Iob meeneth heere For inasmuch as man cannot receyue of himselfe nor is renued as trees are but is as if a riuer shoulde drye vp or as if the waters should shrinke out of the sea therfore woulde hee that we should not be plaged at Gods hand so long as we be in this world Yea but it is cleane contrarie For if that men so destitute as they bee cannot for all that holde themselues from pride and excesse and from starting out of their bounds what would they do if they had no correction as I saide afore So much the more then had God neede to abate mens pride and presumption whiche cannot easily correct it selfe Forasmuche then as men do so lifte vp themselues againste God and euery man forget himselfe yea and is puffed vp when hee hath rest case we had neede to be chastized and to haue newe corrections day by day Yea verely For if God should let vs rūne out the race of our life withoute making vs too feele his roddes not quicken vs vp when we haue done amisse Alas he shoulde neuer come in time VVhereto tende the corrections that God
in our harts to bee as they be saying And why am not I suche a one Beholde yonder naughtypacke is at his ease and in the meane while I am put behind the doore I see he settes his foote vpon my throte and why haue I no meanes to be reuenged of him See howe oure afflictions chafe vs withoute measure as soone as we see the wicked prosper But contrariwise oure Lorde sayeth to vs VVell Sirs it is true that yee may after a sorte bee tempted by beholding this goodly shewe for mens lustes are suddeyne and headie But what for that yee see howe a vine is stripped of his vnripe grapes when it is new burieoned there needeth but one froste to kill them Or if the grapes bee growne to bee full fashioned beholde there falleth a storme that sweepes them all awaye so as there remayneth nother grape nor leafe but the vine is left all bare Also looke me vpon an Oliue tree wherein is the beautie of it Is it not in his floures And yet notwithstanding if the floures be frostbitten or if any tempeste light vpon them all is caste down Euen so is it with the felicitie of the wicked Truly too the seeming of poore ignorant folke their prosperitie shall bee suche as nothing may seeme more desirable than to be in theyr cace but anone both their floure and their frute fade away before they bee rype God will plucke away all before it come too perfection according as I tolde you that they shall not come to so much perfectiō as to shoote out any floures or frute that shall not be taken away before it come to be seasonable Thus yee see in effect what is shewed vs heere And as I sayde afore it serueth too confirme the matter that hathe beene discoursed already Then let vs learne hereby not to desire the felicitie that lasteth not past a day or avery little time But lette vs learne to bee throughly happy as our Lorde would haue vs to be which is to bee well settled in him and to assure our selues that if we bee blissed of God the same shall make vs too prosper not onely for a daye or twayne but also bothe in life and deathe True it is that muche aduersitie may befall vs in the meane whyle but what a priuiledge haue we whē we may betake our selues vnto God and in that we know he will not lay more vpō vs than we be able to beare specially that he will turne all our aduersities to oure welfare and saluation Seeyng then that we haue this prerogatiue haue wee not wherewith to bee contented Although the wicked be at theyr ease for the present time what certeintie haue they for the time to come Although they aduaunce thēselues thinke that God is not able to shake them as it is sayde in the Psalme yet haue they stings within For God woundeth and pricketh them or else tosseth them from syde to side in suche stormes as they be not able to auoyde So then let vs marke that if we desire to be in Gods fauour and to haue a continuing prosperitie we must be grounded in him and then can we neuer quayle VVee knowe what is sayde in another sentence of a Psalme where the wicked are spoken of namely that they bee like greate trees whiche men stub vp so as there remayneth no printe of them but they are plucked vp by the roote But on the contrary parte we must as Dauid sayeth bee like an Olife in the house of the Lorde whiche florisheth alwaies Also this similitude is takē after the same sort both in the firste Psalme and in Ieremie where it is mente that if we trust in God and runne vnto him and hang vpō him we shall bee like a tree that is planted by the water or riuers side so as wee shall alwaies haue good sappe to florish bring foorth frute Now seeing it is so that God hauing drawen vs from the corruptions vayne alluremēts of this world offereth vs also this euerlasting happinesse must we not needs be out of our wits if we go not to it Then let vs bethinke vs well learne to bereeue our selues of all the lusts of our flesh which serue for nothing but to deceiue vs yea and to leade vs to destruction and learne to know where our welfare lyeth Thus yee see what wee haue to beare in minde But alas it is a hard thing as I sayde afore VVe be straitewayes drawen to that which hath a fayre shew and therefore it standeth vs on hande too marke well the similitudes that Eliphas bringeth heere VVe see an Olife tree that looketh faire but it is not of any continuaunce And lette vs also haue an eye too the Storme that is at hande vpon the wicked For God holdeth them at that poynte too beate them downe And althoughe wee perceyue it not at the firste dashe yet if wee looke at Gods iustice with the eyesight of faith wee shall see that all they which are not rooted in God cannot come too full ripenesse nor neuer bring foorth good frute but shall soone come too plucking vp And why For God hath sayde it VVee shall see them drowned in their owne pride And why For Gods word cannot lye So then as ofte as we bee moued by our sensualitie and foolishe imaginations let vs retyre to Gods woorde and looke for that whiche wee sawe not afore specially for the thing that is hydden that we may know it and thervpon turne away from all the vayne conceites that deceyue vs Lo what wee haue to beare away in this streyne And in the ende it is sayde that the householde of the wicked shall be desolate and fyre shall consume the house of Brybes Vnder this terme Hypocrite according too the sense of it in other textes also Eliphas comprehendeth all suche as haue frowarde and disloyall hartes to Godwarde who sayeth hee muste perishe yea euen with all their house and retinue And afterwarde he addeth that the house of Brybes shall be consumed VVhereas he speaketh of the companie of Hypocrites it is to expresse the better that althoughe the wicked haue greate traynes and greate and long tayles yet for all that they shall not misse to bee consumed Then shall yee see farre wickedder men than the common simple sort are and they shall carrye greate companies and bandes after them whiche make a greate shewe they shall haue their alliances and assemblies and so drawe long traynes after them But Eliphas sayeth expresly that suche assemblies shall come to nought meening too shewe howe it is true that the wicked mainteyne themselues for a time by those alliances and that they fortifie themselues of purpose to mainteine their state in somuche that euery one of them thinketh himselfe strong ynough to beare out all bruntes But the wrath of God is kindled to burne them vp all Yea and wee see howe the Prophete speaketh of them when hee likeneth them too faggots of thornes If
constreyned vs not so muche as it doth But what VVhen a man hath preached the woorde of God let him go abroade in the streates and marke what he seeth ech man do openly and it will be sene that euery man hath conspired against God and that fyre and water are not more contrarie than the common lyfe that we leade and the doctrine that is preached I will not say how reachlesse men are to heare But although they set a face vpon the matter and very ceremoniously pretende that God shall be honored and his word receyued yet it appeereth that it is but a playing of little children men do throughly mocke God in their common lyfe and doo nothing else but despyze his word VVe neede not to decyfer things by peecemeale what they be men see well ynough what they are and wee were too dulheaded if it grieued vs not too see God so ill obeyed among vs and so smally reuerenced at all mens handes specially seeing things are come too the shamefulnesse that Sophar speaketh of namely that not onely God is dishonored by whoredome by loocenesse of lyfe by blasphemie by robberies and by other such things which reigne and are not punished as they ought to bee but also euen when punishment is extended men can finde in theyr harts too mocke God and his Iustice I speake of that whyche I sawe yesterday with myne eyes If a strumpet bee put in prison shee must haue tartes caried hir too feast hir withall she must be locked vp for a countenauce and in the meane whyle shee must be presented with great Tartes â–ª And I pray you what a dealing is that If it had but onely bene tolde me or if it had but only bene â—oulted out yet could I not haue hild my peace at it But I saw it my selfe with myne owne eyes in somuch that it may seeme that God brought me to it and that the Diuell ment to make his triuÌ„phes on the other side So then no maruell though such as haue charge of the Lordes flocke to preache hys woorde do speake so roughly sith they see things so farre out of square that there is nother modestie nor honestie at all nor any ho and yet are we blameable before God for that we speake not the hundreth part which we ought to do considering that the disorder is so outrageous as we see VVherefore let vs marke well this sentence of Sophars where it is sayde that he could not holde his peâ—â—â— but was inforced to speake bicause hee was chafed wyth his reproch â–ª And why For wee must not suffer euill too haue such scope without setting our selues against it and without shewing of our selues to haue some zele of God for the maynteyning of his glory and truth But now let vs come to the generall matter that is layd foorth heere â–ª Hast not thou knowne the time of old sayeth Sophar eueÌ„ since God did set man vppon the earth how that the highnesse of the wicked is but of shorte time and that the ioy of hypocrites or transgressors shall not indure Hee taketh heere a principle that is good and true whiche is that if wee take the life of the despyzers of God to be happie wee be deceyued And why For their happinesse is but a dreame as he will adde in the similitude an on after True it is that most men wyll say that the wicked are vnhappie But what for that wee ouershoote ourselues for if wee see a man liue easily or in honour although his life bee not ruled according too Gods word yet notwithstanding we be rauished at it we thinke his state to be as good as can be wished and euery man will spite him Yea but in the meane whyle we knowe not that such as are so aduaunced are but Snayles as it is sayd in the Psalme And it is a comparison well worthy to be noted For Dauid sayeth that such as bee aduaunced in this world and haue no liuely roote settled in God are as Snayles They come creeping vp in one night and vanishe away out of hand Behold heere Snayles for all porredge But we haue no consideration of that wee leaue the principall poynt which is to looke vnto the end we haue not the pacience to say well God aduaunceth whome he wil but that is to breake the neckes of them with a greater and â—owler fall VVe can good skill of the wheele of fortune but wee cannot referre all thyngs to Gods prouidence to beholde hys workes and yeelde hym all praise So muche the more therefore haue wee neede to marke well this sentence that euer since God did set man vpon the earth it hath bin found by continuall experience that the highnesse of hypocrites is of late tyme and that their ioy shall indure for euer VVhen Sophar sayeth that this thing is too bee knowne by long experience and that it hath bene so euer since God created the worlde it is a saying of great weyght For if wee see but two or three examples of Gods Iustice ought wee not too bee touched ynough But heere is much more it is not in three or foure persones onely that God sheweth that hee will not leaue the wicked vnpunished hee sheweth it euery day he hath shewed it before we were borne and if wee pursue from age too age since the creation of the world wee shall see that God hath alwayes kepte the same rate Seeyng then that wee haue suche examples and so greate and of so long continuance that God hathe alwayes shewed himselfe a iudger of the wicked mennes prosperitie and made all things to turne too their confuzion and decay is it reason that wee shoulde yet still doubt of it VVherefore lette vs marke well this saying howe it importeth much truthe that is to say that at all times since men dwelt vppon the earth it hath bin Gods wyll that ther should alwayes be some recordes of his iudgements and therefore that wee must not bee so dull and blockish as not to consider the things that God hath done for our instruction Heerevppon wee ought too gather further that it is not ynough for vs too haue our eyes open too marke and vewe well the things that God dothe in oure owne life tyme but we must also profite in auncient hystories And verely heere we see why our Lordes will was that wee should haue some notable iudgementes lefte vs in wryting namely to the ende that the remembrance of them should remayne for euer Yea and wee muste not onely profite ourselues by the things that are conteyned in the holy Scripture but also when we heare the stories rehearced that were written by the Heathen men wee must haue the skill too apply Gods doings to our selues For there wee see how he hath executed his vengeance vpon all such as were gyuen to crueltie robberie and other extorcions and therewithall how he hath punished whoredome and other filthinesse wheÌ„ they reigned ouersore and finally wee see how
thinke they shall neuer fayle but they shall be so wasted that there shall not remayne one droppe of strength in them So then if wee take not this sentence according to the minde of Eliphas wee may gather a good and profitable doctrine out of this place that is to say that although God do not punish the wicked at the first euen in this life but spareth them yet they ceasse not too be like vnto a riuer that runneth out there is no soundnesse in them ▪ yea and they shall perish before theyr time And why before their time bycause they persuade themselues that their shal liue heere for euer and thinke that thier felicitie shall continue alwayes but God cutteth off there life and laugheth them too scorne And when they say my soule fill thy selfe and thinke that they should swallow vp the whole worlde they shall be but a strawe breadth from their liues ende for God throweth them downe It is not without a cause then that he sayth that they perish before their tyme for they are disapoynted of their hope when they promise themselues long life and our God cutteth them shorte as it is sayde of them that they are as if a man shoulde cutte the threede of a weauers webbe It seemeth that the threede shoulde go still on when wee see the weauers worke apace but the threde breaketh and the webbe ceaseth So happeneth it to the lyfe of man when we thinke to go forward and it seemeth vnto vs that we shall neuer haue an ende wee are become dronken with our selues and beholde in the meane season God cutteth of the threede there is no more to do Let vs then minde this doctrine here so that when wee knowe the shortnesse of our lyfe wee may so consider the heauenly enheritance which is promised vs that our expectation may bee settled there knowing that all they that lay their foundation in this worlde haue no great surenesse bicause they builde vpon the water or in the ayre All that then muste vanishe away as wee see that God punisheth the presumption of them that buyld in this world put their trust in things present he sheweth thē that they do nothing else but buyld in the water or in the ayre as wee haue sayd There is nothing but the kingdome of heauē that is certaine vnchāgeable VVe must then be grounded there that is the true stay as the Scripture speaketh of it This is a brief note of that which wee haue to marke out of this place And that wee may yet profit more by this doctrine lette vs way this saying before their time that the wicked shall bee destroyed before their time bycause our God taketh them hence as if he should pul them vp by the rootes by force For they fasten themselues here vpō earth as though they should neuer be taken away they take roote here but it is onely in imagination The wicked then and the despisers of God shall take such roote in their pryde that they shall thinke they haue a foundation an hundreth foote deepe in the earth and that it is impossible to shake them yea but God wil giue them but a little fillup and they shal be ouerthrowne for this roote is but imagined And so it is not without cause that he sayeth the wicked perish before their tyme Neuerthelesse let vs hold fast that which hath bene shewed that is to say that if the time continue long and we do not perceyue that our God will represse the wicked and despisers of his maiestie let vs not therfore be discouraged Let vs walke on still and suffer God to vse his libertie that is too witte if it seeme good vnto him let him chastise the wicked in this worlde if nor let his iudgement be hidden from vs vntill wee come to the latter day when all things shall be disclosed Eliphas sayeth moreouer that the rightuous shall see them laugh at them and the innocent shall make a mocke at them It seemeth at the first sight that this is not cōuenient seing that the children of God ought to folow their heauēly father VVe know that God is inclined to mercie and pitie and when men mocke at them that are afflicted the same is not without crueltie How is it then that the holy Ghost attributeth such an affection to the childrē of God as to mocke at the wicked when they see them so throwne down Let vs note first of al that for to behold the iudgements of God aright to take some profite thereby we must be purged of all our carnall affections we must not be led with a desire of vengcāce nor be moued with excessiue passions as wee are wont to be all that muste bee amēded in vs and we must haue a pure cleere sight to behold the doings of god If we be thus disposed we may then without any crueltie mocke at the wicked whē god destroyeth them as in deede wee muste like well of the iudgements of God and finding them good wee muste also reioyce at them bycause that our saluatiō is thereby aduāced and god thereby declareth his loue that hee beareth vs Let vs learne then that when God punisheth the sinnes of the wicked wee haue matter to reioyce at Yea but wee muste knowe wherefore There are two causes we haue cause to reioyce for that god thereby declareth himselfe to be a iudge and his glorie and his maiesty do therby appeare Lo this is a matter of reioysing for as oft as our God sheweth himselfe giueth vs some triall of his strength and power to glorifie him it behoueth vs to reioyce at it For what greater ioy can we require than the presence of our God and that he should thus draw neare vnto vs And for the second cause God thereby declareth that he hath a care ouer vs as ouer his children whē he punisheth our enemies and those that troubled vs delt outrageously with vs God thē by chastising the wicked doth ratify cōfirme the loue that he beareth to the good faithfull mē This is againe a secōd cause of ioy But yet wee must as I haue sayd be cleane purged of all desire of vengeance and of all malice To be short when we haue put off al that is of our flesh the spirit of God guydeth vs we shall haue a right pure zeale to reioyce at the fall of the wicked and to take some profite by the iudgements of god There is yet one thing to be noted which is that where it is sayd that the righteous shal mocke at them whom God ouerthroweth and destroyeth the same is not ment of all those that are afflicted for there be many whome God chastiseth for their wealth whiche are not men altogither past amendment and he punisheth them only in their bodies too the ende that their soules might not perish But heere is no mention made but of the reprobates VVe know not whom God hath vtterly
