VVhat is too be done then but onely to woorship our God confessing our selues to come farre short of so houge greatnesse and so incomprehensible wisedome For of a truth it is good reason that we shoulde walk in all humblenesse and feare when we come to the considering of Gods woonderfull workes which shewe themselues euerie where in the order of nature And so wee see verie cleerely what is conteyned heere Yet notwithstanding it behoueth vs too come backe too this poynt namely why God setteth the earth before vs as a looking glasse It is too the ende wee might beholde his infinite glorie wisedome power and might too guide vs and leade vs as it were by the hande too the considering of his woorkes whiche are exceeding greate and excellent thereby too bee rauished into woonderment of purpose to humble our selues vnder his incomprehensible greatnesse and too honour him VVee see that God adorneth himselfe so excellently as there is no more replying agaynst him nor no more entering intoo such boldnesse as to desyre to controll him as though hee had done amisse VVho is hee that shall comprehende his infinite highnesse Let vs but open our eyes and wee shall bee confounded For on the other side if wee looke too the earth it is as our fostermother that feedeth and cherisheth vs and yet notwithstanding wee wote not howe VVe see well ynough howe it is tilled and we can tell well ynough howe to talke of it but yet must wee needes bee astonished euen in that behalfe And that is the conclusion of the text Seing then that we haue a mirrour of Gods incomprehensible power and wisedome euen in the verie earth that wee treade vpon what shall wee haue if wee looke vp too heauen which is farre aboue and whereunto we be not able to atteyne Is it meete for vs to reply agaynst God and to aske why he doth so or so or why he suffereth this thing or that Alas who are we So then let vs marke well that when we haue looked well vpon the earth it ought to serue to hold our affections in awe to the ende wee attempt not to aduance our selues aboue the skies but rather yeeld the glorie to oure God in all things that it pleaseth him too do knowing that he is the soueraine God and that he hath a perfect and substantiall glorie and that his woonderfull power and might are matched with infinite rightfulnesse and wisedome so as there is no fault to bee found in him If we conceiue this well we shall haue profited greatly for one day Now let vs come to that it is said That the starres sung prayses and the children of God reioyced in triumph at the creating of the worlde By these wordes God betokeneth that as soone as the starres were made it was a sette song or melodie to glorifie him Not that the starres sung nor that they be sensible creatures but for somuch as god did therin set out his owne greatnesse goodnesse power and wisedome it is all one as if he had spoken lowd and shirle Do we then lift vp our eyes to heauen VVe must needes heare the melodie of the starres according as they began to sing at the creation of the worlde And surely such melodie ought of right too waken vs and to stirre vs vp to sing the Lordes prayses and to glorifie him Yea though we were starke deafe yet ought wee to giue eare to so melodious songs and to receyue them for behold euen the Angelles of heauen are prouoked so to do But wee bee to blockish in that behalfe insomuch that when we lift vp our eyes to heauenwarde to behold the starres wee consider not too what purpose they shoulde serue vs Yet notwithstanding it behoueth vs too applie this text to our instruction to the end we may fare the better by it Now then it is sayd in the first part that the starres began to sing from theyr first creation After what maner As I haue tolde you alreadie not with tongue for they be senslesse and dumbe creatures but the goodnesse power and wisedome of God whiche shyne foorth in the starres ought to serue vs for as many songs If the ayre rung with shirle and cleare voyces wee ought not to be more stirred to glorifie our God than when wee see the woonderfull order which hee hath set before our eyes Howbeeit to moue vs yet better to glorifie him it is sayd that the Angels reioyced at that sight and at the hearing of such melodie of the speechlesse creatures in so muche as it made them for to triumph Hereby we ought to bee moued to glorifie our God and such a ioy shall bee a right and true ioy and a farre other one than the ioy of these madde worldelings and vnthrifts which cannot be merry but in displeasing god VVe see here a farre other gladnesse set afore vs which is that the Angels of heauen did as it were leape for ioy when they sawe the excellent course and wonderfull order of the heauen by gods appointment They were then moued to such a reioycing as is mencioned heere Seeing that the Angelles do guide vs to the glorifying of God to the singing of prayses vnto him ought not we to be glad when we beholde the goodly order which is in the skie Is not that the poynt wherevnto wee ought to come as oft as we lift vp our eyes aloft But what we bee farre off from putting the thing in vre which wee bee exhorted to heere for truly when we heare any text of that doctrine it slippeth away Although we be warned neuer so muche that we ought to glorifie God in looking vp to heauen and reioycing at the lighte of the Sunne and although we be sufficiently put in minde to do it yet doth it slip from vs But seing that the cheef seruice which god requireth of men is to be praysed at their hands and we make none account of it but whiche woorse is doo rob him of his honour disfeate him of that which is his in that we glorifie him not as he deserueth surely wee shall pay deerly for it when it commeth to the reckening True it is that our Lord knoweth well ynough that hee cannot drawe any thing from out of vs whereby to be magnified as he is worthie but yet he is contented that men should exalt him and glorifie him in his works that we should be moued to prayse him by the beholding of them Now if wee do not so are wee not woorse than traytours Yes doubtlesse are wee So then let vs learne to profit in the doctrine that is conteyned here By the way let vs marke that the Angels are termed Gods children to the ende wee should be the more persuaded to runne too the triumphe that is spoken of heere and ioyne with them in triumphing out Gods prayses and in glorifying him with one common accord when wee heare the sayde melodie both aboue and beneath inasmuche as God hath
things in the world is a blaspheming of God. 666. b 6. All that Grudge or pleade againste god shal be confounded 680. b 40 Looke more in Impaciencie Ground The false Ground that Iobes friends tooke in reprouing him 522. a 6. H. Hande It is not possible to withstand or escape the Hande of God. 770. b 10. Iob sheweth that when we be helde vp by the Hand of God we haue as it were a strong corde to holde by 559. a 38. The faithfull that are pressed by the Hand of God haue a terrible anguish 564. a 60. There is no other safety for vs but the hope of succour at Gods hand 561. a 50. Happie Mans Happinesse is not to be enclosed within this present lyfe 504. b 41. The faithfull are more Happy in aduersity then the faithlesse in prossperity 510. b 19. Happinesse A difference betweene the Happines of the Children of God and the children of this world 448. a 13. How we shal Iudge man to be Happy 510. b 55. Hart. VVhat this woord Harte importeth 223. b 10. The stubburnesse and hardnesse of mans Hart. 288. b 43. Hart burning 73. b 42. Heauen How the Heauens are not cleane before God. 299. a 41. Gods mighty power and wisedome vttred in the creation of the Heauens and in the order of the Skyes prouoke vs to praise him 760. b 15. Hayle The ingendring of Hayle 770. a 21. VVhy Hayle is engendred in the aire 734. b 13. Heauinesse t is good reason Cod should cast vs into heauinesse seeing we abuse his benefites so shamefully 568. b 55. Hell. VVhat is ment by Christes going dovvn into Hell. 566. b 57. Helpe Men can not liue vvithout many Helpes 782. b 5. All the Helpes and sustenaunces of Manslyfe do come of Gods meer prouidence 782. b 9. It is onely Gods office too Helpe the distressed and to disappoint the wicked of their purposes 95. a 17. b 13. 99. b 30. VVe can not conceaue after what manner GOD helpeth vs. 563. a 22. If God giueth vs vvherewith he bindeth vs out of hand to Helpe such as want 544. b 25. There is none of vs which hath not neede of anothers Helpe 544. a 60. VVhy GOD sometyme delayeth his Helpe though we pray vnto hym 357. b 60. VVe must iudge of God hys Helpe according to euery momente of time 562. b 52. How Gods assistance or Helpe is too be measured 111. a 27. VVhy GOD Helpeth vs not at our need 703. a b 704. a b 705. a b 706 a b 707. a b 708 a b. VVhat vvayes God vsed to Helpe the oppressed 98. b 45. Of Hearing and Harkening Men must first Hearken before they speake and learne beefore they reach 696. b 21. VVe must giue eare to the godly and learned and Heare them 540. a 16. VVee must not thinke it straunge though God trye our faith by not seeming to Heare vs. 563. b 17. The cause why a godly man can not be receiued and heard 540. a 4. It is a despising of the Spirit of God when vve vouchsafe not to Heare a mau that may profit vs. 540. a 35 Heresies The cause of Heresies and erroures 532. a 14. Hypocrisie Hipocrisie described 4. a 54. Hipocrisie cannot be hid from Gods eye 149. a 50. 183. b 21. Hipocrisie must be shunned 101 a 2. Hipocrites haue forgotten God. 159. b 32. VVho be Hipocrites of harte 722. a 45. Meennes foolishe Hipocrisie in cloking their sinnes before God and their lothnes to haue them rebuked 679. a 50. Our lyfe shall neuer be vvell ruled so long as there is any fainednesse or Hipocrisie in vs. 813. a 48. Hipocrisie and pride keepe vs from humbling our selues before God and from confessing our faultes before men 656. a 23. Adam the first beginner of Hipocrisie 585. a 40. Hipocrites can praise God in prosperity 21. a 52. 22. a 5. Of Hipocrites 315. a 38. Hipocrites grudge against God in aduersity 21. a 53. 22. a 10. A marke to know Hipocrites by 71. a 20. Histories GODS vvil is that wee exercise ourselues in Histories 375. a 54. Iobes Historie was a thing done in deed and not deuised for instruction only 3. a 6. To vvhat intent the History of Iob was written 1. a 15. 2. b 14. 53. 28. b 10. Holynesse Holynesse beginneth within vs. 3. b 35. True Holynesse described 20. a 25. A paterne of all Holynesse 556. b 22. The vertue of Holywater 48. a 30. Honour Of giuing titles of Honor vnto men 626. a 18. VVho ought to be honored and honorable among vs. 89. b 27. The meane to attain to true honour praise or glory 630. a 40. VVhy God aduaunceth men to Honor and their duty 630. a 12. It is a naturall thinge for such as haue beene in Honour to be vnable to beare their owne defacing a 13. The free maintaining of Gods truth is no impeachment of any mans Honor. 627. b 2. Such as honour and reuerence the vvicked ar to be abhorred as dogs 78. b 50. The right Honouring of God what it is and vvherein it consisteeth and hovve it is too bee done 71. a 33. 116. a 45. 710. b7 The Honour that GOD requireth consisteth not in Ceremonies 175. b 23. He Honoureth God that imbraceth his promise 111. a 41. Looke more in Seruice and woorshippe Hope Hope of a better lyfe 59. b 30. Of Hope for hereafter 102. a 23. Hope ought to continue to the end 284. b 37. VVe ought to Hope in God beyond Hope 368. b 33. The cause why we bee so easely driuen our of the right way is want of Hope 710. b 35. Horses A proofe of Gods mighty power in the nature of Horses 785. b 5. GODS goodnesse sheweth it selfe in that Horses are tamed and subdewed to our seruice 786. a 5. House VVe must not builde ourselues houses by guile but according to the goods that God hath giuen vs. 515 b 50. Humility or Lowlynesse VVhat true Humility or Lovvlynesse is 596. a 7. Humility the mother and roote of all vertue 411. a 51. Humility or Lovvlvnesse is a moste acceptable Sacrifice to GOD. 596. a 1. God vvill admit no counterfet Humility 793. b 4. The Papistes Humility 238. b 9. 793. b 8. An exhortation to Humility and repentance 709. b 12. Meanes to bring men to Humilitie 92. b 34. 93. b 10. 779. a 23. 780. b 31. 781. a b 782. a b 783. a b 784 a b 785. a b 795. a 30. 796. a b 797. a b 798. a b 799. a b 800. a b 801. a b 802. a b 803. a b. Hyde and Hyding Our Hydinge of our faultes from the worlde shall not auaile vs before God 689. a 23. VVee must take heede that in condemning other men vve hide not our owne faults 542. a 20. Though God hide himself from his seruants at the first yet hee neuer forgetteth them 564. a 44. There is no Hiding of our selues frō God for all things must come to accompt before him 678. b 45. Hynde The