not onely in eating and drinking but also in al our desires and lustes and let vs so bridle them as we may cut off al the superfluous concupiscences that drawe vs vnto euill Thus ye see in effect what we haue to marke in this sentence Now herevnto Iob addeth for an ende that the wicked are lightfooted vpon the water and glyde away and yet for all that that they go to the graue Like as the earth drieth in saith hee and the heate of the Sunne sucketh vp the snowe and all the moysture that is in it So doth the graue swallowe vp the wicked It seemeth that Iob sheweth here that God punisheth all the euill deeds that are done in the worlde and that there in he agreed with Eliphas But his meening is farre otherwise For his intent is too shewe in effecte that the wicked perishe in such wise as a man can not perceiue Gods hand apparantly vpon them to say behold God punisheth such a man by cause he hath liued amisse But contrariwise that the wicked soke away like water and leaue no remembrance of themselues behinde them They goe to the graue yea and so doe good men too So then we see howe Iob concludeth here that God doth not so execute his iustice in punishing the sins of men as it may alwayes be seene And heerewithall let vs call to mynde howe it hath bene sayde afore that Iob blasphemeth not God to make himself beleue that there is no prouidence that all things an ruled by fortune and that God in the meane while setteth asleepe in heauen No but his intent is to shewe that Gods iudgementes are not alwayes visible It behooueth vs to beare well in mynde this saying and to set it alwayes before our eyes for it is a verie profitable doctrine as I haue shewed heretofore but yet hath it need to be repeated newe againe It is that the good are greatly troden vnder foote For after long pining they die before their time and yet in their owne opinion they haue liued too long And why For their life was nothing else but cōtinull consumptiō VVe see this with our eyes But in the meane while what becommeth of the wicked that haue despized God and bin full of outrage crueltie and naughtinesse Assoone as their good dayes are past they die yea euen as water that soketh away For a man shall not perceiue that God vttereth any certaine marke of his vengeance vpon them but their death is gentle and easie VVhen a man sees this what can he say It is a great stumbling blocke for suche as iudge after their naturall reason to see that our Lorde doth not alwayes punish the wicked but letteth them goe in their common traine and afterwarde when they die there is no more seene in them than is common and generall in all men Yet must we not therefore surmize that they be scaped or that they shall abyde vnpunished but we must haue an eye to the iudgement which wee looke for according to the promises of the holie Scripture assuring our selues that our Lorde calleth vs thither when he executeth not his iustice to the full but onely in part to giue vs some inckling of it which may serue to shewe vs that things are not yet brought to their right order to to the end we should hope for the comming of our Lord Iesus Christ and so much the more heartely long for him as our Redeemer Thus then ye see what is to be doone VVhen we see Tyrants beare sway innocent bloud shed whoredome and other loocenesse reigne wrongs outrages and violences committed poore folke troden down and mens feete set vpon their throats and all things shuffled togither in such a hotchpotche as wee wote not what to say let vs confesse saying VVell Lorde if all things were ordered as we would wish we should no more hope for the comming of our Lord Iesus Christ nor for the resurrection that is promised vs nor for his heauenly kingdome we should bee alreadie as in a Paradise But nowe that we be tossed as in a raging sea and are in the midst of stormes and whirlewindes it serueth well to teach vs to long for the rest that is prepared for vs in heauen and which thou hast promised vs to the end we may haue our sight alwayes fastned vpon the comming of our Lord lesus Christ thy Sonne who shall gather vs all to himselfe according as thou hast committed vs to his charge protection and guyding Furthermore when we see the wicked nowadayes hide them selues in doing euill let vs assure our selues that yet for all that wee can not hide our selues from the presence of oure God and that although they shunne the Sunnelight yet can not wee shunne the sight of him that searcheth all hearts VVhat is to be done then Forasmuch as we gain nothing by seking of lurking holes to shun the presence of our God so as as we would not by our good will come in his sight and whereas the wicked eschue him and mocke at all the threatnings that are made to them of his iustice let vs seke nothing more than to come before our god And seeing he is so gracious to vs as to make vs our owne indges let vs not tarie to be condemned at his hand but to the ende we may be quit let vs yeelde our selues giltie of our owne accorde Ye see then that the may to put this sentence in vre is to learne to condemne ourselues when wee come to shewe ourselues before God and to come to him vpon trust of his promise which is to receyue all suche to mercie as are sorie for their sinnes and seeke nothing else but the grace that is offered vs dayly in the persone of our Lorde lesus Christ Now let vs fall down before the face of our good God with acknowledgement of our sins praying him to touch vs to the quicke with such repentance as we may perceiue the euill that is in vs to seeke the remedie therof by sticking to his rightuousnesse and to conuert vs in such wise to himself that in stead of feeding ourselues in our own vices and lewde lustes we may seeke to frame our selues wholly to his holie lawe and commaundements that we knowing what neede we haue to be healed of our spirituall diseases may seeke the medicine wher it is to be foūd that is to wit in our Lord Iesus Christ that being renued by his holie spirit we may hold on our way right foorth to the place that he calleth vs vnto euen till he haue fully clothed vs with his owne rightuousnesse after wee haue continued in the waye of saluation which he sheweth vs nowe by his worde That it may please him c. The .xciij. Sermon which is the third vpon the .xxiiij. Chapter 19 As the earth drieth vp and as the heate drinketh vp the snovve vvaters so the sinners to the graue 20 The louing man shall forget him the vvormes shall take svveetenesse
of him hee shall no more be remembred the vvicked shall be broken as a tree 21 He misintreateth the barrein vvomen that beareth no children and doth no good to the widow 22 He dravveth the strong vnto him so as he distrusteth his ovvne life 23 Men giue him all for assurance and rest and his eyes vvatch the vvayes of them 24 VVhen they bee exalted for a little they are caughtavvay or die they bee made poore they bee barred vp like tovvers they be cut off as the top of eares of corne 25 VVho is hee that vvill make meea lyer if hee bee not so and vvho is hee that vvill disproue my vvordes THat we may fare the better by this doctrine we must call to mynd how it hath bin declared heretofore that the cause why these things are repeated vnto vs is that wee should not bee greeued and troubled to much when wee see things diuersely disordred in the world For if wee would haue a perfecte state heere where were our hope Therefore it behoueth vs to beare paciently the disorders whereby it pleaseth God to exercise vs and to humble vs and therwithall seeke the true remedie sith things are so troubled among men and that suche as ought to put to their hand to the amendment of them forslow their dutie Then let vs learne to resort vnto God and to trust in him and let vs not doubt but that in the end he wil pitie vs although we bee fayne to suffer many wrongs and reproches for a time And like as Iob had shewed heeretofore the outrages and extortions that were done so also did he say that God was not seene to punishe those that had so tormented the poore And hee addeth a similitude that may bee vnderstand two wayes by reason that the sentence is verie short and broken off The similitude is this The earth soketh in and the heate drinketh vp the waters of snowe to the graue be sinneth for so it standeth worde for worde And men take it as though it were sayde that the graue swalloweth vp all wicked men as the drie earth drinketh vp the snowe water and as the snowe melteth awaye at the heate of the Sunne Hereby Iob ment not to say that God punisheth men apparantly according to their desertes but that they die as other men and that there is no such execution done vpon their persons whereby men may perceyue Gods iustice but rather that they go the common trace God permitteth thē to die of their natural deth Therefore when we see not God punish the wicked and those that haue done so many mischiefes and cruelties he seemeth to be as it were asleepe in heauen and the weake and ignorant are offended at it as though hee had no regard of the world or as though hee were not dispozed to gouerne vs nor to mainteine the good and to suppresse those that are so vnruly But as I haue shewed alreadie Iobs intent is to shewe vs that in suche cases it behoueth vs to reuerence Gods secrete iudgementes assuring our selues that althoughe wee conceiue not the reason of his workes yet we must not therefore blaspheme him nor be swallowed vp with sorrowe but quietly wayte till God shew himself in cōuenient time It is not for vs to set him a day it behoueth vs to tary his leisure assuring ourselues that he executeth not his iudgements in all poynts in this life to the intent that wee should learne to reach out our fayth and hope further than this world But the sense will agree verie well also when this similitude is applyed to an other ende as thus Like as the earth soketh in and the heate drinketh vp the snowe water so the wicked men sinne euen to their graue As if Iob had sayde They bee so nuzzled in doing euill that their whole nature is giuen to it according also as it is commonly sayde that when menne are throughly nuzzled eyther in good or euil the custom that they haue taken vp maketh it to become as it were natural vnto them For it beareth such a sway with them as they followe it without any paine Iob then ment too declare heere that such as hee speaketh of sinne not at a start or by fittes as it is to be seene that some man ouershooteth himself by reason of some sodeine occasion that prouoketh him and although he haue liued honestly before times and without blame yet is hee caried at that time as it were with a tempest Thus we see thē that some men commit some euill or outrage but they continue not in it Iob declareth that he speakes not here of such as haue done amisse at a sodeine pang or brayd as ouercome by some forcible temptation but of such as are hardened in their naughtinesse and haue made it as it were a piece of their nature Therfore like as the nature of the Sunne is to melt snowe and afterwarde the drie earth sucketh it in euen so the wicked continue their euill doing euen to the graue that is to say vnto their death Sith we see such examples yea and are warned by this sentence to thinke vpon the thing that is tootoo ordinarie in the world let vs learne to resort vnto God and pray him to giue vs the grace to bowe vnder his hande and too bee so giuen too serue and honour him as the same may bee as it were naturall to vs True it is that the good shall alwayes haue some striuing in themselues for they neuer walke so vprightly but there is some incomberance and gainstriuing according as there is a continuall battayle betweene the mynd and the flesh Neuerthelesse the vertue that God hath put into vs must fo farre forth preuayle as to make vs loue the good with a free hart to cleaue throughly therevnto Then must we pray vnto God to strengthen vs therein and on the otherside we must beseech him also not to suffer the Diuell to get such possession in vs as to trayne vs hither and thither and to harden vs so sore in euill dooing as it might become as it were our nature Furthermore when we see men so stubborne in wickednesse let vs not thinke it straunge for it hath euer bene so as we see here by example Now in the end Iob sayth that the quiet man will forget such folke that the wormes shall take sweetnesse of them and that they shall no more bee remembred Heereby he sheweth well that the wicked shall not reigne for euer but must haue an ende Neuerthelesse God letteth them alone in peace vntill their death and their state seemeth to be no worse than other mens that haue liued in all equitie and vprightnesse without doing wrong to any of their neighbours Then if a man cōpare these pollers and theeues that haue eaten vp other mens goodes and delt merueylous cruelly I say if a man compare them with such as haue liued in simplicitie he shall finde their states alike and that things are so shuffled
saluation lette vs learne too consider where it is that we ought to repose all our trust whiche is that our God receyuing vs of his owne meere goodnesse do by his holy spirite purge and clenze vs frō all our spots and wash vs in the bloud of oure Lorde Iesus Christ the whiche he hath shed too clenze vs withall thereby to make vs so pure and cleane as we may be able to stand before his face Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes praying him that whereas he hath shewed himself vnto vs heretofore it may please him to increace our knowledge further and further and to make vs so to profyte in it day by day that in drawing towards him wee may be touched with suche reuerence as we may desire nothing but to be subiect vnto him and to do him seruice specially that sith it hath pleased him to call vs to his seruice we may determine to imploy ourselues wholly therein not presuming vppon our owne vertues nor vpon any thing that can bee in vs but acknowledging that he of his owne meere grace hath chozen vs to be of his Church and people and that in receiuing that benefyte wee may drawe of the fountayne whiche hee hath giuen vs that is too witte of our Lorde Iesus Christe and acknowledge that it belongeth too him to giue vs the full perfection of the things which we still hope for That it may please him c. The .xcv. Sermon which is the first vpon the .xxvj. Chapter 1 IOb ansvvered and said 2 VVhome hast thou succoured him that hath no povver Hast thou saued the arme that had no strength 3 Hast thou giuen counsell to him that vvas destitute of vvisedome Thou sayst as it is 4 To vvhome tellest thou these vvords and vvhose spirite is gone out of thee 5 The dead things are formed vnder the vvaters and in their neere places 6 The gulfe is naked before him and destruction hath no couering 7 He stretcheth out the northern coast vppon the vvast places and the earthe is founded vppon nothing I Declared in the beginning of this booke that the propertie whiche is required in a good teacher was wanting in those that came too comfort Iob whiche propertie is too deuide Gods word rightly to apply it to the right vse with suche skilfulnesse as hee that is weake may bee strengthened he that is sorowfull may be comforted hee that is colde may bee warmed and he that is gone a stray may bee brought home agayne Nowe verely as it hathe bene sayd Iobs frendes handled a doctrine that in generalitie is good and holy howebeeit they fayled in misapplying the same to the person of Iob. Then let vs marke well that it is not ynough for vs to speake of God in cōmon vnlesse euery of vs cā referre our sayings to a good vse This will be the better vnderstoode by laying forthe the text point by poynt Iob demaundeth here of Bildad what any man hath fared the better by all his words And first he saith whome hast thou succoured hast thou succoured the feeble hast thou helped the arme that had no strength As if he should say good doctrine ought not to be cast forth into the ayre but to bring fit instruction to the partie that it is spoken to As how VVhen wee see a man that is vtterly ouerthrowen and so dismayed as he hathe neede of comfort if we should be rough with him or if we should storme at him I pray you were it not the next way to cast him into despayre Contrariwise when we see a mā hardned in his sinnes or a despiser of God yea suche a one as holdeth scorne of all good warnings or if wee shoulde speake him fayre and handle him with gentle woordes were it not better for vs too holde our peace than too set Gods word too be a scorningstocke to suche a man Yes for it were more neede too strike him harde as if a man shoulde smite with a hammer vpon a stith seeing the partie is become so sturdy Iob then sheweth heere that Bildads talking of gods prouidence hath bin to no purpose As if he should say marke in what plight I am and seing that thou tellest thy tale too me it were meete that thou shuldst haue an eye to that which might be for my profit and therefore thou oughtest too deale discreetely and not to cast foorth thy words at all aduentures Now wee vnderstande better what Iob meant too say But by this streine it behoueth vs too marke howe auaylable Gods word is when wee can skill to applie it too our profyte It is sayd here that it ought to strengthē suche as are weake and to releue suche as are feeble and vtterly cast downe And this saide vse is well noted by the Apostle in the Epistle to the Hebrues wher he alledgeth the text of Esay that a man ought too stay the trembling knees and too strengthen the weake armes for the Prophete Esay appointeth that office to such as haue the charge to preache Gods word Go your wayes saith hee and holde vp the poore weakelings and strengthen the quaking knees and the leggs that cannot go And how VVe know that those whom God hath appointed teachers in his Church haue nothing but the worde whiche is put into their mouthe No surely but yet that worde hath suche a power as it is able to redresse the feeblenesse that is in men In so much that if we quaked in such wise as we could not stand vppon our feete yet when our Lord speaketh too vs he gyueth vs such a lustinesse as wee be after a manner made new again whereas we could not stirre one toe afore now we walke abrode and whereas our armes were earst as good as broken now we are able too put them too the doing of any thing Thus ye see howe we ought to serue our turne with Gods word For if we bee not strengthened by it when we be weake nor take it for a remedie of our feeblenesse it is certaine that we knowe not the value of Gods worde but it is vtterly vnprofitable too vs through our owne fault So then he that hath the charge and office to teach ought to haue good respect what his hearers are too whome hee speaketh For if hee see them negligēt and cold it behoueth him to quicken them vp and if they be out of harte he must cheere them According as in very deedewe see many so sore shaken as they distrust themselues though a man speake too them of Gods prouidence to the ende they might leane vntoo it yet they ceasse not too starkle in somuche that if they heare but the falling of a leafe they start and are afrayd so that vnlesse a man strengthen them day by day hee shal neuer be able to holde them vp from falling downe or from staggering Therefore hee that is ordeyned to be a teacher in Gods Church ought