is kynde to the vnkynd and to the euill 600. a 34. 36. Be mercifull as your father is mercifull 433. b 14. 38. VVith what measure ye mete with the same shal men mete to you againe 328. b. 34. 8. 10. The enemies of the truth in seeing see and discerne not and in hearing they heare and vnderstaÌ„d not 810. b 22. 16. No man when he lighteth a candle couereth it vnder a bushell nor putteth it vnder the table 373. b 53. 630. a 18. 10. 20. Reioyce for your names are vvritten in heauen 350. b 40. 27. Thou shalt loue thy neyghbour as thy selfe 319. b 5. 11. 11. If a childe aske breade of his father will he giue him a stone 598. b 29. 5. One frende by his importunitie made another rise at midnight to lend him bread 509. b 28. 9. Ask it shal be giueÌ„ you seek and ye shall find 684. b 20. 705. b 47 12. 6. A Sparrowe is not forgotten before God. 438. a 47. 7. All the haires of our heade are numbred 462. b 30. 19. My soule thou hast muche goodes layd vp for many dayes bee merie 306. b 6. 386. a 48. 56. Hipocrites yee can discerne the face of the earth and of the skie and why discerne yee not this time 551. a 29. 14. 11. VVhosoeuer exalteth him selfe shall be brought lovv and vvho so euer humbleth him selfe shall bee exalted 421. a 36. 481. a 34. 766. b 53. 16. 8. The children of the worlde are wiser than the children of light 521. a 40. 15. That vvhich is highly esteemed among men is abhomination in the sight of God. 5. a 9. 19. There was a rich man. 7. b 22 21. The dogges licked the sores of Lazarus 516. b 48. 17 7. VVho is it of you that hauing a seruant plowing or feeding cattle would say to him by and by when hee commeth home from the feelde goe and set dovvne at the table 205. b 16. 10. So likewise ye when yee haue done all these things which are coÌ„maunded you say vvee are vnprofitable seruantes we haue doone that which was our dutie 22. b 45. 37. VVhere so euer the bodie is thether will also the Egles resorte 787. b 56. 18. 1. VVe must pray continually and not vvaxe faint 509 b 28. 14. Euery man that exalteth him selfe shall be brought lovve and hee that humbleth himselfe shall be exalted 421. a 36. 481. a 34. 766. b 53. 19. 41. Iesus beholding Ierusalem wept vpon it 55. b 32. 21. 3. This poore widowe hath cast in more than they all 588. a. 3. 18. There shall not one haire of our heade perish 462. b 30â— 22. 25. Princes are called gracious Lords 560 a 28. 23. 30. Mountaines fall on vs hilles couer vs. 120. a 35. 31. If God make the greene wood to burne vvhat vvill bee become of the drie 235. a 57. 519. a 54. 4. 23 a 4. 46. Father into thy handes I coÌ„mend my spirit 506. b. 8. Iohn 1. 3. 4. 5. AL things were made by God and without him was nothing made that was made In him vvas life and the life vvas the light of men 201. a 19. 528. b 54. 612. b 37. 706. a 17. 51. Ye shall see the Angels of god ascending and descending vpon the Sonne of man. 17. a 59. 3. 19. Men loued darkenesse rather than light 474. b 1. 20. Euerie man that euill doth hateth the light 474. b 1. 27. A man can receiue nothing except it be giuen him from heauen 630. a 51. 3. VVho so euer beleeueth in Iesus Christ receyueth this testimonie that God is true 462. a 2 4. 24. God is a spirite and they that worship him must worship him in spirit and truth 4. a 4. 224. b 26. 5. 4. Our sayth is the victorie which hath ouercome the worlde 132. a 42. 25. The time is come that the deade shall heare the voyce of the sonne of man. 488. b 47. 27. Iesus Christ hath receyued of his father power too execute iudgement 333. b 34. 37. All that my father giueth me shal come to me and I cast not away him that commeth to me 221. a 7. 39. The vvil of my father is that of all that vvhich he hath giuen me I should lose nothing 221. a 7. 7. 18. He that seeketh the glorie of God the same is true and no vnrightuousnesse is in him 250. a 35. 24. Iudge not according too the appeerance but iudge rightuout iudgement 253. b 8. 8. 34. VVho so euer dooth committe sinne is the seruant of sinne 353. b 32. 50. I seeke not mine owne glorie 628. b 42. 10. 4. 5. The shepheard goeth before his shepe and they folovv him for they know his voyce 129. b 31. 11. Christ is the good shepheard 130. b 61. 28. Those which feare God can nor be pluckt out of the hand of lesus Christ for the father vvho is greter than all hath giuen them to him 221. a 7. 8â—6 b 60. 29. My father which hath giuen mee my sheepe is greater stronger than all and no man can plucke theÌ„ out of my fathers hands 39. b 22. 73. a 56. 11. 33. Iesus groned in his spirit was troubled in himself 55. b 32. 35. Iesus vvept 55. b 32. 2. 31. The Prince of this worlde shall be cast out 18. a 7. 35. 36. VValke while ye haue light vvhile yee haue light beleeue in the light 612. b 46. 40. God blindeth the eyes of the wicked and hardneth their heartes 810. b 16. 47. 48. Christe is not come too iudge the vvorld but his vvord shall iudge vs. 576. b 22. 628 b 14. 13. 18. He that did eate bread with me hath lift vp his heele against me 364. a 18. 15. 1. Christe is the true Vine 161. b 52. 2. God cutteth dovvn the branch that bringeth not forth fruite 161. b 40. 350. a 35. 5. Christ is the vine and vvee are the branches 161. b 52. 6. If a man abide not in Christe hee is cast foorth as a braunch 161 b 40. 16. VVhat so euer ye shall aske of the father in my name hee giueth it you 562. b 32. 16. 8. VVhen the holie Ghoste shal come he shal reproue the world of sinne of rightuousnesse and of iudgement 680. b 9. 13. The spirit of truth shall leade you 562. b 40. 17. 11. Holy father keepe them in thy name euen them whome thou hast giuen me that they may be one as we are one 191. b 3. 20. 23. VVhosoeuers sinnes ye remit they are remitted vntoo them 648 a 55. 21. 18. Verely verely I say vntoo thee Peter when thou wast yong thou girddest thy selfe and walkedst whether thou wouldest but when thou shalt be olde thou shalt stretch forth thy handes and another shall gird thee shal leade thee whether thou wouldest not 41. b 46. 17. 12. I pray that they all may be one as thou o father art in me and I in thee 191. b 3. 22. And the glorie that thou gauest me I haue giuen theÌ„ that
right of inheritance but by vsurpation 766. b 5â— The Benefites that God bestoweth vpon the vvicked are to their damnation 504. b 28. VVhy God cutteth of his Benefites that he hath bestowed vppon vs. 447. a â—2 Birdes VVe must be as Birdes vpon a bough to remoue hence at Gods pleasure 549. a 5â— Beeing Gods euerlasting Being and his vnchangeable righteousnes are inseperable 671. a. 11. God is vnknovven in his Beeing 16. a. 42. 795. b. 20. Of Birth and Birth dayes Gods prouidence in mannes Birth 58. b. 10. 777. a. 48. The blessing or solemnising of Birth dayes vvith the originall right vse thereof 54. a. 13. The solemnizing of Birth dayes is good and profitable 54. a. 48. The examining of our Birthstate must leade vs to the consideration of Gods prouident liberalitie and to patience 34. a. 6. The Heathens opinion concerning the day of Birth 53. a. 26. VVhat Gods vvord teacheth vs concerning our Birth 53 a 45. The abusing thereof both by the Heathen and Christians 54. a. 22. Iobes vnthankefulnes in cursing the day of his Birth 54. a. 14. The remembraunce of our Birth must teach vs humilitie and obedience vnto God 778. b. 41. The prouerbes of the Heathen concerning mannes Birth do sauour of vnthankfulnesse 208. b. 54. Of Blissing and Blissednes Blissing put sometime for cursing 14. b. 52. 15. b. 30. 38. VVhat it is to blisse God 15. b. 40. 35 a. 48. Not to Blisse God is all one as to curse him 15. b. 42. VVherein our Blissednes consisteth 455. b. 51. Blasphemy The readines of man to Blaspheme God and his slownesse to honour him 56 b. 3. 14. Blasphemy with charging God vvith vnreasonable dealing 35. a. 60. Blindnesse VVe be vtterly Blind till God inlighten vs. 685. a. 8. Naturall Blindnesse excuseth not men of sinne 684. b. 55. VVhy God Blindeth the wisemen olde men and men of authority 620. b. 36. VVhen men mingle mennes traditions with Gods seruice he blindeth their rulers aged men and preachers 620. b. 35. VVhat a great plague it is to be Blinded of God. 335. b. 28. Of Bringing vp Delicate Bringing vp of men maketh them to be vnpatient 554. a. 42 Boldnesse VVherein al our boldnesse must be 519. a 37. Our ouer great Boldenesse is hard to be corrected 525. a. 12. Of Bringing foorth VVe can Bring foorth nothing but shrewd weedes 551. a. 60. Of Bowing Bowing of the body or knees 33. a. 1. Brotherly loue and Brotherhod Brotherly loue very gezon and rare novv adayes 8. a. 13. Brotherly loue behouffull to men and acceptable to God. 8. a. 41. Brotherly loue described in Iobes Children 8. a. 11. The name of Brotherhod teacheth vs to looke vp to God. 8. b. 2. Bribery Bribery coÌ„meth to nought 315. b. 30 Buriall and Burying The Godly are not the worse for want of buriall nor the vngodly the better for being buried 516. b. 55. Buriall is a looking glasse of the resurrection 516. b. 37. Looke more in Funeralles Burthen The Burthen of negligent Parentes and housholders 14. a. 31. 15. a. 45. Of Binding and vnbinding Of Binding and vnbinding by the preacher 645. b. 50. 647. a. 57. The Preachers do not Bind and Vnbinde vvithout commission from God. 648. b. 14. Looke more in Preacher C Cace Good Caces may not bee marred with mishandling 1. b. 40. Cain Cains sacrifice 12. a. 32. The complaint of Caine vvas blasphemous 113. b. 54. Capping Capping and Curtsiing 13. b. 13. Carelesnesse The inconuenience that commeth of Mens Carelesnesse in this life 84. a 49. A warning to beware of Carelesnes 681. b 57. Ceremonies Ceremonies of the faithfull must be grounded vpon the expresse vvord of God. 12 b 24. 14. a 5. Ceremonies are a sufficient recorde to condemne all vnbeleeuers 12. b 45. Outvvard Ceremonies are not the seruice of God. 13. a 1. 13. b 23. Mo Cerermonies in the East countreys than in these Countreys 32. a 4. Ceremonies of Heathen Papistes vnbeleuing folke are abhominable 12. b 13. 13. a 42. The signe and Ceremony vvith ou the thing signified is no discharge of duty 50. b 25. Ceremonies to what end vse they serue 12. a 59. The Papistes thinke God to be beholding to theÌ„ for their fond Ceremonies and churchstuffe 701. b 47. The true vse of outvvard Ceremonies in mourning 323. b 54. 324. b 8. 29. Mens deuised Ceremonies are likened to theeues Caues or Dennes 260. a 40. Charitie God tryeth our Charitie by the necessity of other 542. b 26. 545. a. 30 Of Chastisementes and Corrections Gods Chastisements are alwaies ioyned with mercy 103. a 38. VVe must not accuse God of cruelty vvhen hee chastiseth vs. 550. b 16. Gods chastisements preuaile not in all men 754. a 54. VVe ought to pray God to Chastise vs measurably and what reasonable Chastisement is 283. a 9. VVe must dispose ourselues to receiue all Gods Chastisementes 568 a 17. God is gracious vnto vs although he Chastise vs. 282. a 1. The refuse the Corrections that are put to vs is to labour to quenche the light of Gods Spirite â—â—4 a 50. The double grace that God showeth vs in Chastising vs. 106. b 38. Gods Corrections should stirre vs to be more quickesighted in espying our owneselues 354. â— 5â—â— VVhat becommeth of vs when God letteth vs alone vnchastised 104. b 55. Change looke Alteration Of Children Childhod ChildreÌ„ must be hild in avve by their parents euen after they be of full yeres of discretion 10. a 20. Children ought too bee an increasement of loue betweene man and wife 363. a 8. The cockering of Children marreth them and sendeth them to destruction 105. a 23. The only Children of God are blissed howe so euer they fare in this world 90. a 8. None shall bee accepted for Gods Children but suche as prayse and magnifie him earnestly 761. b 3. Children vtterly awelesse and lawelesse in these dayes 10. â— 56. b. 40. VVhy Children be disobedient and loth to be corrected 10. b 20. VVhy Children are sayde too beare the sinnes of their Fathers 90. b 49. The wel ruled desire of hauing children 55. a 30. VVhat our Childhoode is 83. a 7. The inordinat desire of vvorldlings to haue men Children 55. a 11. The punishment of that desire 55. a 20. Chryst Christe is Gods naturall and onely Sonne 17. a 50. Christ must be our refuge in al temptations 21. a 19. Iesus Christ is the true loking glasse of Gods face 146. b 12. Christ accused vnto God in the person of Iosua the high priest by Satan 21. a 10. The reigne of Christ 76. a 28. Church God had alwayes a Churche in the world 3. a 24. 12. a 4. 12. a 23. The Popish Church is the Diuels Synagoge 648. b 48. Circumcision Circumcision not alwayes a signe of Gods Couenant 2. b 47. Cloudes The Cloudes are called Gods Chariots Pauillions or Pillers of his tents and vvhy 735. b 1. Coldnesse Mennes Coldnesse or towardlynesse in defending God and his
godly in old time 20. b 32. 28. a 38. Deliuering and Deliuerers Only God Deliuereth from aduersitie 109. b 8. Gods deliuering of vs from any one aduersitie or affliction must strengthen vs against all other afterward 818. b 39. The vvickednesse of the Papistes in making many Deliuerers 109. b 19 Deserts and Deseruing It is a renouncing of God for a man to trust in his owne Desertes 594. a 44. It is an Article of beliefe in Poperie to say that men can earne or purchase heauen by their owne Deseruings 803. b 25. God doth not handle menne in this present life according to their Deseruings 496. a 24. Of Despayre Despayre must be taken heede of in aduersitie 51 b 6. VVe must not Despayre nor â—ee discouraged though we slide backâ— oftentimes through infirmitie 659. a 4. b. The meanes too keepe vs from Despaire in time of afflictioÌ„s 152. b 11. Of Death and Dying The Death of the persecuted is a precious Death 112. b 21. The children of God ought to wish for Death 66. a 36. VVhat measure is to be kept in vvishing for Death 64. b 17. Iob wisheth amisse for Death 118. b 35. 58. In what respecte the children of God wish Death 118. b 33. In what respect woorldlings wishe Death 118. b 54. In what respect vvee may wishe for Death 64. a 7. The difference betweene the Death of the godly and the death of the vngodly 112. b 29. 347. b 56. DominioÌ„ ouer death belongeth only to God. 74. a 25. VVhy Death is not desired but shuÌ„-ned of vs. 506. a 25. VVe ought alvvayes to thinke vpon Death 83. a 57. The Death of the wicked is alvvayes forcible 505. a 20. There is no rest for the wicked in Death 61. a 5. All men must neeedes die 84. a 16. Of preparation to Death and cherefulnesse in dying 85. a 44. VVe draw continually vnto Death 83. a 45. b 8. VVhat is is to Die without wisdome 85. b 5. It is for our profite too Die betimes 112. a 61. It is not lavvfull to seeke Counsell at the dead 157. a 48. VVhether the Dead know vvhat we do in this life 290. a 36. VVho be the Dead 488. b 49. In man of himselfe there is nothing but Deadlynesse 141. a 58. Deuotion Our ovvne Deuocions and fancies driue vs â–ª backwarde from God. 458. b 53. VVhat the Papistes call Deuotion 458. b 40. From vvhence Popishe Deuotions sprang 436. a 61. Duties of diuers sortes The Dutie of all Superiors 14. a 12. b 9. 17. 31. 630. b 52. 676. b 2. The Dutie of suche as are in authoritie 14. a 53. b 36. 582. b 25. The Dutie of suche as are of meane degree 677. a 20. The Dutie of Ministers Preachers and Teachers 14. a 60. b 44. 70 a 27. 71. a 54. 627. a 37. 628 a 17. The Duty of men in prosperitie 22 a 31. The Dutie of olde folkes that are ignorant 619. a 1. Dutie of Parents 14. a 28. b 31. 59. 302. a 35. Dutie of Rich men 6 a 58. Dutie of hosholders 14. a 30. b 32. The Dutie of Offenders 50 a 52. The Dutie of a true Christian 70. a 13. b 49. Our Dutie towardes the afflicted 49 a 9. 50. b 1. Our Dutie towards such as are wroÌ„gfully oppressed 718. b 39. Of Difference It is God that hath made and set the sundrie Differences and Diuersities betvveene all things 799. a 18 801. b 24. Of Discerning Howe to Discerne a right meening mynd 684. b 29. VVe Discerne not that which beloÌ„geth to our soules bicause wee are too much wedded to this present life 551. a 33. A marke to Discerne Hipocrits from Gods children 73. a 5. How greatly it is for our behoose to Discerne God from his creatures and vvhat inconueniences insue of the contrarie 715. a 32. Disorder The Disorder of things in this vvorld impeacheth not Gods rightuousnesse 703. a 34. VVhy God suffereth things too bee Disordered in this worlde 703. a 50. Of Displeasing of God. VVhen we Displease God it is al one as if we proclaimed warre against him 771. a 21. Vnaduised Displeasing of God must be eschued 56. a 20. Aduised Displeasing of God is monstrous 56. a 30. Of Disputing with God. The cause why men Dispute vvith God and thinke his iudgementes strange 678. b 32. Of a Dissembling It is not lavvful for Christians in any wise to dissemble 503. b 21. They that Dissemble other mens euill doings are as giltie as the offenders themselues 698. b 2. Diuinitie Popish Diuinitie 215. b 11. 292. a 15. Popishe Diuinitie hath two partes 292. a 15. Doctrine Gods Doctrine must not be corrupted vvith mingling or disguising Al Doctrine that tendeth to the glorie of God must be helde for good and holie 714. b 26. VVhereat the Doctrine of God beginneth to be vaileable in vs. 488. b 50. The naturall office of good Doctrin 520. a 44. VVee must assure our selues that the good Doctrine which God sent vnto vs for our welfare commeth from heauen 573. b 40. VVhy God hath fitted his Doctrine to our capacitie 636. b 10. All good Doctrines must be receiued without questioning 129. a 41. The person that bringeth vs the Doctrine of God ought to be receyued vvith reuerence 715. a 10. Al they that do not submit theÌ„selues to the Doctrin of saluation fight against God. 410. b 53. The faithfull must trie all Doctrines before they consent to them and the touchstone too trie them by 628. b 20. 631. b 3. Looke more in Preachers Teachers Scriptures Gods worde Of Doubting Euen the perfectest and faithfullest men doe sometimes fall intoo Doubt of Gods prouidence 700. a 51. The Doubting of the faithful is ioyned with quietnesse 66. b 56. Though we â–ª see death present before our eyes yet must we not Doubt 563. b 30. The least Doubt or grudge that we receiue against Gods rightuousnesse is blasphemie 654. a 1. No aduersitie must make vs Doubt of God. 535. b 31. Of Drawing The meanes whereby God Draweth vs too him are his feare and loue 532. b 9. Two causes for the which god ought to Dravve neere vntoo vs for our custodie and maintenaunce and for our chastisement 276. a 50. Dust VVhat is ment by casting of Dust vpon mens heades 50. a 42. Looke more in Ashes E. Eagles The nature of Eagles 786. a 32. b 36 Proofe of Gods mightie power and wisedome and prouidence in the nature of Haukes and Eagles 786. a 28. 787. a b. The diligence of the Eeagles in seeking their pray bereueth vs of excuse if vvee be slothfull in seeking the foode of our soules and the heauenly life 787. b 42. Eares To vvhat end vse our Eares serue 661. b 14. 662. a 15. b 1. VVhat is ment by Gods opening of our Eares and howe hee doth it 720. a 8. Earth The Cituation of the Earth and the vvonderfull vvorkmanship therof 758. b 14. 759. a b. 760. a. A double measuring of the Earthe 769.
may and ought to be Merie 376. a 33. The Mirth ioy gladnesse or comfort of the vvorldlings and reprobates 650. a 40. b 9. Mirth of the wicked in feasting 9. a 15. VVorldlings can not bee Merie but when they forget God. 437. a 36. Mercy Mercy commeth onely of God his goodnesse 513. a 4. 24. God vvill bee Mercifull vntoo them that serue him with a pure heart 450. a 41. Gods shewing of Mercy is no derogation to his Iustice 669. b 20. VVhat is to bee done too haue God Mercifull 85. b 55. God must bee glorified continually for his Mercie 643. a 46. After vvhat maner God must be glorified at our handes for his Mercy 655. a 35. The order which it behoueth vs too vse in receiuing Gods Mercie and in magnifying him for the same 653. b. 25. 654. a b. VVhat is to be done when we haue receiued Mercy at Gods hand 657 a 3. Mercie is one of the principall partes of our life if it bee ruled by God his order 544. a 9. Though God kill vs wee must still hope for his Mercie 568. b 26. Miserie Man is subiecte to infinite Miseries 508. b 48. Al mans Miseries proceed of the corruption or his ovvne nature 272. a 23. The state of the godly is more miserable than the state of the vngodly 812. a 40. VVherefore Gods children are commonly moste Miserable in this vvorld 341. a 20. The vnbeleeuers are in continuall thoughtfulnesse when they are in miseries 101. b 8. The extremest of all Miseries is too thinke God to be against vs. 564. a 53. Mistes The ingendering of the Mistes 762. a 42. VVhy the Mists are termed the svvard lingbands of the Sea. 767. a 24. Modestie True Modestie described 616. a 32. 617. a b 618. a b. Modestie reuerence must bee vsed in considering Gods doings and iudgementes 24. b 32. 25. b 50. 37. a 44. If ech man examin throughly what is in him selfe hee shall bee helde vvithin the boundes of Modestie 557. b 1. Moorning Moderate Moorning not to be condemned 55. b 30. Murmur Looke Grugde and Impatiencie No man no not euen the reprobat hath cause too Murmur against God. 706. b 35. N. Nature The order of Nature and Gods workes therein teacheth vs too seeke those things that are higher 544. a 1. The whole order and disposition of Nature proueth Gods fatherly goodnesse tovvards vs. 740. a 17. The whole order of Nature is in Gods hand and serueth eyther to execute his iustice or mercie as he listeth 737. b 6. 738. b 33. 739. a b. 740. a b. 746. a 33. 747. a b 772. b 49. 775. a 17. VVhat things wee ought to learne by beholding the order of Nature 738. a 14. 739. a b 740. a b. 741. a b 742. a b. VVhervnto the consideration of the vvhole order of Nature leadeth vs. 96. a 38. 738. b 35. 740. b 12. It lyeth not in man to ouerrule any part of the order of Nature 775. a 54. 985. b 95. 786. a 8. 787. a b. VVhat men are of their ovvae Nature 84. a 32. The vnrulinesse of mannes Nature 784. a. It is a Natural thing in man to plead against God. 168. a 21. Our Nature is inclined to storme repine 136. a 48. The stubbornnesse of our Nature 726. a 33. The dulnesse of mens Nature in vnderstanding thinges perteining to saluation 236. a 58. The horrible frovvardnesse of oure Nature 723. a 59. The weakenesse of our Nature hindereth our good desires 52. b 37. If vvee do but conceiue euill liking it bewrayeth the corruptnesse of Nature 571. a 10. Our Nature hath a double clensing 275. a 16. The diuersitie of the Nature of lyuing creatures proue the beeing the prouidence and the Maiestie of the Creator or Maker 787. a 37 Naughtinesse Looke more in Euill VVe must not be caryed avvay vvith other mens Naughtines 620. a 19 Looke more in Sinne and Vice. Necessitie VVhy god sendeth Necessities to his Saincts 128. a 24. VVe must relieue those in Necessitie 128 a 47. Looke more in Aduersities Afflictions Troubles Negligence Mannes Negligence in considering his ovvne state and life 82. b 44. Negligence and folie of Parentes in these dayes in bringing vp their children 10. a 27. The Negligence and carelessenesse of ministers for their flocks 14. b 21 Nestle Let men Nestle them selues vppon earth as they list it shal not barre God from plucking them away 515. b 53. Neuters Indifferent Neuter one that vvould make a meane betwixt the papists and vs. 255. a 7. 38. Noe. Noe a condemnation too the whole vvorld 3. a 50. Nyght The Night is fittest for the minding and considering of Gods workes 728. a 6. O. Obedience Obedience is the falt that causeth vs to finde good tast in aduersities 117. b 50. Obedience is the chiefest thing that God requireth of vs. 446. b 35. Obedience to God is the true fruite of repentance 817 b 20. Childly obedience 17. b 14. There is nothing better for man thaÌ„ to obey God. 552. a 7. VVee ought to desire no further but that God be Obeyed 542. b 59. The reuerence and Obedience that men yeeld to worldly Princes and Magistrates is a sufficient euideÌ„ce to condemne them for not Obeying God. 675. b 49. If wee will Obey God rightly vvee must giue ouer all our owne customes and manner of dealing 460. a 20. A true token of our obeying and reuerencing of God. 674. b 47. VVhat thing letteth vs to Obey God 817. b 36. It is impossible to Obey God and to glorifie him in his iudgements except we haue Hope 710. b 15. VVhy Princes are Obeyed seeing that subiection is odious to mans nature 676. a 37. Offenders Looke more in Dutie The multitude of Offenders muste not make vs to Offend 40. a 8. Looke more in Sinners Office. Men must not take any Office vpon them in the Church except they be called and haue whervvith to furnish the same 697. a 1. Opinion Opinions concerning the lande of Hus. a. b 40. Opinions concerning the writing of the booke of Iob. 2. b 4. They aduaunce them selues aboue God that folow their ovvne opinion 575. a 52. Oppresse God wil not leaue the Oppressers of the poore vnpunished 6â—6 b 30. The cause vvhy the mighty oppresse the vveake 686. b 38. Order and Ordinarie Order and honestie are requisite in matter of the Church 624. a 3. Order and time must bee obserued in al things and specially in speaking of matters that coÌ„cerne God 623. b 52. The confusion of ciuill order is a fruite of our disobedience 183. b 18. 184. a 31. It is not Gods will that his faithfull ones shoulde bee mainteined by Ordinarie meanes 101. b 22. Orion Orion 773. a 10. Ouershoote There is no stay with menne when they haue once Ouershot them selues 58. a 52. 685. b 50. 725. a 10. VVe must not proceede in euill bycause wee haue ouershot our selues alreadie 792. a 15. Iobs friendes Ouershot them selues 68. b 53.