himselfe and of his graces by his worde and seeing that he myndeth to dwell in vs yea to liue in vs to the ende that we may lyue in him doo ye not see the sayde rising agayne too life whereof I spake afore And therefore let vs vnderstand at a woorde that as long as wee be strangers froÌ„ God howe goodly shewes so euer we make we bee toto wretched there is nothing but cursednes in vs and our wretched soules are dead although there appeere some liuelinesse in them to our imagination VVhat is to be done then Euen to be quickned by Gods gathering of vs to himself which thing hee doth by the mean of his word Seeing that this treasure is such and so inestimable let vs set much store by it and let vs value it as it deserueth and let not vs by our vnthankfulnesse stay God from making vs too feele the power and workfulnesse which he offereth vnto vs Thus then yee see in effect what wee haue too marke in that saying of Iobs Nowe hee addeth consequently That hee may say many things of Gods prouidence but it behoueth him too consider too what ende hee referreth them For if his wordes wauer so in the ayre it were better for him too holde his peace So then it behooueth men too bethinke them well too what ende they dispute of Gods worde that the parties may bee edifyed by their doctrine Iob therefore sheweth heere that Bildad came not too the pith of the matter but only wandered aloofe in woords VVherefore Hee ought saith Iob too haue come too the poynt as shall bee declared heereafter But in the meane while hee sheweth that hee is not ignorant of the same vertue where of Bildad speaketh when hee sayth that God gouerneth all things and that the great power and maiestie which are in him ought to be terrible to vs and that wee ought too come and submit oureselues to him with all reuerence to doe him seruice True it is that this doctrine is of it selfe very profytable and we may not despise it when it is preached in generall but yet notwithstanding it is needefull to looke well too the handling of it when it is to bee applyed particularly assuring our selues that it is too no purpose to tell a long tale of things that belong not to the matter which is in hand but men ought too come too the very poynt as they say Thus then the thing wherein Iob founde fault with Bildad was that in his disputing of Gods prouidence hee had no respect whereto his words might serue And that is the cause why Iob sayth nowe I am not ignoraunt that god hath created the world that he gouerneth all things that he holdeth all things in his hand and that his maiestie ought too be honoured All these things I knowe But for the better vnderstanding of the matter Let vs marke that there are some persons to whome it behoueth vs to shew Gods mightie power too bring them too a feare of his maiestie that they may stande in such awe of him as they ought to do VVhy so For wee see many sauadge folke whiche haue muche ado to conceiue that there is a God in heauen that gouerneth all things they bee little better than brute beasts Verely if a man speake too them of God they make a trifle of it and say yea marrie there is a god But yet they neuer wist what his glory is nother had they euer any feeling of the wonderfull power that is in him Also it behooueth vs too shewe them that Gods seruice is spirituall and that wee must come too it soundly and roundly and bee cleane purged from all hypocrisie As for to know what Gods will is tush they neuer enquired after it for they haue bene letted to muche by worldly things Yee see then that moste men are heathenish and so snarled in the delights of the present life as they thinke not at al vpon god Such manner of men had neede to haue the former matters told them at leÌ„gth too make them feele what Gods maiestie is No doubt but all of vs haue neede of it euery one according too his measure But I say that these matters must be laide forth at length to such as haue neede to bee called to the knowing of God that they may be forced to tremble vnder the maiestie of him whome they had scoffed at afore This is one point which we haue to marke Also there are other men that had neede to be brought to this consideration I meane euen of those that haue a right feare of god Euen they say I must be taught and put in minde what gods maiestie is to the ende they may always quake vnder it and be meekened as becommeth them But yet is not that all that they haue to doo they must not generally reste heere And why For when they haue learned that they haue but laide their foundation they muste afterwarde build vpon it yea and that in suche wise as the buylding may be skilfully applyed to the ground worke that is made already vnder the earthe Then if a man speake too suche as haue the feare of God in them and abace and humble themselues vnder Gods mighty hand hee must not rest vpon those generall matters but particularly consider what is for eache mans behoofe that hee may buyld well vpon the foundation that is layd already This is it that Iob meant to declare heere Nowe lette vs come to the words which he vseth He saith that the dead things are formed vnder the waters and in the places neere about As if he had said Goto thou hast talked to mee of Gods mightinesse and tolde me that his armies are without number and that all creatures are in his hand All this I confesse yea I looke yet further For I looke euen intoo the bottomlesse deepes euen into the nauill of the earth I see how God bringeth foorth things that were not before and quickeneth the things that were dead VVhence commeth the life of all creatures It is as a thing that is hidden in the deepest gulfes If it be demaunded by what meanes wee bee serued in our state or out of what place God hath sought the life that hee giueth vnto men it is as much as if he would go fetch it out of the bottomlesse deepes How commeth it to passe that the earth bringeth foorth frutes Howe commeth it too passe that the come whiche beareth suche a blade do the afterwarde yeld the graine Now these are secrets of God which are hidden From these things Iob commeth vp aloft and sayeth I know well that God hath spred out the heauen yea euen in a waste place where there was no settling This is as much as if some body would hang the ayre with Tapistrie and that were impossible with men but therein god meante too shewe hi â–ª wonderfull power True it is that Iob dooth set downe the north coâ—st precisely and yet he speaketh of the
he hath set boundes to the waters euen vntill light and darknesse come to an end Beholde yet another woorke of God well worthie to bee remembred namely that the waters bylowe are bounded and that God holdeth them fast so as they caÌ„not passe their bounds and that the same indureth and shall continually indure vntoo the worldes end He had spoken asore of the waters aboue that is of the waters that God draweth vp in the cloudes and are hild in the ayre til he make them poure downe in rayne and now it is certayne that if God did not bound the sea and the other waters all the earth should be couered with them If a man aske the Philosophers and such as serche the whole order of nature they will confesse that if the Elementes had theire full scope throughout according vntoo theire nature the earthe shoulde bee hidden vnder the water and in good sooth experience shewes it to be so For why is the earth in the middle of the world but bycause it is firme and substantiall by reason of his weyght For the waters are lighter and there withall they shedde so as they are not so firme Consequently the ayre is aboue the waters and the fyre is also aboue the ayre VVe see then that the Elements are distinguished according to their properties Seeyng that the ayre inuironeth the whole earth as wee see the waters also ought to goe round betweene them bothe that is to say betweene the earthe and the ayre For that is theire propre place and situation And lyke as the fyre ouerspreadeth all so also would the waters not leaue one foote of dry ground the very mountaynes yea euen the hyghest of them should be couered vnder them But now wee see lowe and hollowe places abyde drie and yet the Sea mounteth aboue them And so a man may perceyue the reason that I shewed before For when wee consider what a thing the sea is specially when it riseth aloft it is a woonder that the earth is not ouerwhelmed by it VVe see heere a notable miracle yea if men did not shet their eyes through their owne vnthankfulnesse The very heathen men as reason driueth them therevnto acknowledge that whereas it pleased God too haue some place voyde the same was too plant mankinde in it and that hee had a respect vnto men when he ordeyned a part of the earth to abide drye the verye infidelles speake this And why For the truthe is so strong as they are inforced to confesse it But in the meane whyle who is he that glorifieth God How do we acknowledge the good that he hath done vs wee be dumb for any praysing of him and whiche worse is wee defyle the earth which he hath giuen vs to dwel vppon He hath made the waters too withdraw themselues and he hath as it were fettered them vp in cheynes although he giue vs roome here to dwell vpoÌ„ yet as I said we defile the earth with our filthinesse sinnes Verely all the acknoweledgement that God receyueth at our hands is that no man openeth his mouth to glorifie him And so it is not without cause that these things are tolde vs considering how our witts are so dull as we think not vpon them Specially we must marke that which shall be sayd new againe according also as it is spoken of cheefly by the Prophet Ieremie which is that the sea is so violeÌ„t a thing as there seemeth to be no meanes to hold it in yet for all that it is barred within listes The sea seemeth to threaten to drowne the earth and it seemeth that the earth should be swallowed vp at the rushing forthe of enery waue Considering then that wee see so great a violeÌ„ce in the sea which is so terrible a thing as it maketh the heares to stand vp vpon our head must we not nedes behold there the mightie and inuincible hand of God and confesse that his power which is spoken of heere is more than manifest So much the more then ought wee to bee touched to the quicke with it But what â–ª when God maketh the Sea to remoue after that sorte wee haue not the wit to know Gods infinite goodnesse towards vs his like power to yelde him thankes for it and too confesse our selues beholding too him diuerse wayes for our lyfe not only for creating vs and putting vs into the worlde for nurrishing vs here but specially for that the earthe is not drouned vnder the waters and that there is some dry ground left for vs to dwell vpon Beholde I say for what purpose heere is speciall mention made of the sea and of Gods withholding of it so as the waters are after a sorte shet vp in it whiche thing no cheynes nor cordes could bring too passe All the wilde beasts of the worlde might easlyer be tamed than the Sea and yet God ruleth it yea and ouerruleth it after a woÌ„derfull and incomprehensible maner And it behoueth vs to marke the saying that Iob addeth heere which is that the same shall continue till light and darknesse come to an end and bee medled togither This is to do vs to vnderstand that God doeth not this miracle for one day or for a short tyme but alwaies so as the same hathe and shall continue for euer For although the often surges rush forward and backward Yet notwithstanding God doeth alwayes restreyne the Sea from winning any further than it pleaseth him to threaten men withall to the end they should lerne to humble themselues and to walk in greater warinesse Thus ye see howe Iob ment too augment the commendation of the power that is declared here to be in God when it is sayd That the waters are bounded bordered till the worlde come to an end and till lyght and darknesse bee mingled togither that is too say till the order of nature ceasse for that is it that is imported in this maner of speeche If any man alledge that not only the Sea but also the â—yuers do some times get the vpper hande and so passe their boundes as they teare vp all things before them so that bothe howses and vineiards are ouerwhelmed and exceeding greate and excessiue breaches are made by violence of the Sea The answer therevnto is that yet notwithstaÌ„ding God ceasseth not to preserue the worlde in generall and his suffring of the Sea to passe his bounds in that wise is to make vs to thinke vpon his power which is shewed vs here For if wee were well aduised yea or if there were but a little reason in vs it is certain that we would daylye honor God for our life in that he preserueth vs euen in the graue â–ª How are we here vppon earth Surely euen as in a graue For beholde the sea the waters are ouer vs And of whome is it long that they swallowe vs not 〈…〉 but of God who holdeth his hand betwixt them and vs But wee bee so farre off from marking
doeth not God ceasse to be the iudge of the worlde still that is the poynte wherevnto wee must continually haue recourse And finally it is sayde for conclusion That euery man shall clappe his handes when hee seeth the wicked after that fashion and euerie man shall hisse at them in the way of scorne and mockeris out of his place That is to say the poore folke that had beene oppressed afore and durst not shewe them selues abroad in the streats bycause of these Robbers that fleeced them and were readie to eate them vp shall reioyce when our Lorde doth after that manner destroye such as had beene in credite and authoritie in so much that they shall clappe their hands and mocke at the pryde and ouerweening that is in such despizers of god Heere it might be demaunded whether it bee lawfull for the good and faythfull to bee glad when they see the fall of the wicked This were a superfluous question in this place bycause it is not tolde vs that it is lawfull so to doe but only barely shewed vs that the worlde is glad of it according also as it is seene by experience that when the pillers and pollers that haue molested all menne as well great and small do die and are beaten downe by the hand of God it is a thing that all men reioyce at And why For they haue bene the enemies of the worlde But yet wee muste marke this caueat that if our reioysing were not fleshly ne proceeded of a desire too reuenge it were good and holie and allowable before god But if wee bee prouoked to reioyce through aduengement or through fleshly affection then is oure gladnesse cursed and to be condemned And so when men are moued by their passions whether it be to gladnesse or to sorrowe surely their ioy or their sorrowe is commonly sinfull VVherefore if a man will reioyce at the fal of the wicked he must not doe it vpon any fleshly desire but onely in allowing Gods iustice and in agreeing to that which hee sheweth and yet in the meane while hee must alwayes bee established and grounded more and more in his feare and loue and also haue good gouernment of his owne affections Thus you see that it may bee lawfull for vs to reioyce in the destruction of the wicked But let vs take good heed that wee bee not stirred therevnto by our fleshly affections ne intermeddle any thing of our owne Yet notwithstanding as touching this present texte let vs marke howe it is shewed vs heere that the wicked whiche are full of ambition and vayneglorie and seeke to haue the estimation of the whole world must needes become lothsome and God will bring them so into hatred that euerie man shall reioyce at their destruction Yee see then that they shall bee disappoynted of their expectation Althoughe this happen not at all times yet let not vs think that our Lorde hath therefore forgotten his duetie but let vs tarie for the reuelation whiche is promised vs at the laste daye And heere yee see why Iob declareth many of the secretes of nature that are seene in the worlde and therevppon concludeth that if a man had the vnderstanding of all the thinges that are hidden yet notwithstanding Goddes wisedome surmounteth and is farre hygher Some take this as though it were sayde thinges chaunge in this worlde and wee see no continuance in the order of nature for where fruitefull feeldes haue beene that haue borne good corne there menne see fire that is too saye barreynnesse And where a man woulde haue thought there hadde beene but grauell or sande there oftentimes hath beene Golde and precious stones VVe see them many chaunges in the world as it is sayd in the hundred and seuenth Psalme That is the matter whiche the Prophete treateth of there shewing that by reason of mens sinnes the earth becommeth barreine in so muche that it seemeth that men haue sowne salte there And the places that were well inhabited become deserte so as men are constreyned to eschue them for famine and for the heate and colde which greeue them in suche wise as they wote not where to become And also that God with his goodnesse ouergoing the naughtinesse of man maketh the feeldes frutefull which were barreine before and maketh store of sustenance where grewe not one graine of corne before Some then are of opinion that Iob meant heere to make such a description as is conteyned in the sayde Psalme But I haue alreadie shewed you his meening that is to wit that there are many things in the worlde which are secrete and wherein there seemeth to be no reason and yet notwithstanding men shall finde reason in them at the last and also finde the things that are hidden but as for Gods wisedome men shall neuer attaine to it nor reach so high And this comparison holdeth from the smallest to the greatest as if Iob shoulde say go to my freendes it is a verie hard thing to mans vnderstanding to seeke out the meanes howe to finde out golde and siluer and precious stones True it is that men do neuerthelesse bring it to passe but yet may it well be called a secret of nature Also ther are other things wherin men are grauelled and can do no more but wonder at them for that somtimes ryuers runne out of some place where none was euer thought too bee before according as there be waters which sometimes rise and sometimes fall so as a man maye sometimes goe through a place on drie foote and anon after the water shall swell vp to hys chinne and one while the brokes shall drie another while increase Verely there seemeth to bee no great secrete in this for the brokes increase by the melting of the snow and by great raine but you shall sometimes see springs dried vp and anon after gush out water so abundantly as a man can not say but that God mindeth too shewe his power in such chaunges These therfore are things which are seene in the worlde and serue for this present life and yet are darke But it is yet further true that mans reason may wel inquire of them and studie vpon them so as hee shall finde some reason But Gods wisedome is an other maner of thing VVhen we come to his iudgementes let vs not thinke to conteine them in our brayne or to compasse them with our wit but let vs reuerence the things that we knowe not confessing that the Maiestie of God is ouer hie for vs and that is becommeth vs not to goe about to abace it in suche wise as to imagine to determine of it as we thinke good but let vs content ourselues with that which God sheweth vs assuring our selues that there is an ouerlong distance betwene God and vs and that he must bee fayne too come vnto vs or else wee shall neuer come vnto him howe be it in comming to vs hys meening is not that we shall yet knowe the things that he wil shewe vs