Shamefastnesse Shamefastnesse too doe euill in respect of man is no vertue of it self 538. b 37. Shamefastnesse is quite rased out in all men 539. b 20. VVe must not be loth nor ashamed too acknovvledge our vnaduised wordes or opinions that wee haue hild before wee knew the trueth 808. b 32. Shewe God sheweth himselfe to vs in al his workes 795. b 25. Shrift Of Popish Shrift 648. b 20. The blasphemousenesse of Popishe Shrift 654. a 42. Shine VVhat is ment by the Shining of light in darknesse 706. b 23. Simplicity The opinion of the world concerning honest simple men 101. b 12. VVhat is happened in Popedome vnder colour of Simplycity 130. a 59. Of the Simplicity of faith that Papistes require 294. b 15. Sinne. VVhat Sinne is 64. a. 61. Sinne is not of gods creatiō in man but of the Diuels procurement 17 b 41. Sinne is the cause of all our miseries 53. b 20. There are three degrees of faultines in Sinne although it come not to the outward deede 569. a 59. VVherefore Sinne is termed by many names in the Scripture 266. b 22. Hovv all mankinde is infected vvyth original Sinne corruption notwithstanding our soules bee not deliuered from Adam but onely our bodyes 272. a 51. The destinction of Sinne into wilful Sinne and Sinne of ignorance hath no substance 266. a 43. The very conceiuing of Sinne is Sin. 47. b 59. 792. a 4. Originall Sinne corrupteth euen the thinges that are good 8. b 5. Man is nothing the more excused because Sinne is in him by nature 270. a 39. The very disposition or motion too misselyke of Sinne commeth of God. 689. b 3. Of the sweetenesse that wicked men finde in their vices and Sinnes 382 b 39. Mens Sinnes are not alvvayes to bee measured by their afflictions 497. a 38. It is not for men to cloke their Sins before God. 656. b 46. Sinne is to be shunned as a pestilent aire plague or poysoned meate 20. b 23. VVhether a man ought too bee mistrustfull and afraide of sinnes vnknowen 15. a 48. The blasphemous opinion of the Papistes concerning the motion or conceite of Sinne. 570. b 34. Signes Al the Signes and wonders that God vvrought in old time ought to be vvarrants of his word vnto vs. 754 b 13. Skorne Looke Sclaunder Skyes The Skies and the aire and al things in them are altred disposed by Gods appointment and not by their owne power 773. b 14. The Skies are recordes both of Gods fanour of his wrath 772. b 49. Slauery The greatest Slauery that can come to man is to be subiect to his own vices 412. b 37. Sclaunder Sathans practise by stirring vp malicious folk to Sclaunder vs is that vve should conclude that we haue lost our time in doing good 555. a 37. VVe must take it in good part when men Sclaunder vs. 555. b 21. By Iobes example vve must learne to beare Sclaunders reproches 555 b 6. VVhen wee bee scorned by such as haue no commendable thinge in them it is much more hard to vs. 557. b 24. Against the temptation of Sclaunder 291. a 55. Sleepe Gods preseruing of vs and his vvatching ouer vs when we be a slepe ought to prouoke vs to reioyce in him 705. a 44. Slowe VVhen ther is any talk of Gods Iudgementes we are so slowe that it moueth vs not a whit 573. a 52. Snowe The ingendring of Snovve 770. a 21. Sunne The Sunne and Moone and all the host of Heauen with the clouds such other things are seruaunts to Gods elect people 745. a 1. The wonderfull certainty and euennes which the Sunne kepeth in going his dayly and yearely courses 764. b 17. The course of the Sunne maketh the diuersity of seasons 172. a 4. The light of the Sun is a parte of the inheritance of Gods children 766. b 18. Sorowe The Sorovve that is not to be shunned 811. b 26. Commendable and godly Sorrowe 32. b 38. Mens inordinatenes in Sorrowing 32. a 25. Vncommendable hipocritly wicked Sorrow 32. a 16. b 31. Harty Sorrovve will vtter it selfe perforce 32. a 47. It is a thing not too be desired neuer to haue any Sorrow at al. 565. a 29. It beboueth the godly to be touched with griefe Sorrovv when God layeth his hand vppon them 31. b 51. 32. b 20. 52. Sackcloth shearing of mens heades rending of their garments casting of dust ashes vppon them vvere tokens of repentance or else of great Sorrowe among the people of the Easte Countries in olde time 32. a b. Signes of Sorrovv do vary according to the diuersity of the customes of Countries 32. a 10. VVhat thinges ought to prouoke vs to Sorrowe 53. b. 17. The common manner of putting away Sorrow or griefe 32. a 57. Soueraigntie Looke Subiection VVherin consisteth the Soueraignty that God hath ouer vs. 482. a 31. Looke more in Prouidence Sowe and Reape Such as we Sowe such shal we reape 74. b 28. Soule The Soule is not immortall of it selfe 201. b 25. The death lyfe of the Soule 278. a 23. Sathan neuer hath any povver ouer the Soules of the Godly 24. a 35. All men are infected vvith originall Sinne notwithstanding that our Soules be not deriued from Adam 272. a. 51. The Sadduces denie the immortality of the Soule 404. b 46. Soundnesse Soundnes what it is the Image therof in Iob. 3. b 8. 5. b 25. A description of true Soundnes 4. a 25. Soundnes vnperfecte in this lyfe 3. b 42. Soundnes of hart is the first point the very ground of true holinesse 20. a 7. Soundnes of harte is the foundation vvheron we must groūd ourselues vvherein the same is shewed 40. a 32. VVe ought not only inwardly to be Sound but also shevve our deedes that we be such as we seeme 339. a 12. More Soundnesse of lyfe in the olde time then in these dayes 3. a 17. Spare Gods Sparing of vs and his doing of vs good is not for any vvorthines or deseruing of ours but for his own free mercies sake or for some other cause 746. a 56. 747. a 6. Seeing that GOD spareth not whole natiōs that offend much lesse shal he spare any one man. 728. a 20. Speake and speech In vvhat wise GOD speaketh to al sortes of men and openeth theyr eares 639. a 53. Gods speaking to vs is not too leaue vs in dout 685. a 55. God speaketh to vs after tvvo fashions 810. a 4. God is fain to speake to vs in way of skorne and mockage why 691. a 56. 670. a VVhy God speaketh to vs by men rather than by himselfe immediatly 631. a 55. God hath diuers maners of speaking to put vs to silence 795. b 36. 796. The two thinges that vvee learne by Gods speaking to vs. 637. b 59. It ought to suffise vs too haue heard God spoken of 810. a 1. Speech and the end vse thereof 47 b 49. 56. b 4. 130. a 15. Our ouerhastinesse in
things so But now let vs proceede with that which is rehersed to vs here It is sayd That Iobs children feasted one another day by day euery one in his turne and that they called their sisters to beare them company True it is that nature may well stirre vp brethren to loue one an other but yet are men become so euill as there be very fewe that consider what brotherhood importeth For the proofe herof wee shall see manye brethren that agree like cattes and dogges They be brethren and yet for all that they cease not to spite and malice one another as if one of them would eate an other VVe see then by suche according as men grow out of kynde into crueltie that brethren are not acquainted with concord and louingnesse althogh it be not so with all of them yet is euery man so addicted to himselfe as ther be very few that loue one an other in such wise as God teacheth Thus doth the holy Ghost set a looking glasse before our eyes to make vs to beholde the good agreemēt loue that was among Iobs childrē and specially how they exercised themselues continually therein to the end they woulde not giue any occasion of euill mistrust one to an other For the feastes that they made were to none other end but to yeld record of their brotherlynesse and agreement And see how it is said precisely that they wente to seeke their sisters to the intent that their frendship might vtter it selfe in all poyntes Behold here a great vertue Albeit a man may perceyue that Iob feared not that there was any fault in the thing that was ordeyned for a good purpose and to a good end yet neuerthelesse we see how he thought in himself euē then that God might bee offended in it Surely this is a very notable example And out of all doubt good agreement and frendship among mē and specially among brethren is as pleasant a thing vnto God as any can be VVe heare how it is said in the Psalme It is a ioyfull thyng when brethren agree in one It is like the deawe that falleth downe to giue foyzon and nourishment to the grounde and lyke the oyle that dropped downe from Aarons bearde so as the sente of it was shead oute ouer all hys rayment Lo what two similitudes here be to shewe howe God loueth peace and amitie among men and aboue all thinges among brethren They doe vs to vnderstande that when men embrace one an other with heartie loue it is all one as when the fieldes and herbes receyue nourishement by the deawe of heauen and also that it is a thing that yeeldeth a very sweete sauoure afore God as a good and acceptable Sacrifize vnto him euen like the sent of the holy oyle that was poured vpō Aarons head Neuerthelater this is spoken of such as imbrace one an other after a godly maner For it may well be that wicked men shall beare an affection of loue one towards an other and they maye peraduenture lynke themselues togither to accomplishe their appoyntmentes but all thys is naught frendship must come from god and go to god And marke here how the name of brotherhood is set downe to the ende wee shoulde be taught to lift vp our eyes vnto God and to looke vnto him as ofte as there is any question of louing one an other Furthermore we see here that the best thinges in the world may eftsoones bee corrupted by the naughtinesse of men And hereby wee see also what our nature is euer since Adam sinned that is to say that euer since he ouershot himselfe hithertoo good hath bene turned into euill notwithstanding that our intent or meaning be good As for example VVhen a husband loueth his wyfe or when a father loueth hys children they be good holy and commendable things and yet neuerthelesse there is not a mā to be found in the whole world that loueth his wife in suche measure as nothing may be founde faulte with in his loue or that loueth his children with so pure and heartie loue but that there shall always bee some medlie of corruption And why so For seing that God hath ordeyned that the man shall loue his wyfe and that it is precisely sayd Loue your wyues as youre owne bodies shall their so doing be imputed to them for a faulte Can the good be turned intoo euill Doubtlesse that commeth of our cursed nature lyke as one grayne of salt or one droppe of vineger fayleth not to marre a great deale of wine Euen so is it with men for holding them selues in measure they haue not their affections so well ruled as there maye no fault bee found in them or not to be condemned in many respects Then is it no straunge cace that Iob thought in himselfe that hys children might haue offended God in the thing that of it selfe was good and commendable Not for that he condemned the feasting of brethren togither specially sith their making of good cheere one with another was to mainteine themselues in mutuall amitie That was not the thing that Iob founde fault with But for asmuch as he was throughly acquainted with mans infirmitie hee knewe it was very harde to keepe measure so as no vice should be intermedled with it by the way And therefore he tooke good heede to himselfe and sanctifyed his children But yet neuerthelesse we haue further to note that Iob had well marked and borne away the thing which experience sheweth vnto vs namely that in all feastes and banquets there is some disorder wherethrough God is not so well honored as he ought to be First of all in suche meetings there will be alwayes some superfluitie of meates and they that come thither do for company sake eate and drinke more than their ordinarie And hardly could a man thinke of the excesse that is there in so much that euen the holiest men that feare God best are ouerseene there True it is that they play not the gluttons in stuffing of the paunch nor in cramming themselues like swine and much lesse will they be so drunken as to bee out of theyr wittes like beasts no not so but so much may be done as they may somewhat passe measure And how so for we see that a man ouershootes himselfe in that case ere he be aware So then we see that some inconuenience hapneth in feasts notwithstāding that they be made for a good cause and that the intent as well of him that biddeth his freēds as of those that come to keepe him company be good For hardly can it be escaped but that there shall be some faulte wherof the very doer himselfe shall not be priuie And furthermore whē a mā is there what a deale of vaine and fond talke shall he haue to hold him withall VVhere a man ought to eate as in the presence of God and to be merrie as it were with the Angels there shall be store of vanities which shall carie men in
one of vs to pricke forward himselfe according to the knowledge which hee hath VVhen a man is better taught than others it is certayne that he ought to be so much the more earnest and feruent in praying vnto God and also to haue a greater care of himselfe Thus ye see howe wee ought to consider what our abilitie and measure is And afterwarde when it commeth to the offering of our selues vnto God it behoueth vs to haue an eye to that which hee hath indewed vs withall for according as euery of vs hath receyued so shall he be the more blameworthy if he glorifie not god So then whensoeuer God giueth more abundance of his spirit vnto vs than to other men we must looke well to it that we make our neighbours parte takers with vs that suche as haue wisedome giue coūsell vnto others that such as haue abundance succour such as haue neede of it Lo heere howe wee ought to frame our selues vnto that which is spoken here of Iob namely that hee offered sacrifizes according to the number of his children As for the residewe whereas it is sayde that Iob offered sacrifize for his children it is to shew vs that suche as haue charge of others must be watchfull and that when any fault happeneth they muste hold themselues blameworthie before God for the same And this is well worthie to be marked For we see how ambition reigneth in the worlde If a man haue many children he is glad that he hath so many reasonable creatures to be vnder him at his cōmaundement If he haue wherwith to finde a great household he liketh well of himselfe for it But what All is but meere Ambition or vayneglorye For there is no regarde had of the charge that is matched with it True it is that God doeth men great honour when he gyueth those whome he hath created after his owne Image vnto thē to be their vnderlings But yet therewithall this honour carieth a greate bonde with it namely that such as haue householdes to gouerne must alwayes be watchfull For if an offence bee committed agaynst God in any household he that is the head maister of the house must thinke himselfe blame-worthie He must mourne before God as if himselfe were the partie that had done the deede and although he bee not consenting vnto it yet must he thinke thus with himselfe I haue not discharged my selfe of my dutie albeit that I watch both night and day Although I exhort as well my children as also my men seruants and my mayde seruants to serue God yet is it impossible for me to doe all that I ought to do For I see my childrē offend I see faults in my men seruants and maide seruantes Of whome take they it Although I take payne to instructe them yet are there many things to be founde fault with For I haue not giuen them such example as I ought Had I walked in the feare of God as becommeth me they muste needes haue folowed my steppes and so it may be that their stepping aside from the right way hath bene through my defaulte and offence and therefore I must shew them such example as I would haue them to folow If fathers and maisters that haue children and seruants vnder their hand had this regarde with them things would be better ordered than they bee And aboue all others Princes and Magistrates ought to marke this president that it behoueth them to be watchfull and to set good gard vpon such as are committed to their charge so as if there be any fault they must thinke themselues to blame for it and if they espie any disorders or loocenesse they must assure themselues that it is bicause they thēselues haue not discharged their dutie Likewise is it with the Ministers of Gods worde If they perceyue that the Church behaueth not it selfe as it ought to do so as it haue troubles and contrarieties in it and specially that Gods name be blasphemed it behoueth them to sigh for it and to beare the burthen of it assuring themselues that God sheweth vnto them that they haue not discharged themselues as they should haue done And heere ye see why Sainct Paule sayeth that hee is brought lowe bicause of the faults that were in the Church of Corinth Behold it was Gods will sayeth he to do me shame there Had Sainct Paule consented to whoredome or to robberie or to wantōnesse or to other such vices of the Corinthians No he had laboured to rebuke them by all meanes possible can it be sayde that he had shewed them the way of riot No whit at all But although hee had discharged himself to the vttermost towards men yet notwithstanding he ceassed not to feele still that God ment as it were to disgrace him in part so as he was faine to bewayle the offences and disorders that happened in the Church wherof he had the direction and charge If Sainct Paule who had had such a zeale to do his dutie did neuerthelesse feele himself blameworthy when there befell any misorder in the Church I pray you what will become of vs who are as colde as yce in respect of him what shall become of them whiche make no account at all whither God be honored or no but all is one with them so they may make theyr owne profite and mainteyne their owne state Then let vs marke well that which is said here that Iob sacrifized according to the nūber of his children and let vs likewise take good aduice to hūble our selues afore God and not onely to aske him forgiuenesse when the mischiefe is come to passe but also to preuent it as much as is possible And how That parents holde their children short that Maisters looke well about them so as God be serued and honored by them and their houses well ruled in all purenesse that they may be as it were litle churches Also that suche as haue a more honorable charge and authoritie be so much the more diligēt As for example that the Magistrates be circumspect to make lawes conuenient to hold their people in good order to cut off all things that are against the seruice and honour of God and that when they haue done so they be diligent to see good order kept whē it is once appointed so as they shut not their eyes to make countenance of not perceyuing the misorder a whit when a faulte is committed but alwayes haue medicines preseruatiue at hande That the Ministers of Gods word tarie not tyll all be marred and till the Diuell haue gotten his full scope but that assoone as they perceyue any breach and that things folow not on in good aray they indeuour to remedy it with all speede possible to the end that things go not to hauocke as they be cōmonly wont to do And now it foloweth that Iob sayd It may bee that my Children haue sinned and that they haue blissed God for so it is worde for worde But the worde
and they say see the wicked fortune but what thoughe wee must for all that be constant Here ye see what the pacience of the vnbeleeuers is Although they bee renowmed in the worlde for courageous and stout fellowes yet ceasse they not to lift vp themselues agaynst God and to finde fault with him and to bee short euery of them wyll needes cleare himselfe I know not say they why this is happened too me but if it bee for that fortune is agaynst me or for that God is idle and hath no minde of things or rather else for that mans state is suche And so in the meane while suche manner of men ceasse not too haue their hearts full of venim But God will haue vs pacient after another manner that is to wit hee will haue vs readye too endure all thinges assuring oure selues that good and euill proceede from the hande of him Hee wyll haue vs too abyde his chastizemente desyring nothing but too be gouerned by hym and renouncyng all oure owne affections And thoughe it seeme troublesome too vs hee wyll haue vs fyghte agaynste oure owne wicked lustes and too resyste them in suche wyse as hee alone maye continue oure maister for it is not possible that we should haue that pacientnesse so franke and free in vs if wee take not occasion too comfort oure selues in god And howe wyll that bee It behoueth vs too bee well assured that when God scourgeth vs hee purposeth not oure destruction but rather procureth oure welfare For as for hym that imagineth and deemeth God too bee bente agaynste hym hee can not but fall intoo some griefe and anguishe of mynde yea and euen into some frenzie to play the sauage beast and to lift vp him selfe agaynst god Can wee loue God when wee persuade our selues that he seeketh nothing but to vndoo vs and to destroy vs So then it is very necessarie for vs to be fully resolued that when God punisheth vs it is not a tokē that he hateth vs nor that he holdeth vs for his enemies but rather that he by that meane procureth our saluation And here we see how that as Sainct Paule sayth our victorie consisteth in taking holde of this loue of God in Iesus Christ so as we be throughly persuaded that God hath adopted vs to be his children for if we haue that principle we shall not be dismayd with any affliction VVhy so for sith that God loueth vs we shall neuer bee confounded and so little shall our afflictions hinder our welfare that they shal turne to our furtherance and God will worke in such wise that our saluation shall be aduanced by the meanes therof So then seeing that Iob who was beloued of God and was one of the excellentest men that euer were in the worlde hath bin so grieuously afflicted Let vs assure our selues that if God do now and then suffer vs too abyde ouer hard and painfull aduersities yet ceasseth hee not to keepe vs still vnder his protection and to loue vs and of very loue to prouide for vs the things that are good and profitable But wee must come too that which is set downe here that is to wit that God punished Iob not only in his goods but also in his children This is to be marked well For sometimes he that sheweth himself stout in some one kind of temptation wil by and by be quayled in some other As for example There may be some man which in such wyse despizeth the goodes of this worlde that if hee haue bin verie riche and afterward be sore impouerished ye shall not see him shrink but continue stil in good quiet and he will say well I haue bin riche but it was Gods will to chastize me I am bereft of al my goods and substance God be praysed for it A man would thinke that this man is so constant as it shoulde seeme hee hath no feeling of his aduersitie Beholde the great vertue of him Yea but if hee bee assayled on the otherside so as there happeneth some newe temptation to him yee shall see him so encombred as hee hath no meanes too comfort himselfe Then is it not ynough for vs too be pacient agaynst some one kynde of aduersitie but we must withstand all troubles And here wee see also why our Lorde exerciseth vs in diuers maners which is a thing to bee marked aduisedly For after that God hath sent vs some aduersitie and wee suppose our selues to bee escaped from it wee thinke it straunge to see an other mischiefe come backe againe in the necke of it This I say is verie harde too our imagination But God hath good reason too quicken vs vp so by diuers temptations too the ende oure pacience maye shewe it selfe as I haue sayde heretofore Nowe if a mans goodes bee deare too him much more precious must his children needes bee And here we see also why it was our Lordes will that this should be the last tydings as though Iob had beene set here vppon the racke VVhen a man is layde vpon the racke his tormentes are continually incresed more more vntil they be come to the vttermost that they can no more Satan vsed the like policie wyth Iob. For when hee caused woorde too be brought him Beholde thine Oxen and thy Shee Asses are takeen awaye by the Sabeans and Robbers are come and haue slaine thy seruants then was it as if hee had fyrst put the corde to him VVell here wee see the man layde vppon the racke VVhen one came and tolde him Beholde fire is falne downe from Heauen and hathe consumed thy cattell it was as if a man shuld haue hanged a great weight at his feete to encrease his paine and too put him too the more griefe But see the extremitie that came in the ende when one brought him word of the death of his children Then let vs learne that when wee haue scaped some one aduersitie which we thought to be ouer heauie and ouer-hard to suffer God is able too send vs another that shall farre exceede all that wente afore And why is that For Sathan preaceth vppon vs on the one syde and God gyueth him leaue so to doo to the end aforesayde which is that we should passe through such tryall to the intent that God might be glorifyed in vs and that we might haue so much the greater cause to yeeld him thankes when he shal haue deliuered vs from the assaultes of suche an enemie and so mightie as Satan is Sometymes also he doth it for our hardnesse sake VVhen he seeth that we be dull vpon the spurre and that we be ouerslowe and restie hee must needes pricke vs so much the more roughly according as we commonly say A rough horse must haue a rough ryder And so haue wee nothing here in the example of Iob but to marke that which I haue touched alreadie But here is also that whiche I haue spoken of afore namely that Iobs temptations were diuers in an other
he spareth them like as wee would not laye so great a burthen vpon a litle chyld as vpō a man God then hath a regarde of our ablenesse to beare and according as we be practized with the induring of troubles so sendeth he them to vs smaller or greater But when we be once as it were inured with them then may he the better lay full lode vpon vs for hee hath also giuen vs wherewith to beare it out And we see how he speaketh to Peter saying that at such time as he was yong he was lefte at his owne ease and rest but when thou art olde sayth hee an other shal gird thee thou shalt be tyed and bound and thou shalt be haled whither thou wouldest not VVe see then what a regarde God hath to hold vs vp while we be yet tender and that afterward when he hath made vs strong hee sendeth vs more greeuous and heauie afflictions for as much as vse ought to haue strengthened vs alreadie aforehand This hath bene shewed in the person of Iob to the ende that euery of vs might receiue instruction by it for hymselfe Right harde things were they vnto Iob that he was spoyled of his goods that he lost his children and that hee was brought to pouertie But it was an other manner of thing when Satan smote him in his body so as he was full of paynefull botches whereof a man coulde not tell the kinde sauing that it was as one whole Leprosie yea and the holy scripture sheweth vs that of necessitie the disease must needes haue bin extreme Lo how he is heere as it were cast out of mens company euen he who had heretofore bene honored of all men is heere now as a rotten carion in so muche as hee is like to fall in peeces as yee would say in his owne stinch and to endure the extremest payne in the world for suche sores coulde not bee without great burning which tormented him euen to the vttermost Then see we heere that this later miserie was farre more excessiue than all the miseries that had happened vnto him afore And this is it that Satan mente also when he sayde ▪ yea will not a man alwayes quitte skinne for skinne or will he not giue his owne childe for hys raunsome so he may scape him selfe He that hath saued his owne life thinkes still he hath gayned muche and although he haue lost all yet hath he wherewith to comfort him selfe and to assuage his sorrowe Beholde the suttlenesse of Satan which hee groundeth vppon the nature of man Truely thys poynte was not founde in Iob but yet the case so standeth as all of vs are enclyned to be of that mind namely that our lyfe is so precious vnto vs as it is more easie for vs to beare all the residue than the mischaunces that light vpon our owne persons But so the case standeth that we see heere an inuincible constancie in the seruant of god For as he continued in hys soundnesse when God punished him in his goodes and children So also did he the like when he was persecuted so roughly in his body that hee had not one whole place in it but was full of matter and in extreme greefe and torments but how soeuer the world went he ceassed not to blesse god Then if God graunt vs to escape some one inconuenience let vs followe the counsell that I haue gyuen afore and learne too dispose our selues too the suffering of three or foure moe whyche shall bee greater and excessiuer than the firste And it is good reason that GOD shoulde encrease the weighte of oure burden according too the strength that he hath inabled vs withall For in so doing hee hath an eye to oure welfare Specially it behoueth vs to marke well this circumstance that Iob had not any long respite betweene the continuall growing of his miseries vppon hym God do the often-times gyue vs some respite that when hee hath tryed our pacience by some aduersitie wee may haue laysure to take breath agayne and to assuage the griefe and heauinesse that wee haue endured and then afterwarde God sendeth vs some other heartsore but heere hee layd on stroke vpon stroke For assoone as Iob had bene visited after one sorte in hys goodes wee see him afflicted immediatly in another VVhen the robbers had made cleane riddaunce of all his great cattell the lightning came from heauen too consume the rest His children dyed as if the hande of God had bene their enemie and by and by after he was plagued in hys owne person Heere was inoughe too haue ouerwhelmed Iob notwithstanding that he had a wonderfull stoutnesse in him But it was Gods wyll to worke after suche a manner in hym too the intente that euery one of vs when wee bee afflicted shoulde consider that God ceasseth not too bee our father still For hee neuer forsooke his seruaunt Iob althoughe hee were come too suehe extremities And when wee suffer but the one halfe yea or the tenthe parte of that whyche he endured shall wee bee excused if we murmure Nay rather haue wee not cause too thanke God for regarding of oure infirmitie when hee punisheth vs but according too that whyche he seeth vs able too endure And what letteth that wee shoulde not bee afflicted as much as Iob Is it for that God hathe not so muche authoritie ouer vs or is it for that Satan is become more gentle nowe a dayes VVe bee sure that the rage of our mortall enemie Satan is the selfe same it was and that hee is of the same mynde still that hee was then and that he keepeth still his accustomed nature that is too witte to bee as a Lyon roaring with open mouthe to swallowe vs vp If God gyue hym the brydle wee bee sure we shall endure as muche or more than Iob. But our afflictions are meane and sweete if a man compare them with the afflictions that are spoken of heere Therfore let vs conclude that God sheweth hymselfe curteous and very pitifull towardes vs seeing we be chastized so gently at his hande and that hee keepeth suche a measure as we bee not racked too the vttermost nor he vseth so greate and excessiue rigoure as wee see heere in the person of Iob. Furthermore it is heere shewed vs howe men oughte too renounce themselues that they may gyue them selues wholly ouer vnto god But as long as a man standeth in his owne conceyte yea euen though hee bee well accustomed to serue God it can not bee but hee shall rather goe backward than forwarde For proofe whereof hee that standeth in hys owne conceyte delighteth also in his owne pleasures and in his owne ease and hee desireth to haue all his owne commodities and all that his lust leadeth him to But God meaneth too handle vs cleane contrarywise How is that Is it for that God delighteth to trouble vs No but bycause it is behoofefull for vs to be so tamed and brought lowe that we