As much is to be sayde of greate estate and dignitie A man of meane and smal degree wil know himselfe and gather his wittes to him when our Lord gyueth him discretion and contrariwise he that is highly aduanced forgetteth himselfe and is blinded For lyke as hee spreadeth out his VVings in imagining himselfe too bee more than he is so our Lord suffereth all his reason to vanish away and him to become as an Idoll VVee see thys with our eyes but wee consider it not wherefore lette vs weigh well that which is sayd heere that is to witte that wisedome is not purchased with gold or Siluer least men should trust too much to the things whiche they may attayne too heere beneath and let vs assure our selues that to vnderstand Gods secretes is a speciall gift of his and a treasure that is shette vp from vs till God of his owne meere goodnesse come to inlighten vs and giue vs therof what seemeth good to him And heerewithall let vs marke well how in conclusion Iob sayeth heere That God hath seene had and disposed wisedome from the creation of the world and afterward hath sayde to man Beholde how you shall become wise that is to say by fearing me Heere Iob compareth God with vs bicause it is vnpossible to abate or tame our pride otherwise than by force And the only meane of that is by bringing vs to God for men may well ynoughe shew vs the infirmitie and rudenesse of oure wit but yet will we euer draw backe nor neuer come to that poynte nor ceasse to keepe still some pride in secrete Althoughe then we be conuinced that our wit is so weake as is pitie to see it yet notwithstanding we will not giue ouer thys foolish opinion that we haue of being wise But when we be brought vnto God then are wee driuen to knowe that we are nothing and that wee must not deceiue our selues by our owne selfeweening See how Iob setteth God before vs heere and to the end wee should know the wysedome that is in him alone hee setteth the creation of the world before our eyes VVell sayeth he are men so sharpe witted as to comprehend all Gods secrets as how he disposeth the order of nature and how he hath as it were weyed the windes and waters and other things True it is as I haue sayd that the Philosophers haue well conceyued the reason of the things that are seene in this world But if men come to the Creation it is so woonderfull a thing as they must needes be abashed and reuerence the infinite wisedome of God and confesse themselues vnable to comprehend it Thus ye see Iobs meening in this sentence And thervpon he sheweth vs that we must throughly beleeue that oure wisedome consisteth not in searching examining and seeking out of all things But in knowing that which is profitable for vs according too Gods ordinance Behold heere an excellent sentence For it is all one as if it were sayd that Gods secretes are knowne to none but himselfe and that no body is of counsell with him as it is sayd in other texts of the Scripture and therefore that we must not presume to enter into his secret determination nor to know more of him than is lawfull for vs but must learne onely what pleaseth him too shewe vs in hys schoole and assure our selues that all our wisedome is there And this is the cause why I sayde that this is an excellent sentence And why For there are two vices in mē which are hard to correct The one is ouerboldnesse and the other foolish vanitie As touching the ouerboldnesse it is in that men are desirous too knowe more than God hath appoynted and to be short they would be wise whether God would or no whereas God onely is the fountaine of wisedome Thus then yee see an outrageous vice and yet notwithstanding it is very hard to correct it For we see that men proceede with a furious outrage to say I will know this or that whatsoeuer come of it Yea but God permitteth it not he setteth a barre in the waye the gate is shut against thee and which way then wilt thou enter But go too yet will mēbe inquisitiue of that which is not lawfull for them whatsoeuer come of it Furthermore they thinke too attayne therevntoo by their owne power Yea for they bragge alwayes of their owne reason and wit. So then it standeth vs in hand to fight against this boldnesse and pride which are in our nature and to learne that we are able to do nothing and that it becommeth vs not to know more than our Lorde will haue vs Marke that for one poynt The second vice is the sayd fond vanitie whiche is that men doo leaue the thing that is for their profite and whervpon they ought to rest and whervnto they ought to apply their whole study making none account at all of it and in the meane while fall too tormenting themselues with vayne things that are nothing to their profite That is all their traueling and discoursing I would know this say they And why wouldest thou know it For it liketh me Beholde how wee bee led wyth fond desire to know the things that are nother for oure profite nor can edifie vs eyther in fayth or in the feare of god And the cause why our Lorde concealeth many things from vs is first for that he intendeth to humble vs For he knoweth our pride and that we would be intollerable if wee knewe all things seeing that notwithstanding our ignorance yet men see there is no hold of vs but that we would seeme to be otherwise Lo how God abaceth vs and when we desire to bee wisest we become so fonde that euen little children may mocke at vs But althoughe our Lord hold vs so in awe yet cease not wee too bragge still and to beare our selues in hand yea and too perswade other men also that there is no wisedome but in vs And why doth God keepe vs ignorant of the thing whiche is hidden from vs bycause he enuieth vs No but hee meeneth too learne vs humblenesse thereby And the principall poynt of our wisedome is to be modest and sober yea and to feele our owne infirmitie that wee exalte not our selues Yee see then that God hideth many things from vs too the ende wee shoulde learne too bee lowly whych thyng wee would not be if nothyng were vnknowen to vs Agayne he discerneth what is good for vs and that is the thing wherein he intendeth to occupie vs and to hold vs wholy For wee finde not in the Scripture that our Lord is mynded to feede our curiositie and to let vs know what we would desire Our eares are alwayes itching and tickling in our desires and would fayne knowe what is this and what is that But all these are fond things that can doo no good and God to redresse this vanitie and foolish longing that is in vs sheweth vs onely those things
where it is sayd that God in creating of the worlde hath well shewed that there is another wisedome than we can attayne vnto For it is not in oure power to measure the winds or the waters or to dispose of the whole order of the world of nature Now seeing these things surmount our capacitie let vs learne to humble our selues and to be contented with the vnderstanding that is giuen vs And now according to that whiche hath bin declared already let vs wey well this saying that God hath sayd to man. For it serueth to shew that it is not lawfull for vs to know more than is giuen vs from aboue And furthermore let vs mark well the grace that God graunteth vs aboue other creatures For where as Iob sayeth expresly that God turned himselfe vnto men to giue them some wisedome by measure therein he sheweth that we be not like brute beastes that liue without discretion but that God hath gyuen vs an excellent priuiledge which is that we should haue vnderstāding and some light of reason to know what it is to liue so as wee might haue some modestie and honestie in vs Therefore let vs learne to esteeme this grace of God and to honour him for that it hath pleased him to do to vs in separating vs after that sort from the brute beastes And this is well worthy to be noted bycause wee see two extreme vices in men by reason whereof they can neuer keepe any good measure Such as would fayne be wise and full of vnderstanding do giue themselues to many vayne curiosities they gaze about them they trudge vp and downe they are vnsaciable they are desirous to knowe this and that and they are neuer at any rest bycause they labour alwayes for vaine and vnprofitable things Behold heere a very euill extremitie when men cannot knowe their owne abilitie but flitter in the ayre and plundge themselues intoo so deepe dungeons as they can neuer get out againe On the cōtrary part what do such as mind not to trouble themselues in vayne after that sort They become brutish as we see by experience specially in the papacie I pray you haue wee not there a fayre mirrour of thys doltishnesse which is in mē that to hold themselues within modestie they will know nothing at all but shette themselues from that which ought to be common to all men To be short for feare to ouershoote themselues in curiositie they become as Calues or other brute beastes without any other vnderstanding And we see that such as vnderstande no woord of latine to the intent to play the beasts speake thus in latine Mitte arcana Dei the meening whereof is that they must not inquire of Gods secretes See how men do retch their bounds continually and cannot keepe a good meane Therfore let vs remember how it is conteyned in this streyne that God sayeth expresly vnto men This is the wisedome Iob then magnifieth thys knowledge which God hath giuē vs in separating vs from other creatures according as it is said in the first chapter of S. Iohn that we not onely haue life to eate and drinke ▪ and to exercise our body but also that we haue the lyght of vnderstanding And for asmuch as this benefite deserueth to bee magnified let vs take good heede that we be not depriued and bereft of it through oure owne vnthankfulnesse VVhē God openeth our eyes and we shut them are wee not worthy to be blamed as peruerters of the order of nature when God gyueth vs discretion too knowe good from euil and setteth vs here to behold his workes to the ende we shoulde approch vnto him and be parttakers of his image in respect that wee be reasonable creatures if we defile all this will not know any thing is it not a manifest fighting agaynst God and an vtter renouncing of the benefite which he woulde bestowe vpon vs yea and of such a benefite as is most principal highliest to be esteemed of al others ye see then in effect two things which we ought to beare in mind The one is that God hath not set men in this world to bereue them of al vnderstanding For hee will not haue them like Asses or horses he hath indued them with reason and would haue them to vse vnderstanding and therefore when he sayd this is the wisedome hee spake purposely vnto them VVhy spake he not also vnto other creatures Bycause he listed not to do them the like honour that hee hath done to vs not to aduaunce thē to so high degree And therfore as I sayd all they which passe not to profit in wisedome while they liue do well shewe that they go about to withdraw themselues wholly from their creator Marke that for one poynt And for the second also we haue to beare in mind that our Lord hath set vs boūds which we may not passe and that such as will be wise and politike muste not stray at rouers giue themselues to fonde speculations dotages but hold thē first to this lesson of not coueting any thing whiche God sheweth them not Lo what our wisedome is let that be alwayes our entraunce and when we intend to shew our selues wise let vs harkē to this voyce namely that our Lord holdeth vs within such listes as he will not haue vs to run out here and there but to receiue that which he thinketh good to teach vs And now let vs come to the fearing of God. It is oure wisedome to feare god It seemeth here that Iob restraineth mās wisedome to muche when he incloseth it wholly within the feare of God for we know that our Lord teacheth vs other things also in his word But yet so it is that our whole wisdome is to harken vnto God when he speaketh and to beare in minde whatsoeuer hee sayeth and not to make ourselues wilfully deafe but to haue our eyes and eares open whē he sheweth vs his will speaketh to vs according as it is sayde in the .4 of Deuteronomie behold thy wisdome vnderstanding is to profit in the schole of thy God seing he vouchsafeth to be thy schoolemayster Then had it rather bin meete to haue sayde that the wisdome of mē is not to be inquisitiue of whatsoeuer liketh themselues but to come to Gods worde wherevnto he will haue them to hold thēselues and to submit thēselues al wholly without passing of their boundes In steade hereof Iob sayeth that oure wisedome is too feare God. But wee muste briefly marke that besides the modestye whereof mention hathe beene made he sheweth vs heere that our wisdome is the thing whiche edifieth vs too walke in the feare of God and too obey him Then his meening is not to withdraw vs from fayth from that which dependeth thervpon that is to wit from knowing the infinite goodnesse of our God to rest thervpon so as we should not doubt but he is merciful vnto vs bicause he pardoneth our sinnes for our
as they do But yet for all that they looke not vntoo god If a man go into straunge Countreys hee shall heare many complaintes and hee shall not neede too go very farre for the matter for wheresoeuer bee taxes and impositions or wheresoeuer men of warre passe like floudes of water there is no man but hee shall crie for he shall be galled vnto the harde bones But doth the worlde amende for all this Doeth it come with true humilitie to seeke God and to say Alas Lord it is for our sinnes that thou handlest vs so roughly and it would behooue vs to thinke therevpon but there is nothing in vs but pryde disdaine and rebelliousnesse agaynst thee And therefore Lorde thou hast shewed thy selfe to be our souerayne now shew vs also the fauour that we may feele thee our father and succoure vs in the ende Dooth the worlde vse any such speeche Alas it is farre from it men doo rather chafe vppon the bitte and in the meane whyle thinke not at all vpon god Is it not rather a record that hee cannot beare such despisings of his grace For like as he prooueth his truth when hee helpeth those that seeke him and sue to him and as hee sheweth thereby that his promising to be mercifull to suche as seeke him is not to disappoynt them of theyr truste and hope and like as he ratifieth his truth and sheweth himselfe faithfull and trustie by helping such as call vpon him So also on the contrary parte he suffereth those too rotte whiche seeke not him letteth them wast and consume by length of time so as it is not perceyued that hee regardeth them or hath any care of their necessitie wherin he sheweth himself to be rightuous for hee punisheth the negligence or rather the pryde that is in them bicause they despized his grace which was offered them so freely True it is also that suÌ„dry times God doth not at the first help those that seeke him in truth but that commeth not to passe continually And when it happeneth yet is it iustlye wee muste not binde him too oure lyking So then althoughe God forslowe to succour his seruauntes euen when they call vppon him with all theyr hearte yet dooth hee neuer forsake them How bee it the thing that Eliu treateth of here is very common after the ordinary maner that the scripture speaketh For when it goeth aboute any doctrine it is to shewe the thing that may bee seene moste often Yee see then what wee may conclude VVhen wee haue considered what the worlde is wee shall finde that suche as a. e smitten and vexed can well ynoughe lamente theyr miseries but theyr crying is not vntoo god It is like a beastly howling they caste oute their shreekes intoo the ayre but they reache not out theyr heartes vntoo God they caste not theyr cares and sorrowes vpon him as hee commaundeth vs and that is the cause why hee sheweth not himselfe fauourable vnto vs VVee muste not blame him of crueltie or vnrightuousnesse nother muste wee imagine that hee doeth men wrong For wee see they are woorthy of that punishmente and too receyue the wages of their vnbeleefe bicause