wee say that all the miseryes of this present lyfe are the fruites of our sinnes wee haue occasion too sighe not for that we bee so miserable or for that our state is so harde and troublesome but for that we be giuen to so much naughtinesse and to so great rebelliousnesse agaynst God that whereas his image ought to shyne foorth in vs it seemeth that wee haue conspyred too doo him spyte And this is the cause why Sainct Paule lamenteth and wee see here the true sorrow which Christians ought to make but not for their hauing of cold and heate not for their induring of diseases and other calamities but for that they see themselues as it were in the prison and bondage of sinne VVretch that I am sayeth Sainct Paule And sayeth hee so bycause hee is impacient or for that hee lyfteth vp himselfe agaynste God No but for that hee is the instrument of the holy ghost and sheweth vs that in this present life wee haue cause too sighe and grone without ceassing And why so for wee bee shutte vp in a deadly pryson and are subiecte too so many wicked lustes as wee can not by any meanes atteyne to dedicate our selues vnto God by reason of the great number of our corruptions which ceasse not too prouoke vs vnto euill Thus wee see howe wee maye lament our cace after the example of Saynct Paule who giueth vs a rule thereof But here wee see howe Iob cursed the daye of his byrthe wherein hee is not too bee excused neyther can it bee sayde that hee ouershotte not himselfe And why so For it behoueth vs too ioyne them bothe togyther that is too witte that when God created vs hee also prynted hys owne Image in vs and dyd vs the honour too bee the excellentest of all hys creatures In whiche respecte wee haue cause too blisse his name continually And althoughe this life bee so full of miseries as nothing can bee more yet the cace standeth so as wee can not sufficientlye value the inestimable benefite that God hath bestowed vppon vs in giuing vs this present lyfe bycause that by mainteyning vs therein hee maketh vs too feele by experience that hee hathe a care of vs and wyll not by any meanes forsake vs howsoeuer the worlde go Seeing wee haue this haue wee not whereof too reioyce euen in the middest of all our aduersityes So then the faythfull man whiche speaketh with good aduisement will neuer cursse the daye of his byrth what miserie soeuer he indure Iob therefore behaueth hym selfe vnthankefully to Godwarde in cursing so the day of his byrth and it cannot bee sayde that hee deserued not blame for passing his boundes Furthermore let vs marke that the Children of God maye also blisse their byrthday I meane in not considering their wants too bewayle themselues wyth Sainct Paule but simplie in hauing an eye too the benefyte whiche God gaue them when hee sent them into the worlde True it is that the Heathen men abused it for when they solemnized theyr byrthday they did it too exceede in many follies and superfluous pompes But the very original and welspring of the solemnizing of byrthdayes was for that the holye fathers knewe it was good reason too yeelde God thankes and therefore they hilde that daye as a solemne feast to the ende to prouoke themselues to prayse god Yea verily for when wee haue passed some yeares of our life althoughe wee ought too call Gods benefites too remembraunce incessauntly yet is it requisite that at the day of our entraunce into the worlde there should bee kepte an euerlasting memoriall of them so as wee might say I see well that this yeare is past God hathe brought mee hitherto I haue off ended him many wayes and therefore it is meete that I shoulde nowe aske hym forgiuenesse But aboue all things hee hathe shewed mee great fauour hee hath maynteyned mee alwayes in hope of the saluation that he hath giuen me and he hath deliuered me from many daungers and therefore it becommeth mee too call the same to remembraunce And nowe that I am too enter intoo another yeare it is good that I prepare my selfe to the seruing of god For the euill aduentures that I haue passed shewe me howe great neede I haue of his succour and that without him I shall bee vndoone a hundred thousande times Thus we see howe the holye fathers were woont to solemnize theyr byrthdayes and howe it is a good and profitable exercise The Heathen men I say haue abused it and wee see at thys day howe they that call themselues Christians doe play flat mockholyday with God when they solemnize theyr byrthdayes For they make no reckening of prayers nor of thankesgyuing nor of the acknowledging of theyr sinnes nor of Gods benefites but of pampering themselues after a beastly manner But as I haue sayde it behoueth vs alwayes too blisse God vpon our byrthdayes And why for as muche as God hath set vs heere in this worlde too bee his children hee hath not put vs foorth as Oxen and dogges but as reasonable creatures that beare his Image And further for as muche as wee bee baptyzed in the name of oure Lorde Iesus Chryst and that besydes oure creation God hathe also moreouer prynted hys marke vppon vs for an aduauntage too the intent wee shoulde bee as his deere friendes and bee receyued intoo hys Churche therein wee haue cause too blisse God double And so they that cursse the day of theyr byrthe by chafing at the miseryes and afflictions that they endure shewe well that they bee vnthankefull and that their owne afflictions doo too muche ouermaster them Euen so stoode the cace with Iob. And therefore wee haue the more cause too pray vntoo God without ceassing that hee will vouchsafe too holde vs backe and that if nowe and then hee suffer vs too let slippe some wicked wordes and that we bee not so stedfast as were requisite yet notwithstanding that thoughe wee bee shaken wee may not fall but recouer our selues agayne and learne too gather oure wittes better aboute vs too brydle oure selues and that when wee see there hathe beene any frayltie in vs wee maye condemne the faulte too the intent too returne by and by agayne intoo the right waye Thus yee see what wee haue too marke heere But when it is sayde Cursed bee the night wherein worde was brought beholde a manchilde is conceyued it shoulde seeme that Iob meant too spyte God in so dooing For thoughe wee haue cause as I haue earst sayde too blisse God for creating vs after hys owne Image and likenesse yet is our case suche as the menne are preferred before the women in mankinde we know that God hathe ordeyned man as the heade and giuen him the dignitie and preheminence ouer the woman And heere wee see also why Sainct Paule sayeth that the man muste goe with the heade bare bicause hee is the glorie of God and the woman the glorie of the man True it is
the ayde that God giueth them how hee suffereth them not to be vtterly ouercome by Satan and therevppon doo quiet themselues and take comfort in that hee preserueth them The number of them is very small and yet is not this written in vaine But in generall we haue now to consider that the faithfull may wel sigh and grone all their life long till God haue taken them out of the world alwayes wishing for their ende that is to saye for death and yet notwithstanding they must restreyne them selues in such wise as they maye wholly submitte themselues to Gods good pleasure knowing that they are not made for themselues Firste I say that the faithfull maye well sighe as folke that are wearie of their long pinning in this prison of theirfleshe namely for the cause that I haue touched which is bicause they serue not God in such freedome as were requisite but drawe their lines amisse so as they woorke awrye and oftentimes swarue aside And which more is wee muste syghe but so farrefoorth as is lawfull for vs which is to be done so often as we enter into the consyderation of our owne ouerwearinesse when the matter standeth vpon the seruing of god For that must spurre vs to desire God to take vs out of this worlde and make vs haue an eye too the lyfe that is prepared for vs in heauen which shall be fully shewed vpon vs at the comming of our Lorde Iesus Christ And heereby wee see howe it is not onely graunted to Goddes children to wishe for deathe but also that they ought to wish for it For they shewe not a good proofe of their fayth except they seeke to go out of this worlde according as in deed all things hast and labour toward their marke But our mark is aloft and therfore must we neuer leaue running till wee come to our wayes ende whyche GOD hathe sette vs and wee muste desire that that may be quickly Neuerthelesse lette vs alwayes beare in mynde the cause that I haue spoken namely that wee must not bee prouoked to wish for death bycause we be subiect some to sicknesse some to pouertie some too one thing and some to an other but bycause we be not fully reformed to the image of God and bycause wee haue many imperfections in vs Marke well I say the cause that muste spurre and prouoke vs too desire death namely too the ende that beeing ridde of thys mortall bodye whyche is like a cabane full of all stinche and noysomnesse we maye bee fully reformed to the image of God so as hee may reigne in vs and all the corruption of our nature bee vtterly done away And furthermore lette vs keepe vs within the compasse of desiring to lyue and dye at Goddes pleasure so as wee maye not bee gyuen too oure owne wyll but so as wee maye make as a sacrifyze of it in that behalfe that our liuing maye not bee too our selues but to God so as wee may saye Lorde I knowe myne owne frailtie Neuerthelesse it is thy wyll too holde me in this world and heere I am and good reason it is that I shoulde tarrie heere But whensoeuer it shall please thee to call me hence I make no great accompt of my lyfe it is alwayes at thy commaundemente too dispose of it at thine owne pleasure Beholde I saye howe wee ought too deale in thys case And heerewithall lette vs haue oure affections euermore quieted yea euen in suche sorte as wee maye continuallye prayse Gods name assuring our selues that both in life and deathe hee will alwayes shewe hymselfe a Father and Sauioure towardes vs But after that Iob hath spoken so he addeth That such as are so distressed in their heartes would bee full gladde and fayne if they myghte fynde theyr graue VVherein hee bewrayeth himselfe too speake through a brutishe and vnaduised affection and that hee keepeth neyther measure nor modestie For hee confesseth that wee come too naught there So then wee see howe hee is falne howbeit not wyth a deadly fall but with a halfe fall and God rayseth hym vp agayne afterwarde as wee shall see Yet neuerthelesse the case standeth so as wee must verily condemne thys infirmitie heere in Iob that is to saye hee was so dismayed with heauinesse as he could no more taste of Goddes goodnesse thereby too gather neuer so little comforte too susteine hymselfe by But forasmuche as wee see that thys befell vntoo hym so much the more must we bee earnest in praying vntoo God that sorow maye not ouermate vs so as wee shoulde bee vtterly ouerwhelmed by it Therefore lette vs alwayes be so vnderpropped and stayed vp as wee may fight against sorrowfulnesse and feele that it is good for vs to liue heere according to Goddes will and that although wee haue great griefes and troubles heere yet must wee stande fully resolued vppon thys poynte that it is good for vs too continue here still in this worlde And wherefore To the ende that God may bee glorifyed in vs too the ende that our fayth may bee tryed to the ende wee should call vppon him and professe him to be always our father notwithstanding that he scourge vs and to the end that by meanes thereof wee may bee prepared too the heauenly lyfe Thys taste of the said fatherly goodnesse must alwayes make vs desyrous to go vntoo God and not suffer vs too gyue bridle too anye one outrageous and beastly affection as we see that Iob hath done heere And by the waye hee sheweth whence thys heauinesse came vppon him that had so wholly swallowed him vp and from whence also it proceedeth in those that are so dismayde as they can not admit any comforte to assuage their myseries He sayeth To the man whose waye is hidden and which God hath shut in as if hee had made the hedges round about it that no man should enter into it This is well worthy to bee noted For Iob sheweth wherein hee fayled namely in not yelding himselfe inough to Gods prouidence Yet notwithstanding heerewithall he discouereth a disease wherevnto all of vs are subiect That is to witte that wee be desirous to knowe all that muste befall vs and what our state shall be and al this we would haue declared to vs in so muche that when wee are in perplexitie so as wee knowe not what shall become of vs and that the inconuenience pincheth vs and we see no end of it then are wee at the poynte of vtter despaire Lo heere a mischiefe that is ouercommon and ordinarie And we must marke it well to the ende wee maye seeke the remedie on the contrary part VVhat then is the inclination of men It is that they could well find in their hearts to leape vp too the cloudes too knowe what shall be the course of their whole life And wee see how they determine with themselues I will do this and that Salomon mocking at the ouerweening that is in mâ—n sayeth that they determine vpon their
the remedies which hee offereth vs to the ende they maye bee corrected and therewithall guyde vs in such wyse in this worlde as wee may desire nothing but to please him in all pointes and all respectes and to follow hys holy commaundements And so let vs all say Almighty God our heauenly father c. The fiftenth Sermon which is the second vpon the fourth Chapter This Sermon contayneth yet still the exposition of the sixth verse and then afterward as followeth 7. Consider I pray thee vvho euer perished beeing an innocent or vvhere haue the vpright bene destroyed 8. As I haue seene they that plough vnrightuousnesse and sovv incomberance gather the same 9. They perished vvith the blast of God and vvere consumed vvith the breath of hys mouth 10. The roring of the Lyon the noyze of the Libarde and the teeth of the Lyons vvhelpes are dispatched 11. The Lyon perisheth for vvant of pray and the Lyonesses vvhelpes are chaced avvay FIrst and formost wee haue too beare in mind what was declared yesterday which is that to serue God aright wee must bee ledde by a freeharted affection to giue our selues vntoo him withoute hauing any respect of being well intreated at his hand afterward or that he will send vs our owne hartes desire For as for those that wyll so indent wyth God to receyue at Gods hand what soeuer they themselues desire first they shew themselues too be ouerfleshly and too much gyuen too their lustes and secondly they woulde bynde God after a very straunge fashion and behaue not themselues as children towardes theyr father For they bee driuen by a slauishe respecte they bee hyrelinges and wagismen VVhat muste wee doo then Referring our selues to Gods good pleasure we muste haue suche a constancie in vs as too honour him bothe in woe and weale and too desire too bee hys and too continue in the obeying of him what soeuer hee doo too vs or how soeuer hee dispose of vs If wee bee not of this mynde all the seruice wee can do him shall like hym neuer a whit notwithstanding that it bee neuer so well liked and esteemed of the worlde And therefore lette vs not referre our fearing and reuerencing of God too the ende that wee would haue him doo what wee liste But although hee be rough and sharpe towards vs so as it may sometymes seeme that hee would thunder vpon vs yet neuerthelesse lette vs abyde still in awe and say Lorde it is reason that thou shouldest raigne ouer thy creatures Also it is not for the childe to commaunde his father nor too binde hym too the stake but too say Here I am Sir gouerne you mee according too your good pleasure for I protest I desire nothing but to be subiect vnto you Behold what we haue to doo But surely wee know well inough that as the Scripture sheweth vs it is not lost labour to serue God for he hath promised vs a plentifull reward and we shall not be disappointed of our expectation But yet must the said freeharted affection go before it that wee make not any bargayning with God to say he is bound to vs according too our appetities and that he must of necessitie graunt vs what so euer we haue imagined in our owne brayne Lo how gods seruants knowing that their seruice is acceptable that it shall not be vnprofitable do notwithstanding not reste themselues vpon the reward that is promised them much lesse then must they intend to bring God to the bente of their bowe or to taske him of necessitie to doo thys or that but must with all lowlinesse referre themselues wholy in all things to his pleasure And whereas I speake here of reward I debate not whither reward be due vnto vs or no for as