they rested not vpon the promises that are gyuen them nor were mooued in themselues to resorte vnto God as they ought to haue doone Now if it be sayd that men call vpon God as perâ—dueÌ„ture some prayers will bee made Eliu sheweth that all that is nothing And why For they say not where is God that made mee which giueth songs in the night which instructeth vs more than the beasts and teacheth vs more thaÌ„ the foules of the â—yrâ— â–ª This as I touched euen nowe serueth to answere that it might be alledged that wretched men do call vpon God when they are afflicted Yea sayeth Eliu but it is but faynedly and therefore it is in vayne For inasmuche as the prayers which the moste parte of the worlde maketh are but bypocrisie therfore God heareth them not Thus the reason that Eliu setteth downe is that they go not vntoo God as to their maker that hath fashioned them noâ— as to him that comforteth men nor as too him that gyueth theÌ„ so many benefites as they ought to magnifie his mercie what miserie soeuer they indure Then if we acknowledge not God to be suche a one as hee sheweth himselfe towards vs nor esteeme the gracious gifts which we haue receyued at his hande I say if wee come not to him thus minded there is nothing but seyning and falshood in vs and therfore we muste not maruell though he shette the gate agaynst vs and make no countenaunce to heare our requests Behold a text right woorthy to bee marked For ye shall see in these dayes that the Papists make processions when God layeth his hand vpon them If there bee any plague or famine or other aduersitie true it is that they turne vnto God and so doo the Paynims as well as they But what Doo they call vpon him with a true and rightmeening heart Alas they are far wyde of it all that they do is but ceremonies And for proofe heereof let vs marke well that men cannot seeke God rightlye excepte they know him to be such a one as they should feele him by experience First of al wheÌ„ we call vpon God we must remember that hee is oure maker and that wee are in his hand But now let vs examine those which make countenaunce of praying If a man serche their hearte shall hee finde that they haue skill to say seeing that my God hath fashioned mee I am in his hande and it belongeth too him too rule mee in my lyfe and too prouyde for all my necessities I holde all of him and therefore it behoueth mee to suffer my selfe to bee gouerned by his hande and according to his pleasure Shall a man finde one among a hundred that is thus minded and that speaketh with a true hearte to yeelde honour too God as too his maker They will confesse it well ynough with theyr mouth yeâ— say they wee were made by him and hee hath gyuen vs life But in the meane whyle for all theyr confessing â–ª yet are they not fully resolued of it it is cleane contrary with them So then there are no prayers that are woorthie to beare that name when men are so brutisheas they acknowledge not God for suche a one as hee sheweth himselfe towardes them Howbeeit the matter consisteth not onely in acknowledging God to bee our maker but wee muste also therewithall esteeme the gracious giftes whiche hee is ready to gyue vs according as it is sayd expressely in this text that be giueth songs in the nyght Some men expounde this saying after this sorte namely that the byrdes doo cheare vs with theyr singing and that the same oughte too bee imputed too Gods goodnesse and that men shewe theyr vnthankefulnesse in not acknowledging it â–ª Other some take it that God doeth comforte vs by making the starres to shine and
we learne to submit our selues to his ordinance and allow whatsoeuer he doth or disposeth Howbeit it will bee good for mee to expounde the wordes before I gather the generall doctrine It is sayde that God restrayneth or holdeth backe the droppes of water And it serueth too expresse better his excellent power which would not be beleeued if men sawe it not with theyr eyes If a man should tel vs that the droppes of water were hild vp that is to say that the water which is so fine and suttle a thing that it sheadeth and soketh away and hath no fastnesse in it is neuerthelesse hild vp in the ayre notwithstāding the great number of the droppes and the greate quantitie of it we would thinke it straunge if we had not experience of it If water were a firme and substantiall thing there might well be some mountayne of it for God to hold togither But wheras there are a hundred Millions of drops in one little clowde and euery droppe is of it own nature readie to fall away and to disperse all the rest of the bodie as soothly nothing is more sheading and slipperie than water in somuch that looke how many little portiōs there are so many diuisions there are and yet notwithstanding they are all hild togither if we knew it not and perceyued it not wee would neuer beleeue it Must wee not needes then acknowledge an infinite power in God when we see the things that could not be beleeued And so Eliu in saying that God holdeth togither the droppes of water ment to expresse better the mightie power that God sheweth vs in holding vp the rayne in the ayre And afterward he sayeth that of his vapour he maketh Rayne If a man demaunde whereof rayne is ingendered I say of nothing The vapour of it owne selfe would not ryze vp from the earth whiche hath hir steames within hir holes for that is hir nature but the ryzing vp of it is by the drawing of the sunne whiche sucketh vp the moysture to hale it vp on high Otherwise what ropes needed there to drawe it vp VVere it possible to beleeue it if wee sawe it not But it is seene manifestly Yee see then that the vapours which were nothing that is to say which appeered not at all in our sight do rize vpward against their nature And when they be vp aloft rayne is made and fashioned of them and afterwarde the earth is moystened with it and bringeth forth frute and men take their nurrishment thereof Behold our Lorde drieth the earth by drawyng the vapours from it after that maner and it is asmuch as if a man shoulde drawe the sappe and iuice out of a thing so as he should leaue nomore strength in it Ye see then that it withereth But God findeth a contrary meanes VVhen he hath so dried the earth and drained as it were the bloud and substance out of it he moysteth it agayne with the same and we see that rayne giueth abundance of frutes according as it is shewed here Seing then that wee perceyue it to be so muste it not needes be that we are cōuicted of the Maiestie of God which we would not cōsider before Although then that we shet our eyes yet doth God spite of our teeth shew himself to vs his maiestie is visible to vs in all sortes Immediatly it is declared that God hath as it were his Pauilions or Tents according as wee know howe it hath bene declared heretofore that the clowdes and all the cope of heauen are termed Gods Pauilions or Tents And diuers times it is said that the clowdes are his chariotes namely bicause he guideth them and maketh them to go foreward or else doth as it were walke vpon them to make his triumphes Thus ye see how God is presented vnto vs as a Prince in that he vseth the heauen as his palace and his maiestie sheweth it selfe there Agayne the clowdes are as yee would say the pillers of his Pauilion to the ende wee shoulde be the more moued to consider his royall workemanship Then seing it is so let vs learne to yeeld God that whiche is his owne and let not his glorie be defaced through ou◠vnthankfulnesse Moreouer it is not for nought that whereas this similitude hath bene set downe already heretofore Eliu repeteth it here yet once again For we know the foolish curiositie that is in men They will needes behold God as he is in his owne being But they cannot So much the more heede therefore must we take to these maner of speaches whiche are agreeable to our infirmitie Behold God is visible vnto vs but in what maner He dwelleth in his palace and wil we then preace vnto him would we know him according as our capacitie cābeare Let vs go to that palace Howbeit let vs not enter into it with a frentike boldnesse to comprehende all Gods secretes For seyng he dwelleth in a palace he must at leastwise haue as much power as a worldly King who is but a frayle creature So then let vs content our selues with the sight of that excellent palace to honour his maiestie And if it please him to come neere vnto vs it behoueth vs to come before him with all reuerence and not to passe our bounds Behold I say what wee haue too consider in this maner of speach where the Clowdes are termed the pillers of Gods palace and are sayd to holde vp his Pauilion or else to be ioyned to it as a parte of it For it serueth to shewe that it is ynough for vs to taste what Gods maiestie is so farre foorth as he vttereth the same too vs by his workes Eliu speaketh also of the effects of Rayne He sayeth that God executeth his iudgements vpon men and giueth abundantly whereof to liue VVherby he meeneth that God will when hee listeth make the rayne to serue to set forth his goodnesse so that if he minde to shew himselfe a fosterfather towardes men the Clowdes shall bring him wherwith to further them For like as if a Prince intend to succour a Countrie that suffereth famine he will appoynt menne to bring victualles thither from a farre off both by lande and by water euen so the Clowdes bring vs Gods prouisiō namely when he vttereth his infinite goodnesse towards vs Contrariwise when he purposeth to shewe his rigour the Cloudes execute his vengeance vpon vs and he vttereth his displeasure there And why For when raynes are outrageous they doo great harme and make such flouds that bothe Hay and Corne are swepte away Moreouer there follow other wastings also according as it is diuerse tymes seene that the Sea drowneth a greate Countrey Yee see then howe God dooth by rayne execute his iustice and also on the contrarie parte make vs to feele his goodnesse And that is the cause why it is sayde that he couereth the rootes of the Sea. For when wee beholde the rayne and the Clowdes at the first brunt it toucheth vs and
maketh vs afrayde and it is meete also that wee shoulde be stricken with some feare But when God withholdeth the waters so as they poure not downe vppon the worlde â—e swallowe vs vp here at the first dash that maketh vs to perceyue Gods prouidence the better Now then wee see what Elius intent was And finally he sayeth that God willmingle darknesse and light togither For when the Sunne shineth there commeth nowe and then suche a sodayne storme as menne are abashed at it as in the Sommer tyme the weather shall bee so calme and fayre as can bee deuised and in the turning of a hande ye shall see such a tempest as it shall seeme that the worlde shoulde go to wrecke And who dooth that Must not hee needes bee an excellent maister which commaundeth it Must not that excellencie of God be wonderful Furthermore it is sayde here that God commaundeth the Cloudes too mount vp and againe he commaundeth the fire which is in the aire that is to say hee coÌ„maundeth the steamings which being of firie nature are whote and drie God then commaundeth them to iustle agaynst the Cloudes that are about to mount vpward and therevpon followeth a battell as if two armies incountered togither with mortall anger Euen so is it in the incounter that is betwene the Cloudes and the drie gleames that are aboue Then is there as it were an anger when these creatures meete and eche of them as yee woulde say at deadly foade with other And who doth that Needs most God be the coÌ„maunder of it For if we should say it were done by haphazard we should bee too brutishe and the verie babes might laugh vs too scorne for there is no man but hee knoweth that God worketh herein and that he ruleth from aboue Ye see theÌ„ in effect what wee haue to gather of the wordes But the cheefest matter is too gather the doctrine that is conteyned here Truely the wordes are right worthie to bee well weyed to the intent that they may be referred to the end which I haue touched Howbeit by the way wee haue too remember here that there needeth no great cunning too proue vntoo vs that there is but one God that reigneth and guideth the worlde and disposeth all the order of nature according too his owne will. VVhy so For if wee haue liued neuer so little while in the worlde so as wee haue but seene it raine a three or foure tymes beholde God yeeldeth vs sufficient recorde of his Maiestie so as there is no more excuse for vs if wee shette our eyes for spite of our teeth we shall vnderstande that there is a God which ouerruleth all things that we can see heere beneath Thus ye see what we haue to remember And hereby wee see that such as scoffe at all religion and are not moued at the Maiestie of God are as good as bewitched by Satan For as I sayde wee neede not to haue gone to schoole to learne this lesson Yet notwithstanding there are men euen of great skill that thinke not themselues wise ynough if they despise not god And how is it possible that they should become so beastly It is as I sayde bycause God hath vtterly giuen them ouer and they bee so dulled that Satan raigneth in them yea euen with such darknesse as they bee not worthie to bee accounted for men Notwithstanding let vs marke therewithall that they haue alwayes sore hartbytings and although they labour to wipe out all knowledge of God yet haue they such a hartburning in their conscience as they are faine spite of their teeth too feele the Maiestie whiche they woulde vtterly abolish and they cannot shift it off but that God must pursue them and shew himselfe too them Then let vs conclude that the thing which is conteyned here is seene by experience which is that if men do but open their eyes they must needes beholde a Maiestie in all the order of nature and that although they shet their eyes yet doth God make them to feele him Lo what wee haue to marke here in the first place Truly this doctrine deserueth to be layde out more at large howbeit forasmuch as we haue spoken of it heretofore it sufficeth too call to minde what I haue earst declared without tarying long vpon it But by the way let vs marke that the holy Ghost doth here set downe the workes of God which are best knowne to all men both to great and small to the intent that vpon the knowing of them euerie man shoulde take the more courage too prayse and honour God when they knowe him VVhy so If the maner of teaching in the holy scripture were curious and high so as none could fasten on it but the learned sort we woulde drawe backe and most men would take occasion to say Alas what can I do I neuer went to schoole and God vouchsafeth not to shewe himselfe but too learned men But when as we see that God chaweth our morsels too vs and dresseth vs like little children and frameth himself to our rudenesse giuing vs things in suche wise that euen the smallest and ignorantest may haue their part and share as men terme it of them I pray you ought not wee too take the more courage to learne and vnderstande what God is and too comfort our selues in the great goodnesse which he sheweth towards vs For if hee had not an inestimable care of our welfare hee woulde not vouchsafe to come downe so lowe But sith it is his will to stoupe vnto vs in his creatures and forsomuch as hee seeing what is meete for vs sheweth himselfe to vs in such wise as wee may conceyue him perceyue wee not therein howe much he loueth vs and howe heprocureth our saluation Yee see then what we haue to beare in minde And therefore when as mention is made vnto vs of Raine Cloudes VVhir lewindes and Haile let vs not imagine but that God could reason more clearkly with vs if he lysted For who gaue witte to the Heathen Philosophers to treate so well and skilfully of the secretes of nature It is God that gaue them that knowledge But in the meane while he teacheth vs after another fashion And why For hee will haue men too preach and set forth the doctrine of saluation vnto vs to guide vs to his owne kingdome and hee will haue it not onely to make vs kings and princes but also to list vs vp aboue the whole worlde too make vs fellowes with the Angels and too mount aboue the heauens For asmuche then as God intendeth to lift vs vp on high he commeth downe vnto vs too make vs all partakers of the benefites that are conteyned in his worde VVherfore let vs learne not to despyse the holy Scripture as a common thing but let vs vnderstand that Gods mind is to frame himselfe to our infirmitie after that maner Ye see then what wee haue marke Heere withall let vs learne also not to despise gods workes
consumed too ashes He shall keepe still his shape and hardly shall yee finde a hole so bigge as a pease and yet notwithstanding the man shall bee quite consumed A hard swoorde shal be vtterly molten and the scabber that yeeldeth shall be whole still Trees shall be sometime rooted vp somtime wrung asunder and somtime vtterly consumed so as there shal be nothing left of them As much is done too houses To bee short if a man consider all the effectes of a tempest they bee things that could not bee beleeued if they were not knowne by experience And therefore it standeth men in hande to humble themselues considering the weakenesse of their owne witte and the mightinesse of Gods workes If we be not worse than blockish wee must needes learne heereby to submitte our selues vnto him and to honour him and too yeelde him all glorie and soueraintie This in effect is it that Eliu sheweth vs But first of all let vs beare in minde what hath beene touched that is to wit that it is not ynough for vs too conceyue God too be the maker of the worlde and to father all power vpon him but wee must also knowe him too be our father because hee draweth vs too him with so gentle and louing a care as if wee were his owne children VVhat earthly father doth so much for those that are descended of him Then too knowe rightly what God is it behoueth vs too taste of his goodnesse which hee vttereth too vs and maketh vs too feele and whereof wee receyue the frutes and the inioyment euen in this mortall lyfe Nowe when wee do so taste Gods goodnesse it is too leade vs further that is too witte that wee should trust in him and consider that hee hath not put vs intoo this worlde too the ende wee should perishe as brute beastes but too bring vs too the euerlasting heritage which hee hath promised vs Therefore wee may well ground a right must in God by reason of the benefites which wee receyue of him and wee may well conclude that our soules are more precious to him than our bodyes and that if hee vouchsafe too sende vs the things that are requisite to mainteine vs in this world hee will not leaue the cheefe point VVee see then that if wee had our eyes open too beholde Gods prouidence and the order of nature that is set afore vs the same would serue too teache vs too put our whole trust in him And when wee repose suche trust in him wee may also call vppon him assuring our selues that sith he watcheth ouer vs our prayers shall not bee vnknowne vntoo him but hee will accept them Lo what wee haue too put in vre And surely it woulde bee our true wisdome if wee could minde these things and settle our thought vppon them VVe shoulde fare the better all our lyfe long But what VVe do nothing else but wander in fonde speculations and therefore wee reape none other rewarde but oure owne vanitie VVe see howe men are intangled in these earthly things and if a bodie speake too them of the heauenly kingdome they vnderstande him not for surely they bee not worthie of it So muche the more then behoueth it vs too take heede too that which is conteyned heere namely that wee acknowledge the goodnesse of our God in that hee nourisheth vs and that wee be bolde too call vppon him as our father and too flee too him for refuge seeing hee sheweth himselfe too bee our father and that we haue so good a gage of it in that he not onely telleth vs it by hys owne mouth but also hath his hande open too make vs feele wherewith On the other syde let vs learne too feare when wee see him execute his iudgements yea euen by meanes whiche sometymes are for our welfare So then let vs learne there that God myndeth too subdue vs too himselfe and too teach vs too serue him and not too prouoke his anger wilfully but rather too come vntoo him with all reuerence sith wee knowe that hee is armed with suche power too reuenge himselfe of the dispysers of his maiestie least hee poure out that greate and terrible puissance vppon vs And that also is the cause why Sainct Peter bringeth vs too these considerations namely that God did once destroy the worlde and wipe away all the inhabiters of the Earth by water which notwithstanding is the beginning thereof If a man demaunde whereof or of what stuffe the worlde was made wee see in the holy Scripture that it was a confuzed matter whiche God did set downe at the first beginning and that the same was water wherein there was nothing but depth and confuzednesse VVell then ye see that such was the originall beginning of the world and when God intended to destroy all mankinde wherewith armed hee himselfe He sente a floud Ye see then that the water from whence wee drawe oure lyfe and whiche hathe beene as it were the ground woorke of the whole worlde hath neuerthelesse beene the destruction thereof Sith wee see this let vs consider that wee haue no being here by lowe without the hand of God and that whereas we be lightened by the Sunne whereas we draw breath from the ayre and whereas wee be nourished and fedde with bread it is not the Creatures themselues that doo giue or mainteyne our lyfe And why For God will turne all into death when he listeth and the instrumentes of hys goodnesse shall bee turned intoo deadly swordes to destroy vs So then let vs learne that when God sendeth vs either hayle or noysom rayne or sore frostes his shewing of himselfe terrible in those things is to the ende that wee shoulde knowe our sinnes and entering intoo ourselues beseech him of forgiuenesse for our offences past and learne to stande in awe of him hereafter and to obey him better than wee haue done heretofore Moreouer whensoeuer wee haue felt one stripe of his hande let it not sticke in our minde for one day onely but let it serue vs too thinke vppon euer after Hath God sente vs any drought Or hath hee sent vs any raine VVe must beare it in remembraunce and not looke too haue it beginne againe but bethinke vs thus Go too during the tyme that I haue liued in the worlde I haue seene sometymes that the rayne hathè marred all the seede that was layd intoo the ground in steade of Corne men haue had Darnell or nothing at all and againe God hath so parched the earth with heate that all hath beene seared away or else there hath beene some winde that hath shaken downe or blasted all that was for the sustenance of man and beast I haue seene all this and I haue seene also that by suche meanes God hath sent famin Nowe then I must not tary till God strike againe but it must be a learning to mee for all the tyme of my lyfe Thus ye see in what wise wee must put this doctrine in vre
profit therin more and more vntill such tyme as being quite rid of all fleshly corruptions we be clothed againe with his righteousnesse and heauenly glorie And so let vs all say Almightie God our heauenly father c. The Cxlv. Sermon which is the second vpon the .xxxvij. Chapter 7 He sealeth the handes of all men to the ende to knovve the men of his vvorke 8 The beastes shrinke into their dennes and keepe themselues vvithin their lodgings 9 Hee maketh the vvhirlevvinde too come out of a heape and the colde commeth from the scattering vvinde 10 At the breath of God the frost is giuen and againe aboundant vvaters out of a narrovve place 11 Hee maketh the Cloudes too labour too moysten and sendeth rayne and maketh the Cloude too shedde out through his light 12 Hee maketh the circles too turne about by his gouernanee too the ende to doo vvhat hee commaundeth ouer the vvhole vvorlde 13 VVhither it be for a scourge or for his Earth or of mercie that he taketh it avvay WEe saw yesterday that the astonishment whiche men conceyue of the thunder is as a proofe of Gods maiestie and power According therevnto it is sayde heere that God in thundering doth as it were set a seale vppon mens handes too keepe them close namely too the ende too knowe the men of his making And the beastes also are faine too shrinke intoo their dennes As if it were sayde that God draweth men apart as if some bodie shoulde gather all his folke togither a householder his householde meynie a prince his subiects or a Capitaine his souldiours too the intent to muster them Thus yee see the cheefe intent of this streyne And the same extendeth euen too the wilde Beastes too shewe that euen they also are in the hande of god And hee proueth that they are at his commaundement when it pleaseth him if by nothing else yet â—uen by the thunder in that the same compelleth them too bee as it were shet vp in prison In verie deede this verse is commonly translated That God setteth as it were a Seale vpon mennes handes to the intent they shoulde knowe their owne woorkmanship as who shoulde say that all the forwardnesse which men haue too applie themselues to one thing or other is by reason that God hath printed a marke vppon them and that they haue it not otherwise than by instruction giuen them from heauen But the text will not suffer it too bee vnderstoode so VVorde for worde it is too the ende too knowe the men of his making It folloueth therefore that God doth then knowe men when he holdeth them after that maner as it were locked and shet vp within their houses Too the ende that this may bee vnderstoode the better when men haue libertie to go and run it seemeth that they bee as it were exempted from subiection If it be fayre weather one goes into the feeldes another in the streetes and so men seeme not too bee hilde any more vnder subiection But if it bee fowle weather so as it thunder or that there is any blustering winde abrode then men are faine too keepe within doores Therefore it is like as if a man shoulde assemble his housholde and say to them I will know how they behaue themselues and what euerie men doth and euerie man shall make me his account Lo howe God appoynteth men a time too be gathered togither to the ende to make his musters and to shewe that all are in subiection vntoo him And this as I sayde extendeth euen too the wilde beastes For when the beastes wander abrode they seeme not too be in subiection to god But when he maketh some tempestes so as they bee driuen home too their dennes then must men needes perceyue that God hath a secrete bridle to holde them with when he listeth VVee see then that the thing that was treated of yesterday is declared heere yet more expressely that is to witte that the thunder is the messanger of Gods Maiestie not onely in that it astonisheth men but also in that it compelleth them too hide themselues in their houses which is all one as if God shewed that hee holdeth men in hys hande and that mennes going and comming abrode is bicause hee giueth them leaue howebeeit that hee could holde them shette vp at his pleasure Sith wee see this let vs learne too yeelde obedience vnto God at all tymes For if wee acknowledge not the subiection that wee owne vntoo God but when it thundereth we shall haue profited but slenderly in his doctrine Neuerthelesse the same is a putting of vs in remembrance too consider that hee ruleth all our steppes and that wee cannot stirre one finger withoute his guiding Therefore let vs acknowledge it and learne too bee subiect too him at all tymes and too suffer our selues too bee gouerned by him Lo what wee haue too beare away in this streyne And if we haue not this aduisednesse and discretion with vs behold the verie beastes are able too teach vs For wherefore do the Lions Beares VVoolues and all other wilde beasts keepe themselues in their Caues and Dennes but bycause God sheweth himself too bee superiour ouer them Therefore if wee will needes runne astray and not suffer God too holde vs as it were shet vp vnder his hande but will shake off the signet or Seale that is spoken of heere the Beastes shall condemne vs by their example Beholde yet further what wee haue too beare in mynde that wee may the better profite our selues by the whole sentence The Hebrewe woorde that Eliu vseth heere signifyeth properly too Seale as when men seale a Letter too the ende it shoulde not bee looked intoo Also a man maye seale a Cofer or a Cupboorde by setting a Seale vpon it when he will not haue anie bodie to looke intoo it God then vseth a dreadfull kinde of sealing when hee sendeth thunder and tempests Heere is no printing of waxe with a ring or other materiall Seale but hee compelleth men too keepe themselues as it were shet vp so as they bee after a sort close prisoners in theyr owne house It is not with their owne good wittes and therefore let them consider that there is a mayster aboue them and that no part of their whole life is in their owne hande Thus yee see howe this similitude is set downe heere too the ende wee shoulde compare the incomprehensible maiestie of God with all the things that we can see among the worldly creatures And it is sayde immediatly that God maketh the tempest to come out of the beape of Clowdes and againe that it is the scattering winde or the Northwinde that causeth the colde too come These chaunges heere do set forth Gods mightie power the better to the ende hee shoulde bee glorified thereby Truely if God kept alwayes one ordinarie rate so as there were neuer greate heate nor great colde nor anye winde or raine but that the ayre were alwayes temperate and suche a measure
follie when we take vpon vs to speak so vnaduisedly of God and his workes Therefore let vs marke well this manner of speaking whiche is set downe here namely who shall report it to him we debate matters heere by lowe and yet in the meane whyle wee bee but frogges The frogges can make a great crooking well ynoughe in their marishes and puddles and yet men passe by them and stay not for all their crooking Euen so is it with all the talke that men hold for there is no reason in it They do but babble and yet they beare themselues in hande that God will hold his peace and doe all that they would haue him to do But it is cleane contrarie Therefore let vs learne that when so euer we lifte vp our neb against God we shall winne nothing by it but our wordes shall slip into the ayre and vanish away as smoke Neuerthelesse let vs marke by the way that our words shal not fall to the ground but must be registred to our great and horrible confuzion Then if our pryde be such as we dare murmure againste God suche blasphemousnesse muste needes come too a reckening and not scape vnpunished Therefore let vs not imagine too gayne any thing against God but whensoeuer we be tempted to stand in contention with him let vs call this saying to remembrance namely who shall report it to him True it is that God hereth it and nothing escapeth him but yet for all that he voutsafeth not to stoupe to our bibblebabble as thoughe wee were his matches Tush we be but frogges as I sayd afore To be short this serueth to shewe vs that wee shall neuer get the vpper hande in pleading against God and moreouer that there is no reasō why he shuld abace him self so much as to answere vs And why For it toucheth him not we cannot come neere him with our babbling although wee fyle our tungs so as they cut and slyce smoothely in the aire yet shall God abyde still safe and sound and hee needeth not to streyne himselfe to reply againste vs or to find any excuse for that were needelesse So then let vs learn to speak with such reuerence that the words which we shall vtter may bee made of praysings so as God may accept them And how may we do that By his purging of oure tunges that is too say by vttering nothing but that which commeth of his word and which we haue learned in his schole And for a conclusion let vs marke what Eliu addeth If any man speake sayth he shall be not be swallowed vp He sheweth vs heere what confusion is prepared for all such as dare so set themselues against God and would fayne finde fault with his workes VVhat shall they gayne then in the end They shall all be swallowed vp VVe see that all creatures must needes tremble at God maiestie And what shal be done then when there is manifest rebellion God can with one frown make the mountaines and rocks to melt emptie the sea destroy the whole world if he list And surely there is no rebellion nother in the earth nor in the water nor in any of all the rest of suche creatures But behold man who is but a handfull of dust will needes wage battle against his maker and I pray you can he hold out All the world should perish as sone as it came vnder Gods hand and behold a worme a wretched carion wil put God to silence And not only so but he wil also rob God of his honoure and not haue him too bee counted wyse and ryghtuouse as hee is woorthie Alas must we not needes be worsse than blynd when we come rushing with such boldnesse against him Therfore let vs marke well according to that which I haue touched that when we set vp our bristles after that sorte against God wee seeke but our owne destruction and too bee quyte swallowed vp VVill we then be mainteyned vnder the hand and keeping of our God Let vs learne to humble ourselues to him and to pray him to shewe him selfe too vs and according as it shall haue pleased him too shewe himselfe so also to graunt vs the grace too walke in continuall modestie and to haue our eye alwayes vpon this marke namely that hee deserueth to bee honoured at our hand and that we acknowledging our selues to owe him suche reuerence may learne too submitte vs wholly vnto him Thus ye see howe we may approch vnto our God without feare of the fyre of his terrible wrathe Nay rather let vs be sure that he will bee as a refreshing vnto vs so as wee shall be mainteyned by his grace condicionally that wee come too him with all humilitie withoute preacing ouer farre too inquire of him and his secretes Therefore wee must contente our selues with that which he sheweth vs by his worde assuring our selues that it is for him to reach vs his hand and for vs to go as hee guydeth vs. Nowe let vs fall downe before the face of oure good God with acknowledgement of our faults praying him to make vs feele them continually more and more And that for as much as it pleaseth him to graunt vs so greate aboundance of worldly benefites as to haue applyed and ordeyned all his creatures to our vse wee by receyuing suche bountifulnesse at his hande may learne to knowe him for our father assuring our selues that seeing he hath a care of our bodies in this world hee will not fayle vs in the things that concerne the spirituall life of our soules and that although in this world we bee tangled in many affections which comber our wittes so as they bee not at libertie too consider Gods workes accordingly yet wee may not therefore ceasse too take courage to muze vpon them and that in the meane season he guide vs in suche wise by his holie spirite as wee may learne to like well of all his doings and to glorifie him in his iustice truth and goodnesse and in all his other vertues which he sheweth vs dayly in his workes That it may please him c. The Cxlvij Sermon which is the first vpon the .xxxviij. Chapter THe Lorde ansvvering Iob out of a vvhirlevvinde sayde 2 VVho is he that darkeneth the secretes in vvordes vvithout knovvledge 3 Girde vp thy loynes like a valiant man and tell me the thing that I shall demaunde thee 4 VVhere vvert thou vvhen I layde the foundation of the earth tell it if thou haste vnderstanding WEe haue seene heretofore that Eliu intending too rebuke Iob protested that he himself was a mortall man as Iob was to the end he should not cōplaine that hee was handled with too high a power And so he shewed that Gods will was to win him by reason and gentlenesse according also as he dealeth towards vs For he beareth with vs making his worde to bee preached to vs by men like our selues so as we may come the more familiarly to heare things that he