now we stand not vpon that matter VVhen we haue done all that is possible to be done God shall be neuer a whit in our debt But when he promiseth vs reward I vnderstand it to be of freegift and that it is not for that we haue deserued it or for that wee be worthy of it but bycause that as he hath receyued vs into his fauour so will he also allowe of our workes yea whiche hee hymselfe doth by his holy spirit For as touching goodnesse there is none in vs and yet looke what God hath giuen vs he accepteth it as if wee brought it too hym of our owne And when he receyueth our workes so of his owne mere goodnesse it is too gyue vs the better courage too serue him by hauing an eye too hys promises wherein he protesteth vntoo vs that our rewarde is great in heauen yea and that hee will blisse vs in thys world also so as wee shall not want any thing at all Then may wee cast our eyes heerevpon and comfort our selues but heerewithall as I haue sayde wee muste not recken that God should deale with vs after our owne deuice but rather determine with our selues to referre the matter wholly vnto him and to submit ourselues wholly to his good will. Thus we see the doctrine that wee haue to gather of this texte which is very profitable for vs For it is a marke whereby to discerne Hypocrites from Gods children An Hypocrite may well magnifie God with full mouthe in time of prosperitie But if the worlde goe against his desire a man shall see that all is chaunged with him And what is the cause of it It is for that suche maner of men beare no reuerence to Godwarde further forth than hee applyeth himselfe vnto them And what kinde of reuerence is that If I be minded to serue mine owne torne by one very well bicause I can drawe profite out of him I will make good countenaunce to him but if he perceiue it he will shake me off like a vilaine and hee serues me but well Nowe if mortall men can not beare such carlishnesse what shall become of vs when we come vnto God shall we loue him or shall we honor him but only so farre forth as may be for our owne profit what a mockery is that See we not how the order of nature is peruerted But if there be true friendship betwene vs and any man we wil honor him for his vertues which we know to bee in him and to the ende wee may liue togither in one cōmon accord to serue god I say that when God giueth vs such marks we may well serue honor a man So then we may well haue this regarde to creatures which are nothing But as touching God hee must bee honored for his owne sake bicause he deserueth it and we must be so rauished to the honoring of him as we may not thinke of oure selues sauing as in seconde place and in inferiour degree VVee maye see then howe the hypocrites bewray themselues by repyning againste God in the time of aduersitie and when hee handleth them not after their owne fansie And for as much as most men are giuen to this vice wee see
euery whit of it goeth incontinently vnto dust we be consumed either by woormes or by winde that is too say wee bee dispatched as soone as a worme whiche is but a thing of nought and which wee scarce esteeme as a liuing creature yet are we consumed sooner than it Thus we see what is sayd vnto vs in the firste place Afterward Eliphas addeth That men perishe and are câ—nsumed from morning vnto euening Some expounde this as though it were ment that men perishe in small time that is verie true But herewithall there is yet more that is to wit that wee passe not a minute of our lyfe but it is as it were an approching vnto death If we coÌ„sider it well when a man riseth in the Morning he is sure he shall not steppe foorth one pace he is sure he shall not take his repaste hee is sure hee shall not turne about his hande but he shall still wex elder and elder and his life euer shortneth Then must we consider euen by eye sight that our life fleeteth slideth away from vs Thus we see what is ment by beeing coÌ„sumed from Morning to Euening And it is sayde afterward that men perish for euer bycause no man thinkes vpoÌ„ it VVe must treate of these two poynts that wee may profit our selues by this doctrine The one poyntis that whatsoeuer we do we should alwayes haue death before our eye and be prouoked to thinke vpon it This as I haue sayde is well knowne among men the verie Heathen had skill to say so But what for that Euery man can playe the Doctor in teaching other men that which is conteyned here yet in the meane while there is neuer a good scholler of vs all in this behalfe For there is not any man whiche sheweth by his dooings that euer he knew what it is to be consumed from Morning to Euening that is to wit that all his lustinesse is but seeblenesse and that there is no stedfastnesse in vs to holde our selues in one coÌ„tinuall state but that we alwaies hast toward death death towards vs so as we must needes come thither at legnth Verily if we had no more but this single doctrine alone It would stand vs in no steade but to make vs storme torment our selues like as wheÌ„ the Paynims knew that our life was so flightfull they coÌ„cluded thervpon that it was best neuer to be borne and that the sooner wee dyed the better it was for vs Lo how the Paynims reiected the grace of God bicause they knewe not the honour that he doth vs when he sendeth vs into this worlde euen to shewe himselfe a father towards vs For in asmuch as wee be reasonable creatures haue the image of God printed in oure naturâ— wee haue a record that he holdeth vs here as his childreÌ„ And to despise such a grace and to say it had bene better for vs neuer to haue bene created is it not apparant blasphemie So then it is not ynough for vs to know that so long as we bee in this world wee bee consumed euery minute of an houre But wee must come to the seconde poynt that is to wit that when we haue well behild how brittle our life is we muste also marke how wee bee repayred agayne by Gods grace specially how we be susteyned vphilde by the same according also as these two poynts are matched togither in the hundreth and fourth Psalme For it is sayde there that as soone as God withdraweth his spirite and woorking all goeth to decay Yea but the Prophete addeth also that if God spredde foorth his power all is renewed in this worlde and all things take their liuelinesse of him VVee see then what we haue to marke that is to wit that when wee know our selues to bee lesse than nothing and that we be so subiect vnto death as wee muste runne thither as ye would say spite of our teeth we must vnderstaÌ„d also that in this so greate weaknesse God holdeth vs by the hand so as we be vphild by his power and strengthned by his grate Behold wherein we haue to reioyce But the chiefe poynt is that we should haue an eye to the benefit good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as the Prophet Esay sayth All fleshe is but as grasse Verily man is greene florisheth for a while but he withereth by by VVheras the word of the Lorde indureth for euer yea not only to coÌ„tinue in heaueÌ„ but also to the end that by it we may haue euerlasting life and be redeemed out of the vniuersall corruption of this earthly life that God may dwell in vs make vs parttakers of his euerlastingnesse VVe see theÌ„ wherto we muste come to profit our selues by this lesson as we shall see yet once againe anon Furthermore forasmuch as we see our selues wanze away so fast that froÌ„ Morning to Euening we go coÌ„tinually to our decay therfore must we bee the busier to bestow the time wel that god giueth vs bicause it is so short God hath put vs into this world to keepe vs occupied in his seruice if we haue long time yet caÌ„ we not be to diligent nor earnest in dooing our dutie too discharge our seluâ—s wheÌ„ it shall come to the poynt to do God seruice both with our bodies our soules But forasmuchas we see that he needeth but to turne his hand and behold we be at the last cast ought we not to be much more earnester to runne according also as the Scripture exhorteth vs shewing vs that this life heere is but a race and therefore we may not go loyteringly but euery maÌ„ must chere vp himselfe pricke and spurre forward himselfe Thus wee see what wee had as yet to note vpon this sentence where it is sayde that men are coÌ„sumed away froÌ„ morning to night But now let vs come to that which Eliphas addeth He sayth That they perish for euer bicause no man thinketh vpon it A man might demaunde heere whether wee shun death when wee thinke not vpon it For in the nine and forty Psalme it is sayd that the wise men and fooles are gathered all into one herde So then it behoueth vs to vnderstand that all mankind is shet vp vnder this necessitie of dying And wherfore then is it sayde here that all perish for euer bicause none thinke of it Firste of all Eliphas ment to teaâ—he vs here that men do as it were wex beastly when they looke not to theÌ„selues For loke what he speaketh here wee must alwayes referre it to the present case Hee maketh it not his generall case to treate of that mans life is traÌ„sitorie without going any further but he intendeth to shew vs that for somuch as we bee poore silie creatures creeping here vpon the earth wee cannot attayne to the perfection of Angels nor yet come nere it So then whereas he sayeth
will cut asunder the coardes of them that torment vs so and that they shal haue no more abilitie to anoy vs hereafter Marke this for a speciall poynt And furthermore when we see that suche as scorne God too the full and are gyuen ouer to all lewdnesse are not restreyned of their full scope but take the benefite of the tyme so as Ladie Fortune as they terme it seemeth to laugh vpon them Let vs not ceasse to cursse them that is to say let vs paciently wayt what the ende of them shall be and assure our seluer that all their prosperitie shall turne too their confusion to the intent that wee shoulde not enuie them for it And finally let vs learne too apply all this to our vse as I haue sayde Therefore if God suffer vs to indure muche in this worlde too humble vs withall so as one of vs is smitten with sicknesse an other with pouertie and euery man beareth his owne crosse let vs not thinke for all this that God hath forgotten vs or that our state is the woorse And why so For like as we cursse the wicked in their prosperitie and know it is nothing else but a dream which glydeth awaye by and by so also on the contrarie part when it shall seeme that God hathe shaken vs off when the worlde iudgeth the same of vs and when oure own flesh and our owne nature prouoke vs to such temptations Let vs assure our selues that God will turne all to our welfare and that his afflicting of vs is bycause wee haue neede to bee wounde out of this intangling worlde here and that in so doing hee doth the duetie of a Physition towardes vs intending to purge vs from all oure naughtie corruptions and from all the outrageous lustes of our fleshe which make vs too kicke agaynst our master like Horses that are ouerpampered God then foreseeth all this Also let vs holde it for certaine and sure that wee bee blissed when the worlde seeth nothing but curssednesse in vs and that euen when according too the fleshe wee can perceyue nothing but vnhappinesse euen then we see by fayth that we cannot light otherwise than vpon our feete bicause God loueth vs and sheweth himselfe to be our father VVee see in effect what wee haue to beare in minde But let vs be well aduised that we cast not forth such sentence of cursing but against fooles As for vs we cannot iudge who be fooles except we haue Gods spirite to guide vs with such discretion as wee may not iudge at all aduenture I haue tolde you alreadie who be the fooles that Eliphas speaketh of that is to wit those whom men would take to be the wysest and which glorie of the finenesse and suttlenesse of their wittes Yea but for so much as they feare not the liuing God and are so caried away as they looke not euen to themselues we see the reason why there is nothing but follye in them VVill yee iudge of such men First of all let vs haue an eye vntoo God and secondly let euery of vs enter in too himselfe and examine himselfe well For that is the true wisedome and therein it consisteth I say wee must first and formost haue an eye vnto God that is too wit too submit our selues wholly vnto him to serue him in true humilitie to frame our selues vnto his worde to put our whole trust in his grace to call vpon him and to flee too him for refuge Thus we see at what point we must begin if we minde to haue a true rule of wisedome And afterwarde let vs enter into our owne selues too vnderstande our owne vices and wantes that we may mislyke our selues for them and sigh when we see that we keepe not our way forth on to Godwarde as wee ought to do VVhen we haue done so we may haue a good discretion to iudge of fooles For although the worlde clappe their handes at the wicked yet let not vs ceasse too set light by them yea and to hate them and to abhorre them as it is sayde in the fiftenth Psalme For we must haue none in estimation but such as walke in the feare of god Behold who ought to be honourable and honoured among vs For as for all these despisers of God which delight in naughtinesse we must esteeme them but as dirt and myre wee must account their doings but as filth so as we cannot abide the stinche of it For they liue not but to the dishonour of God and when men make reuerence to them or sooth them vp we must abhorre them as dogges and as filthinesse that doth but infect the whole worlde Thus we see howe wee ought to proceede that wee may iudge accordingly with god And therewithall let vs also practise the thing that is set downe here when Eliphas sayth that hee out of hande demed them accursed whome the worlde thought to haue attayned too the full measure of all felicitie VVherby it is ment that we must not change our opinion according to the alterations that wee see in the worlde when we perceyue the wicked to be exalted so as it seemeth to vs that all will come to naught or rather that God executeth not his office any more and that it is al one to do good or euill and that it is to no purpose to do well Therefore let vs not be so swift and hastie too iudge according to the successe of things but let vs consider that be the worlde neuer so troublesome wee must alwayes conclude that whatsoeuer God hath once declared vnto vs shall be fulfilled To be short there is no reason why we should measure Gods iudgementes after our owne fansie But let vs hearken to that which he sayth vnto vs and although that at the first dashe we perceyue not the effect and accomplishment of that which is conteyned in the holy Scripture yet let fayth worke in that behalfe and holde vs backe and let not our wittes roaue here and there but let vs say Seeing it is so that thys man is a despizer of God and leadeth a loose life it can not be but he must come too an euill ende And why so Not for that we know it alreadie nor for that the mishap sheweth it selfe bicause God hath sayde it â–ª and that must suffize vs Moreouer let vs learne to say it as it is conteyned here For Eliphas meeneth not that he hard other men report beholde such a man shall bee curssed or hee shall be vnhappie but he sayth he trusted in God that it should be so And although he saw things confused in the worlde yet notwithstanding he was fully persuaded that none were blissed but the children of God and such as honoured him and leaned altogither too his goodnesse yea and that although they were persecuted and mocked and reiected and made a laughingstocke so as it shoulde seeme they were starke doltes bycause they had not the iolitie of this worlde yet for all that