thundereth so with his voyce as it entereth into our harts woundeth vs I say it is a priuiledge which he granteth not to all men Againe his thuÌ„dering vpoÌ„ the vnbeleeuers is to late for there is no more hope of their returning vnto him but hee summoneth theÌ„ to heare their condeÌ„nation So much the more then ought wee to receyue quietly this helpe which God giueth vs when for the subduing of all the stubbornnesse of oure flesh he rayseth some whirlwind that is to say maketh vs to feele his maiesty Ye see in effect what we haue to mark vpon this sentence Now let vs come to that which is said in these wordes who is he that darkneth the secretes in wordes without knowledge Gird vp thy loynes like a valiant man and answere me to all my demaundes In the first place here God mocketh at Iob bicause he had striued with him borne himself in hand that he could mend his cace by his disputing And that is the cause why it is sayd who art thou Now when the scripture sheweth vs who or what we be it is to make vs vtterly nothing True it is that men will make great account of themselues and beare themselues in hand that there is some great woorthinesse in them And well may they esteeme highly of themselues but God in the meanewhile knoweth that there is nothing in them but al filth and stinch and therfore he shaketh them off yea euen with a lothing of them And so although we bee so foolish and ouerweening as to glorie of the wisdome and vertue that is in vs yet notwithstanding god to deface vs and put vs to shame vseth but only this word what art thou Thou art but a man The pronouncing of this is as it were an vtter bereeuing of vs of all occasion of boasting For wee knowe there is not so much as one drop of goodnesse in vs and then haue wee no more cause to vaunt our selues in any maner wise That is the cause also why god addeth Girde vp thy loynes like a valiant man that is to say Set as much store by thyself as thou listest beare thy self in hand that thou art as a Gyant bee thou furnished throughly and bee thou armed from top too toe and what shalt thou gaine by it in the ende Thinkest thou too stande if I set myself agaynst thee thou wretched creature VVhat hast thou Heere we see what Gods meening is For as I sayde afore this foolishnesse of selfe estimation and of selfeweening that wee bee of some value is so rooted in vs that it is verie hard to bring vs to a right vnderstanding of our owne wantes so as wee might bee cleare from all pryde and presumption So much the more then behoueth it vs to marke the text of the scripture where it is shewed vs that there is not any thing of estimation in vs And let vs wey it well for it is not spoken of some one part of the worlde onely but of all mankinde in generall Therefore let both great and small learne to bee ashamed of themselues seing that God byndeth them vp all in one bundle togither when hee sayeth that the wisedome of men is but foolishnesse and vanitie their strength but weaknesse and their rightuousnesse but vncleannesse and dung For when God speaketh in suche termes it is not to two or three men but to all men vniuersally Therefore let all of vs from the greatest to the least learne too stoupe acknowledging all our glorie to be but confuzion and shame before god And for that cause let vs thinke vpon this saying who is this Let vs not take it too bee ment onely of the persone of Iob but of all mortall creatures as if our Lorde should say How now Is there such malapertnesse in man that is but a pot â— of brittle earth in man that is but a vessell ful of all filth and naughtinesse in man that is lesse than nothing is there such malapertnesse in him as to dispute agaynst mee and to bee so inquisitiue afore hande whether were that to go VVho art thou ô man According also as we see that Saint Paule setteth the same woorde as a stoppe in our way saying VVho art thou ô man whiche reasonest with God and pleadest against him And this he setteth downe after hee hath alledged the obiections wherein men thinke themselues to haue a fayre colour to dispute agaynst God and to demaunde why he should destroy those whom he hath created and why he should put a difference betwene one and another without knowing any cause so as the one should bee called to saluation and the other bee reiected After that Saint Paulâ—â—athe set downe those things although men take pleasure in such obiections yet he sayth O man who art thou that settest thy self after that fashion against God And this is it which we haue to marke vpon this saying who is this Therfore whensoeuer any man is tempted to pride lette him thinke with himselfe Alas who art thou Here is no entering into battell against such as our selues are and agaynst our matches but if we will needs be so bold as to be inquisitiue of Gods secretes and to lâ—t our fancies and tongues looce to imagine vnprofitable things or to talke against God and his honour wee must be faine to thinke Alas who am I when euery of vs shall haue entered into himselfe and considered his owne feeblenesse and perceiued that in effect we be nothing we shall be cooled well ynough all this prittleprattle and all our former conceytes will be layd a water yea and all our imaginations will be brideled and imprizoned as shall be declared yet more fully hereafter Now it is sayd expresly Gird vp thy loynes like a valiant man too do vs to wit that when the whole world hath layd their force togither and vttered the same all is nothing Ye see here how God spiteth or defyeth Iob in bidding him to furnish himself and to come armed and weaponed as a Gyant or as the valiantest man that could be found Hereby he expresseth yet better the thing that I haue sayde alreadie that is to wit that the condemning of men in the scripture is not ment simply of the common sort and of such as are despised and out of credite and estimation but extendeth euen to the greatest and to such as thinke they touch the clouds with their heades So then although men imagine themselues too haue some apparaunce of honour let them assure themselues that the same is nothing before god As for example They that are excellent in comparison of their neighbours will surely conceyue some opinion and well lyking of themselues if a man bee counted skilfull of good wit and of good behauiour he will set much by him selfe in respect of those that haue not the same qualities finally if a man bee indued with great and commendable vertues afore men the hauing of such speciall induements will perchaunce make
our hearts hoppe in our belly as they say and too set much store by our selues but when we come vnto God then must all of it quite quaile There is not then so lustie and stoute a fellow that hath in that cace one whit of strength at all all holinesse all wisdome and all that euer else is fayleth vtterly in that behalfe Therfore at a worde let all the worlde knowe that their furniture shall not boote them before God but we must be vtterly desaced and emptied before God so as he leaue not one drop of power or strength in vs other than wee shail take of him as by way of borrowing acknowledging that all proceedeth of his meere goodnesse Now then we see what this worde valiant man importeth It doth vs too wit that what speciall power or vertues soeuer wee haue the same must not puffe vs vp with pride agaynst god Furthermore it is sayd also that Iob wrappeth or darkneth secrets in wordes without knowledge Hereby God sheweth that when we haue to deale with his secrets we must bethinke our selues well that we may proceede soberly and with all reuerence For vnder this worde secrets God intended to signifie the high things wherof Iob had spoken VVe may well dispute of many petie trifles yea and discourse of them at randon and in so doing our talke shall be but vaine and fond but yet shall there not be any blasphemie there in neither shall Gods name be vnhallowed But when we enter into the doctrine of saluation and into Gods works and fal to disputing of his prouidence and wil theÌ„ must we not go to it so vnaduisedly for we do but wrap vp or intangle secrets in vnskilfull wordes VVe see then wherein God rebuketh Iob namely for speaking to hastily of things that outreached his capacitie For althogh he had excellent giftes of grace yet ought he alwayes to haue humbled himselfe with acknowledgement of his infirmities and also to haue brydeled himselfe sith hee was well neere out of his wittes and wist not what to think of Gods iudgements And forasmuch as hee felt himselfe at such an afterdeale he should haue had an eie to the feeblenesse of his owne vnderstanding and acknowledging him self to be a nâ—â—rtall man he should haue said Alas there is nothing but ignorance and foolishnesse in me Herewithal he should also haue looked vp to the inestimable maiestie and incomprehensible purpose of God and that shoulde haue meekned him Howbeeit he did neither the one nor the other So theÌ„ â–ª although he were not quite strayd from the right way but went forwarde still to the true marke yet doo wee see here that hee is rebuked by Gods owne mouth And this text putteth vs in mind of the reuerence which God will haue vs too beare to his mysteries and to the things that concerne his heauenly kingdome If we reason but about our owne matters we need not to go to it with so precise carefulnesse for they be but earthly things which passe away But whensoeuer wee fall too talking of God or of his workes or of his truth or of the things that are conteyned in his worde we must come to it with reuerence and feare and not open our lippes too flush out whatsoeuer commeth to our tungs end â—orhaue our witts to busie to inquire of the things that belong not to vs nor are lawful for vs but we must restreyne our desyres and brydle our tongues And why For they be the secretes of God that is to say they be to darke and high things for vs to meddle with Therfore we must not think to atteyne to them furtherfoorth than God listeth too instruct vs of his owne mere goodnesse And woulde God that this thing were wel put in vre for then should we not haue the bickerings that are nowadays through the whole world But what It is to be seene that verie fewe are touched with the maiestie of god VVhen wee treate of his worde and of the doctrine of our saluation and of the holy Scripture euerie one falles to it at aduenture and euery man shootes forth his verdit as though they reasoned but of mooneshine in the water They be such things as passe all vnderstanding of man and yet notwithstanding it is manifest that we be bolder to treate of Gods so high mysteries which ought too rauish oure wittes too wonder at them and which we ought to honor with all awefulnesse I say wee be bolder to babble of theÌ„ than if a maÌ„ spake but of a matter of fiue shillings value or of some trifle I wote not what And what is the cause here of but that men haue not considered howe God hydeth and ouercasteth his owne secrete determinations and hath in his holy scripture vttered vnto vs his will wherevntoo it behoueth vs to bee subiect VVe see on the one side howe the Papists blaspheme God wresting falsifying marring and corrupting the whole holy Scripture so as they sticke not to scorne God and all his woorde And why For they neuer tasted what this woorde secrete meeneth Also there are drunkards among vs which coulde find in their harts to subdue God to their fantasticall minde Though they were the wisest men in the worlde and the best seene in the holy scripture yet should they bee fayne to come too this poynt That Gods secrete determination is aboue vs But they be vtterly dull and brutish there is neither skill nor reason in them the wine ouermaystreth them lyke swine and yet they will needes playe the diuines and controll things in such wise that if a man shoulde nowe adayes beleeue them hee shoulde be driuen to frame and forge a newe Gospell And therfore let vs remember how it is shewed vs heere that when wee talke of God wee must not take libertie too pleade and babble as wee oure selues thinke good but consider that he hath reueled his secretes vntoo vs in the holy Scripture and that bothe greate and small must submit themselues therevntoo too honour them And that is the cause why heere is mention made of wordes without knowledge Nowe then God sheweth vs heere that whensoeuer wee speake of him and of his workes it is a matter of secrecie a high matter On the other side what is it that we can bring forth what is that little which wee can conceyue in our vnderstanding It is but woordes without knowledge Let men put themselues into the balance and they shall bee found lighter than vanitie it selfe as it is sayde in the Psalme So much the more then behoueth it vs too marke this doctrine that there is neither skill nor aptnesse in vs to treate of Gods workes except hee teach vs The way for vs too become wise is to be gouerned by the spirit and word of god And therfore when we finde not the thing in Gods worde which we desire to knowe let vs vnderstand that it behoueth vs to abide ignorant of it and therevpon too keepe our mouthes shet
a very sore and trouble some temptation when we see the wicked to be after that sort as it were Lords and masters of the world And wherof commeth that but bicause God hath reached them his hand and is minded to magnifie them after that fashion VVe see then that the sillie weaklings shall be troubled but let vs content ourselues with that which is said here namely that the armes of the mighty shal be crushed broken in the end So thē as oft as we see the wicked beare sway in pride and crueltie and vaūt thēselues of their credit let vs resort to this doctrine for our cōfort that is to wit that wheras they haue their armes vpō vs as now it seemeth that they should break our heads God can welynough broose and breake them asunder And therefore let vs tary paciently till God performe that which he hath spoken then shall we not be disappointed so our mindes be quiet to giue place to his prouidēce For he knoweth the conuenient times of working and it is not for vs to appoynte him any thing Furthermore the wicked ought here to bethinke themselues wel True it is that this doctrine ought to serue chiefly to the comfort of the faythfull that they may be vphilde in the mids of their aduersities and oppressions when men trouble them and wrong them Let them at suche tymes call to remembrance that the armes of the wicked muste be aduanced for a time vntill God breake them Yet notwithstanding the holy Ghostement also too threaten the wicked bicause they bee so outrageous beare themselues in hande that they be able to woorke woonders and remoue mountaynes God sayth to vs in one worde Tarie yee till the armes that are nowe lifted vp bee broken and that muste needes come to passe VVill wee not then haue God to bee our enimie and aduersarie partie Lette vs not lift vp our armes that is to say let vs not stretch them out as the Scripture sayeth to committe outrages Let vs not go aboute to hurte or harme our neyghbours but let euery of vs modestly consider what is lawfull for him Lette vs so restreyne our armes as they may be ruled by Gods woorde and no man presume beyonde his owne calling If we proceede after this maner god wil alwayes giue vs new strength And although our armes be wearied yet will he strēgthen them againe in the end according also as he sayeth that the doctrine of the Gospell must serue to strengthen vs when we be weake But who soeuer lyfteth vp his arme alofte that is too say whosoeuer taketh more vppon him than he ought to doo muste in the ende haue his armes broken by god For God is an enimie too all these greate takers vppon them whiche mounte vp so hyghe in pryde and haue no myldnesse in them Thus muche concerning that poynte Nowe it is sayde by and by after Diddest thou euer atteyne to the drops of the Sea The Hebrue woorde which God vseth heere betokeneth Teares for it commeth of a worde that signifieth to weepe or shedde teares And if a man translate it vnto the greate deepes of the Sea the woorde will also very well agree with it But by the waye it behooueth vs too marke the similitude whiche is that God meeneth that the springs whiche are in the greate deepes are as Teares VVhence commeth the infinit abundance of water in the Sea but of the droppes that are there whereof flowe the waters Nowe the sayde abundance is as it were Teares And surely the welsprings are termed as ye woulde say the eyes of the earthe For looke as the eyes doo shedde foorth teares in a man so doo the fountaynes ooze oute moysture in the earth God therefore in this streyne vseth that similitude and sayth Come on diddest thou euer go downe into the bottome of the Sea to searche out the drops that it yeeldeth forth That is to say didst thou euer enter into the depes to see the waters that sewe out there and to know whence the abundance cōmeth which thou seest and wherat thou art abashed And for the better confirmation heere of hee addeth Haste thou seene the gates of Death or hast thou behilde the gates of the shadowe of Death Here and in the things that he will adde afterward concerning the greate roomth or largenesse of the earth he intendeth to shew in effect that our wittes are to slender feeble to cōprehende what is in the things that are most apparant and neere vnto vs and that we must needs spite of our teeth confesse that god sheweth vs such wōders as serue too rauishe vs aboue all our vnderstanding Then if we be inforced to confesse that there is such wisedome in God yea euen in respect of his works which are open to vs which he sheweth vs as it were with his finger what shall we doo in the things that are hidden and which he reserueth to himselfe till the last day As when he suffereth or appointeth many things to be done in the world which seeme straunge and secrete to vs wherin we perceyue no reason for they be perchaunce some of his spirituall Secretes VVhat will we say to them If wee cannot comprehende the things that are heere as it were before our feete and wherevpon wee treade I say if wee can not fasten vppon them what shall wee saye too the things that are aboue Heauen and whiche surmounte all creatures and outreache the common order of nature Lo in effecte what Gods meening is But nowe lette vs learne when our wittes are too eger in iudging of things that are not lawfull for vs let vs learne I say to thinke vpon the Sea and vppon the deepe places of the waters and say Go too wretched wight what intendest thou too doo It is sayde that Gods Secretes are so deepe a gulfe as a man can neuer come too the bottome of them and that those gulfes doo farre exceede the gulfes of the Sea. Canst thou but drayne a Ryuer to see from whence the waters spring No thou canst not so muche as conceyue what the spring of a little fountayne is whereoutof neuerthelesse there issueth a greate Brooke VVhen thou hast bethought thee throughly thou canst not tell howe too drayne out a Riuer or a Fountayne and howe canst thou then enter into the gulfes of the sea too spie out by inchmeale whence that abundance of water commeth which is gathered togither there Nowe if thou comprehendest not a materiall thing how darest thou pleade against God and be so rash ful of presumption as to reply against the iudge to go about to subdue him vnto thee Lo what we haue to marke vpon this streyne True it is that this doctrine seemeth to be common among vs and there is no man but he vnderstandeth it But what for that Do we fare euer the better by it No no we see that euery man taketh leaue libertie to iudge foolishly of Gods
our selues so as wee haue as it were a time of truce to looke about vs and to enter into iudgement of ourselues Let vs preuent his rigour and become our owne iudges to the end that we be not iudged of him and let vs cōdemne our selues to the intent wee may bee quit by his infinite grace and goodnesse Thus ye see what we haue to marke vpō this streyne where mētion is made of Gods reseruing of things to the day of battell namely that it serueth to shew that wee haue warre with him before it come to the giuing of the onsette like as when warre is proclaymed betwene two princes that are enemies there will be many bickerings as they go abrode for booties and forage but when it cōmeth once to a pitched field then is it knowne who hath wōne or lost Euen so is it with vs when we displease our God plucke our selues from his hand become stubborne against him for then is open warre proclaymed on our side VVe defie not god with our mouth nother do we send a herault to him to defie him but yet forasmuch as our sinnes proceede of a furious rage it is a proclayming of warre agaynst him And seing he is our enemie what tarie we for neuerthelesse the battell is not giuen at the first day but God letteth vs alone so as wee stand vp still for a time But let vs looke to come to ioyning of hand strokes at length howbeit in looking for it let vs not linger for it that is to say lette vs bethinke vs of it a long whyle afore hand but let vs not welter in our sinnes and wicked deedes least wee kindle the fire of his wrath by casting more wood into it to make it too consume vs Vpon the knowledge hereof let vs take the aduauntage of the tyme and craue pardon at his hand Beholde then what wee haue too marke yet further True it is that God doth oftentimes punishe the rightuous as well as the vnrightuous both by hayle and tempests for afflictions are common to bothe parts and contrarywise he maketh the Sunne to shyne both vpon good and bad but yet behoueth it vs too bee alwayes persuaded as the Scripture telleth vs that they be Gods scourges whereby he intendeth to correct our sinnes in sending vs hayle tempestes and suche other like things Yet notwithstandyng the rightuous haue whereof to reioyce For they know that Gods chastizing of them is through a fatherly good will to the ende they should not perish as S. Paule sayeth The temporall chastizements ought to put vs in minde of our sins according as they be records of Gods displeasure Neuerthelesse if we walke in his feare put our trust in him he will alwayes pitie vs and handle vs with mercie not with rigour and although he correct vs yet shall it be for our profit welfare God thē sheweth well by outward signes that he maketh warre agaynst those that serue him and walke in his feare But yet what soeuer befall them all redoūdeth to their welfare bycause he abateth his rigour towards them and maketh the temporall chastizements to serue thē for medicines salues notwithstanding that generally corrections do put vs in minde of our sinnes ▪ and therewithall shewe vs that we be at warre with God and that we deserue to haue him fight agaynst vs and arme all his creatures too our destruction Lo in effect how wee ought to practize this texte Nowe consequently it is sayde that God will rayne vpon the wildernesse where noman dwelleth and that the earth shall be so moystened as it shall yeeld frute VVherin this matter is still cōtinued namely that God worketh after such a sorte euen in the common order of nature as wee bee abashed and our wittes bee dazeled at it No doubt but wee shall see his doings yea and conceyue some reason of them but yet when wee haue cast our cardes throughly wee shall alwayes bee driuen too conclude that Gods wisedome is hidden from vs I meene euen in all these manifest things and that there is a cause aboue vs wherevnto wee bee not able to reach Therefore it behoueth vs alwayes to come backe too this poynt to comprehende throughly what is conteyned here VVee see the rayne fall and wee know in effect that it is ingendered of vapours but when wee see that the rayne causeth the earth to budde yea and that the very wildernesses where dwell no inhabiters wexe greene also wee see a thing to wonder iustly at It will trouble a man curstly to water a garden and for all his trauell and labour he can bring nothing about except God giue influence from heauen All the waterings in the worlde will do no good vnlesse some rayne or dewe fall from heauen One of these hath more workfulnesse in it than all the waters that can be brought by mannes deuyce Therefore when wee see the desertes growe greene therein God intendeth to shewe by assured tokens the effectualnesse of the rayne whiche he sendeth For in little Gardines men are continually watering of them and afterwarde commeth the rayne and the dewe so as things growe there euen apparantly to sight But looke vpon a waste grounde whiche is burnt vp too day and noman watereth it and the soyle is drie of it selfe and yet notwithstanding God maketh it to bryng forth abundance of hearbes and grasse by meanes of his rayne Sith wee see such things the more familiarly that God sheweth himselfe to vs the iuster cause haue wee to glorifie him and if we do it not we cānot by any meanes excuse our selues of vnthankfulnesse Is it not a greate matter that we see Gods miracles with our eyes yea he poynteth vs to them with his fingar and the thing is not seene onely once in a mans life but it beginneth newe agayne day by day and yet notwithstanding wee thinke not rightly vpon them VVee tread vpon the grasse with our feete and yet we vouchsafe not to caste our eye thither to say blissed be God that maketh the earth beare frute after this sorte Furthermore let vs therewithall bethinke vs of our owne rudenesse and dulnesse I cannot tell how one braunche of an hearb springeth forth I see it with mine eye but the cause of it is so hidden from me as I am at my wittes end I see that whē a grayne of corne rotteth in the earth it springeth agayne and bringeth forth a number of graynes for the nurrishment of men I see all these things and are they not all of them miracles of God and yet for all that I cōsider them not as I ought to do Surely a man woulde thinke at the first blushe that this lesson were superfluous and that it were a needelesse thing to treate of the growing of corne and grasse For doth not euery man see it ▪ And are wee not well ynough acquaynted with it Yes truely but yet for all that who is he that yeeldeth God his due honour
euer wee thinke vpon Gods works let it be with such sobernesse and modestie as we may learne not to be to inquisitiue of Gods maiestie but to holde our selues contented to bee taught according to our measure and capacitie And there withal when he openeth things to vs by the ordinarie meanes of his worde let vs open our eyes to consider them as wee ought to do and yeelde our eares to him to herken what he telleth vs so as we may not be rechlesse in that behalf But as for the things that are to high and profoūd for vs let vs let them alone and wayt for the day of ful discouerie wherevnto our good God calleth vs which shall be at such time as we be transformed into his glorie Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes praying him to make vs feele them better than wee haue done and generally also to bewray our wantes to the intent to deface vs vtterly and to make vs seke our whole welfare in him and therewithall to apply vs to his seruice that hee may bee exalted more and more among vs so as wee on oure side may acknowledge him to be our God and he on his side acknowledge vs for his people And so let vs all say Almightie God our heauenly father we acknowledge and confesse according to the truth c. The Clj. Sermon which is the fifth vpon the .xxxviij. Chapter And the first vpon the .xxxix. Chapter 33 Knovvest thou the vvay of the heauen or canst thou set the rule thereof vpon the earth 34 Canst thou crie out aloude to the cloudes that the aboundance of vvater may couer thee 35 Canst thou sende the lightenings canst thou make them to vvalke or vvill they say vnto thee Lo heere vve be 36 VVho hath put vvisdome into the heart and giuen it vnderstanding 37 VVho is he that by his vvisdome can appoint the heauen vvhat it should doe or vvho can stay the barrels of heauen 38 VVhen the dust cloddeth and the earth hardneth The .xxxix. Chapter VVIlte thou hunte the praye for the Lyon or giue the Lyons vvhelpe vvherevvith to satisfie him 2 VVhen they be in their dennes or vvhen they lie lurking in their corners 3 VVho prepareth meate for the Rauens vvhen the yong ones crie vnto God and vvander vvithout meate 4 Knovvest thou the time vvhen the vvilde Goates do yeane or knovvest thou the caluing time of the Hyndes 5 Canst thou tell the time of their going vvith calfe and vvhen they should calue 6 They bovve them selues and make their yong ones parte from them and caste out their ovvne sorovves 7 Their yong ones vvex fat and grovve vvith Corne they go out and returne not to them againe HEere the same matter is pursued still that hathe beene treated of these former dayes whiche is that men comprehende not the whole order of nature but rather are conuicted of their owne vnskilfulnesse where by they ought too take warning too humble them selues before God and too admitte all his doings for good and well done Therefore it is sayde that men knowe not the way of heauen that is too say that they wote not what order should bee kept there and yet notwithstanding that for as much as they see what God hath done they ought to bee amazed at so great wisdome as is shewed there If we were put to the building of a heauen at which side would wee beginne Nay if it were but the making of the bodie of some one Starre or Planet could wee bring it too passe Nowe there is a great number of Starres and therwithall great diuersitie in them moreouer great distinction and distance betwixt them yea and the Planets are placed in such order as that the Moone is neerest vnto vs the Sunne far aboue that and other Planets yet far aboue the Suune and again the Starres of the skie hold the highest roome of all Considering then that there is suche varietie in the heauen which of vs were able to compasse it in his vnderstanding so as he might by parcelmeale set forth al the courses and order of them in such wise as we see them and therfore not without cause doth the scripture say that the Stars are as ye would say the hosts or armies of heauen For God hath there a furniture which ought to astonish vs all Sith it is so let vs learne to honor God and for as muche as he sheweth so infinit wisdome in the things that we see in the skies let vs acknowledge that he hath wrought aboue our capacitie yea euen in suche wise as it is great wisdome in vs to of the things that are seene with our eyes that is to say to know the reason of them and to refer them to a right end Nowe it followeth not by and by that bicause we haue a thing in estimation therfore we be able to do it ourselues If we looke vpon a singular peece of worke wee shall bee constreyned to commend him that made it I meane euen among mortall men but yet doth it not therefore follow that we can do it as well as he but contrary wise the same welliking of ours is a record that we vnderstand nothing at all of it in comparison And now let vs come vnto god Is it ynough for vs to commend him as a person that hath made an excellent peece of woorke No but we ought to be rauished at his doings Seing it is so let vs come backe to this poynt namely to submit oure selues wholly vnto him and not to attempt any thing aboue our abilitie nor to bee hastie in iudging as we haue bene wont to be It is sayde immediatly who is hee that shall restreyne or stay the barrelles of heauen The cloudes are so terrned not only in this text but also in the Psalme to make vs vnderstand Gods wonderfull power in holding backe the waters as it were against their nature For wee knowe that the water sheadeth and sinketh downeward bycause it is of a heauie nature And yet for all that the waters are hanging in the ayre and stay there neuerthelesse And wherof commeth that staying but bycause God holdeth them fast shet vp as it were in barrelles tonnes or tubs For the Hebrue worde that is set downe in that place betokeneth properly a Tubbe or a water potte Yee see then that the cloudes are as it were Gods vesselles how bee it not made of wood or of earth and without any thing to holde them in Gods onely commaunding of the waters too keepe them selues there suffyzeth to make them stay there And here withall it is shewed vs also that it standeth vs greatly in hand that God shuld so shet vp the heauen that it might not rayne continually For what a thing were that The earth should be always in one clodde and men could not sowe Likewise on the contrarie parte if there should come no Rayne at all the Earth woulde bee to hard so
For it shyneth vntoo vs too the ende that euerie man shoulde go too his worke and to his businesse therby to shewe vs that hee hath not made vs to bee ydle and vnprofitable but too applye oureselues too somewhat wherein God and our neighbour may bee serued Ye see then that the Sunne is as a rayser of vs vp vnto God that we may be diligent too do our duetie But men are oftentimes too diligent they bee very buzie and they wyll ryse earely ynough and what to doo To quafâ—e and too fill the paunche and too runne intoo all manner of disorder as it is sayde in the Prophete Esay that the day is not long ynough for them too make an ende of their riotting Finally when they be so wearie that they can no more they play the brute beastes throughout For they sleepe the daye and watche the night so as the order of nature is turned vtterly vpside downe by them An other sort ryse earely and too what purpose Too woorke some treacherie or lewdnesse to their neighbors to deceyue one and to intangle another Another sorte go to their whorehuntings and another sort too theyr wicked buying and selling Thus ye see wherein moste men bestowe theyr diligence And thys is shewed vs expresly too the ende wee might knowe wherevntoo wee shoulde applye it Therefore as soone as the Sunne riseth let vs learne too thanke God for lightning vs after that sort so as wee may bestirre our handes that is too say imploy our selues about what thing soeuer he calleth vstoo and wherein so euer he will haue vs to serue hym Agayne let the onely marke that we shoote at be alwayes to know wherevnto he calleth vs and what be the things that he alloweth and let vs be very ware that wee abuse not the light of the Sunne and the diligentnesse that God hathe gyuen vs by applying it too the hurt of oure neighbours or by doing any man wrong or displeasure Nay rather sith we see Theeues VVhoremongers and Drunkards so foreward in euill let vs learne too finde fault with our owne slouth in goodnesse As how Such a one is the stirringest man in the world And what to doo To go do a murther But if a man be giueÌ„ to drunkennesse or to gluttonie he layes himselfe in his graue before he be dead For we see how these drunkards are as stinking carions more than halfe rotten aboue the ground And good cause why for it is the wages that they receyue for theyr double diligence in glutting theÌ„selues and in abusing the good creatures of god Another sort go to their whorehuntings and othersome to their theeuing and robbing Now although these kinds of men thinke too aduauntage themselues yet is their diligence but to their destruction For when they haue toyled themselues throughly they shall do nothing else but gather a stacke of wood and in the end the fire of Gods wrath shall be put to it to coÌ„sume â–ª it quite and cleane Therefore when we see the despizers of God and the wicked sorte so diligent in doing euill I pray you is it not a great shame for vs if wee bee lazie as though our armes were broken Shall not euen they bee witnesses against vs for being so vnprofitable Thus ye see that the thing which we haue to marke in this sentence is that it warneth vs to be diligent howbeeit so as we take heede to apply the same diligence where God will haue vs to bestow it And for the doing thereof let vs haue an eye to his good will which is that wee should communicate one with another to help our neighbours and euery man consider what abilitie and meane he hath wherewith to succour such as haue neede of him Lo what our diligence ought to be Furthemore let vs walke as children of the light and sith that God doth now inlighten vs bothe day and night let vs call vpon him and sigh vnto him in the night And a day times when he sendeth vs his Sunne-light so as we see what we haue to do and what our duetie is â–ª let vs apply our selues faithfully therevntoo and at leastwise let vs be as forward as those that do so giue theÌ„selues to euill least they become witnesses of our slouthfulnesse And although we see not God punish them out of hand yet let vs fully perswade our selues that there is an horrible vengeance prepared for them which sheweth not it selfe as yet But let vs not therefore ceasse to looke a farre off for it behoueth our fayth to mount aboue all things that are seene as now and too beholde things that are seene as now and too beholde things that are hidden Thus ye see how we may profite our selues euen by the misorders that are seene in this world vntill oure Lorde bring all things againe to their state and perfection which shall not be till the last day Nowe let vs fall downe â–ª before the face of oure good God with acknowledgement of our sinnes praying hym to make vs feele them in such wise as if hee punishe vs for a time by the wicked wee may yet perceiue that hee spareth vs and beareth with vs in that wee bee not vtterly ouerthrowne by them and that although we haue deserued to be so delt with yet we may not ceasse to haue recourse vnto him seeing that he calleth vs so gently and freendly and that we may indeuer to amende the vices that are in our fleshe be more and more sory for them so as we may wholly frame our selues to his good will call our selues fully home vnto him and that thereby we may proue our selues to be his childreÌ„ and reuerence him as our father with so much the greater affection That it may please him to graunt this grace c. The .xcij. Sermon which is the second vpon the .xxiiij. Chapter 10 They make the naked man to go vvithout clothing and take the gleanings from the hungrie 11 They that presse out the Oyle vvithin their vvalles and tread the vvinepresse suffer thirst 12 Men crie out of the Citie the soule of the vvounded shevveth it selfe and God putteth no stop at all 13 They are among those that hate all light not knovving the vvayes thereof neyther continue they in the path of it 14 The murtherer ryzeth early he murthereth the poore and needie and in the night he is lyke a theefe 15 The eye of the adulterer longeth for the euening saying no eye shall see mee and hee hideth his face 16 He entereth into the houses by night vvhich he had marked in the day and he agreeth not vvith the light 17 The light of the morning is as the shadovve of death to him if any man knovv them they are in the terrour of the shadovv of death 18 They be light vpon the vvaters their portion is cursed vpon earth and they see not the frute of the vineyardes HEre Iob goeth forwarde in she wing the state that is seene in the
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