but are otherwise letted or else God dothe after a sorte brydle their rage in so muche that wee haue not alwayes open warre with them But yet it is impossible that Gods children should liue in this world and not bee in many perils continually And why so for they must walke in simplicitie True it is that they ought to bee wise and our Lord hath giuen them so muche wisedome as is requisitc for them But howe so euer the worlde goe they must not maynteine them selues by crafte and wylinesse nor by wicked practizes Althoughe they bee among wolues yet must they bee as Lambes and sheepe and although they bee among Foxes yet must they continue as Doues and they muste keepe still the same simplicitie whiche God commaundeth them VVee see howe the worlde is fraught with naughtinesse in so muche that if yee fynde a right honest man it is as they saye a verie fyne seede and rare too bee met withall Nowe then if God shoulde not worke too disappointe the purposes of the wicked what shoulde become of vs should wee not perishe an hundreth times adaye So then wee see heere a texte whereof wee muste make our owne profite which is that God watcheth from out of Heauen too disappointe the enterprizes and practizes whiche the wicked sorte doe contriue againste vs For firste and formoste it will bee a temptation to vs when wee see oure selues watched and wayted vpon and nothing else sought but too catche vs at auauntage and too winde aboute vs I saye it will bee a tempting of vs too doe the like and to saye in our selues I haue too doe with a suttle Foxe and therefore I muste bee faine to keepe good watche And howe that is to wit against him that is wylye and double wyly as they say in the prouerbe Beholde howe wee bee giuen to decline vnto euill and to make two Diuels for one as the prouerbe sayeth when wee bee so assayled by the naughtinesse of men But there is no waye too holde vs in obedience vnto God and too make vs too walke on in simplicitie and soundnesse but by acknowledging GOD too bee oure buckler and that hee will prouide well inough for all mischeeues that are prepared against vs True it is that wee ought to defende oure selues yea verily so farre sorth as God giueth leaue that is to witte so wee steppe not aside from the vprightnesse which hee commaundeth and that howe so euer the case standeth wee vse not any guile nor practize anye thing that is vnlawfull for vs to doe VVhen wee proceede after this manner lette vs assure oure selues that God will well inough finde meanes to dispatche all the enterprises of suche as thinke to catche vs as it were in a pitfall by their craftinesse God then will prouide in suche wise as he knoweth to bee profitable for vs And furthemore there is nothing spoken heere which wee finde not daily by experience For if the children of God bee at anye time deceyued they knowe that if God hilde them not vnder his protection to saue them from the snares and ginnes of suche as seeke nothing but to wynde aboute them they should bee ouertaken at euery blowe not only in some small things but also in all their whole life we see this well inough So then seeing wee haue suche a proofe of this doctrine we ought to be the better confirmed thereby As howe VVhen any man hath an eye to him selfe wee haue skill inough to say that there is nothing but naughtinesse in the worlde so as a man can not tell whome he may trust On whiche side so euer a man turneth himselfe hee is in daunger to be deceiued we be come to such a confusion as there is no faithe nor trustinesse nother in kinsfolke nor in friendes VVell then sith that euerye man maketh suche complaint if wee bee not beguiled let vs marke well how it is God that defendeth vs For it is likely that wee should bee beguiled at euerie blowe and what would become of vs then if God should not remedie it Therefore let euery man acknowledge that he is preserued by the hand of God and that it is not without cause that God hath auouched it to be his office to make the deuises of the wicked to vanish away to the ende they should not execute their attemptes True it is that although God giueth the wicked men strength too execute their deuices yet hee is well able to preuent all their practizes and too ouerthrowe them euerychone for as hee sayth anone after hee ouertaketh the wyse in their owne wylynesse Sometimes God blyndeth them that weene them selues too bee verye suttle and cunning so as hee maketh them to bee naked Lo heere one waye whiche hee hath to saue those that are his But albeit that hee let the wicked men runne vpon the brydle albeit that they haue manye deuises and albeit that it seeme impossible that wee should by any meanes escape their handes yet notwythstanding euen when GOD shall haue gyuen them suche libertie a manne shall see in the ende that all this geere shall vanishe awaye and that when they bee euen at the pointe too set all their practizes abroche and too saye wee see what wee haue too doe yee see howe wee muste proceede euen then all their deuises shall washe away Therefore when they shall haue set all thinges in a readinesse and when they shall haue concluded vppon their matters so as there is no likelyhoode but their deuises shall come too effecte God will mocke them and a man woulde wonder too see howe all thinges shall fall out cleane contrarie too that whiche they imagined True it is that we shall not perceiue howe this is doone and that is to the intent we should knowe howe God worketh after a wonderfull fashion and therefore that his gracious goodnesse muste needes appeere the better thereby towardes vs So then let vs marke well what is sayde heere in effecte namely that God suffreth the wicked to haue store of wiles and suttle deuises so as it maye seeme that they shall vtterly ouerthrowe the whole Church or else that if they go about to oppresse some one man or two or three it is likely that they can not by any meanes bee resisted VVhat is to bee doone in this cace VVee must flee to our God to say well Lord it is true we see our enemies haue store of guyles if the matter come to incountering with them by suttle shiftes and pollicies wee shall bee farre ouermatched and vtterly vndoone But what for that Now commeth thy turne to dashe al their deuises and to make them flee awaye in the ayre so as they maye not haue any power in their hande to put them in execution Beholde howe wee muste haue recourse vnto God and sticke to the promises whiche hee hath made vs heere Therefore when God shall haue suffred the wicked sorte to debate what they liste in their myndes and to vndertake this
maye bee prepared for vs they make a mocke at it saying O see how these fellowes turmoyle themselues in vayne but yet let vs not cease to make lustie cheere if we must needes come before God well then the tyme is woorth the monie Beholde the diuelish blasphemies whiche a man shall heare and although they passe not out of theyr mouthes yet are their harts full fraught with them To be short we see vngodlinesse too be so vnreasonable and outrageous in these dayes as it may well be sayde that men do make their reckening to prouoke God to anger Let vs lerne therfore on our side to walke in such singlehartednesse as God may not be compelled to lift vp hys hand to execute his dreadfull power wherof mention is made heere that is to wit that we perish not ne be ouertaken in our owne wylinesse Thus we see what we haue to mark in this sentence And consequently it is sayd that God delyuereth from the sworde and from the hande of them that are too myghtie and that hee whiche is afflicted shall haue hope hereafter and that the mouth of wickednesse shall bee stopped This is added further for the comfort of Gods children For what else is our state in this worlde than a tormenting with many greefs and a troubling with manye anguisshes and anoyances VVe are then in a continuall battell True it is that God spareth vs now and then as I haue sayd heretofore bycause he seeth how we are weake and that if he should gyue the bridle looce to Satan and his mates we should be deuoured at the first chop VVell then our Lord keepeth vs as it were brooded vnder hys wings and yet doth he suffer vs to be vexed and troubled and to haue many hartsores giuen vs And wherefore To the intent we should be prouoked to desire his help and also to the intent we should learne to take heede to ourselues that we be not surprised by Satan for there is no other cause of our decay but this negligence whiche is that we flee not vnto God in such wise as we bee prouoked to call vpon him Lo after what maner all of vs must be in this world that is to wit we must be afflicted And in very deede the word that signifieth Poore or oppressed in thys place signifyeth also well humbled or brought low And why so Bycause that pouertie is the true scholemistresse to bring men to meeldnesse that they may not be to highmynded in themselues nor haue the sayd ouer-hardinesse and spirituall drunkennesse too aduenture too farre But that they may walke according to their measure assuring themselues that if God did not succour them euerie minute of an houre they shoulde bee vtterly vndone Thus yee see I say how Gods children must bee fayne to bee beset rounde about with many afflictions in this world if they purpose to be partakers of Gods kingdome hereafter But we see little in this cace For rich mē are commonly puffed vp with statelinesse and so dazeled in their pompes and pleasures as it is a verye harde matter to make them humble True it is that whensoeuer it pleaseth God hee can saue the ryche and great ones as well as the poorest and moste despyzed But that is by brydling them and by laying such afflictions vpon them as they may bee poore I meane euen in the midst of their ryches and that they may know howe their state is miserable and thereby be constreined to seeke God and too hang wholly vpon him Thus yee see in what plight God setteth vs at the first But afterwarde it is sayde that hee plucketh vs backe from the sword and that he deliuereth vs from the throte and from the hand of him that is ouermightie At a woord it is not Gods will that his faithfull ones should be mainteined by ordinarie meanes nor that they should alwayes haue armies in a redinesse to reuenge themselues when they bee assayled by their enimies nor that they shoulde haue great fortifications nor that they should bee strongly alyed and such other things no they shal be vnprouided of all such geere as to the worldward or else if they haue them it shall not be to barre their enimies from beeing to strong and to mightie for them so as they should not bee able to stande againste them by that meanes VVee see then that wee must not bee mainteined by worldly meanes But whensoeuer we bee hemmed in by such as are myghtier than wee which seeke nothyng else but to ouerwhelme vs if we be rescowed from them it is to the end we should know how it is God that defēdeth vs and which preserueth vs vnder his protection that wee bee as it were brooded vnder his wings in such sort as he suffereth not the wicked to worke their malice vpon vs as they fayne would and as they be readie to do were it not that they be letted from aboue Thus yee see what we haue to marke And in deede wee see a sufficient cleere mirrour of it in these dayes For howe goeth the worlde with vs It seemeth that Gods enimies who are starke mad at his Churche shoulde eate vs vp wyth one grayne of Salte as the prouerb sayth If a man make comparison of power alas what power is there on our syde VVee are as one little flocke of sheepe and they are not only one heard of woolues but as an infinite number of woolues The whole world is full of such as could fynd in their hearts to eate the verie bowels of vs And they are not satisfyed with putting of vs to single death but there is suche crueltie among them as a man may well perceiue it to be altogither hellish Seing then that the power is so great I meane of them whiche seeke nothing but to destroye vs and to make cleane riddance of vs and yet neuerthelesse that wee continue styll for all that they can do if it be our chaunce to liue but one day yet is it wel seene thereby that God executeth his office whiche is spoken of here that is to wit that he deliuereth him that is oppressed out of the hand of him that is ouermightie VVe see then howe we ought to be the better confirmed to trust in God that as he hath begonne so hee will continue to the ende and that if his poore Church be threatened or conspyred against so as shee seemeth to be alredy as good as half oppressed yet notwithstanding he both can and will remedie all things And why so for he hath sayde it and he hath not forgotten his cunning he knoweth the meanes howebeit that they be vnknown vnto vs Therefore let vs tarie his leysure paciently And in conclusion he sayth That there shal be hope for the afflicted for heereafter and the mouth of wickednesse shall bee stopped Here is declared vnto vs for what purpose al that we haue herd hitherto hath bin spoken that is to wit to the intent we should learn to
world howe too vtter the loue that he beareth vs nor his great goodnesse towardes vs better than by giuing vs issue Finally it is sayde that the faithfull man shall be gathered into his graue as a stacke of corne is gathered togither in due time and layde into the Berne and also that a man shall come thither in abundance that is to say hee shall haue liued his fill Heere Eliphas meant to say that God wyll preserue hys seruantes from violent death and guyde them after suche sorte in this worlde that when soeuer they must depart it shall be as if a man gathered corne in haruest time And it is better that corne shoulde bee layde intoo a Berne than that it shoulde perishe in the fieldes for what were it too leaue corne standing in the fielde after that it is dead ripe â–ª The graynes must needes shedde and come to naught the birdes will eate some of it and the reste of it muste rotte and be troden intoo the dirte But if it bee gathered intoo the Berne a man may applye it too good vse So then Eliphas promiseth that after that God hath made the faithfull too bring foorth fruite in the world they shall come too full rypenesse and he will gather them vp too himselfe as menne gather corne True it is that hee doth not thus alwayes for wee see sometimes how God suffereth his seruantes too fall into violent death and that he plucketh them out of this worlde in the floure of their age yea and euen in their infancie VVee see that Cain came to greate yeeres of age and Abell was raught away by the sworde How is it meant then that God will preserue his faithfull ones euen till they bee full rype as if a man shoulde gather corne into a Berne wee must marke first of all that when the holy Scripture speaketh of these worldly blissinges it intendeth that it falleth out so commonly and not that it falleth out so continually Furthermore wee muste make comparison betweene the greater benefyte and the lesser VVhen God suffereth his children too bee taken out of the worlde betymes â–ª it is for their profyte For God prouideth better for the faithfull man when hee calleth him to him at the age of twentie of thirtie yeeres than when hee letteth him liue till threescore And specially when wee see the worlde flowing out intoo suche corruption that all is confounded nowe a dayes I praye you ought wee not too esteeme them more happie in that God hath drawen them away too himselfe than if they had longer time too languishe heere It were a miracle if menne coulde continue heere and come al to olde age For wee see what snares Satan layeth for vs and howe it is right harde to walke through so many outrages Therefore if God pull away his children quickly lette vs bee sure that he dooth it for their greater benefite And specially wee haue herevppon too vnderstand that although they bee bereft of this blissing whyche is small in respect of that which God wyll gyue them yet dothe he not ceasse too loue and fauoure them by suffering them too fall so into speedie death lyke as those that are persecuted by tyrantes haue a moste precious deathe For they offer vp a sacrifize whyche is moste acceptable too God and it is an offering of sweete sauour when hee seeth hys woorde sealed vp with the bloud of Martyrs So then when wee compare the lesse with the greater wee shall finde that this promisse of feeling continually the sayde blissing of God in sending them to their graâ—e as corne that is gathered in his due time is not in vayne towardes the faithfull For how soeuer the world go he rypeneth them continually If a faythfull man die at the age of thirtie yeeres what doth he It seemeth not that he is greatly sorie for it hee maketh no great struggeling against it as wee see the vnbeleeuers do yea when they bee euen as stale as earth as the Prouerbe sayeth Beholde a despizer of God and a worldling whych neuer thought vppon death and when it commeth too the poynte that God will pinche him in good earnest it will make him grinde his teethe and frette with hymselfe weening too withstande death and saying Can I not prolong my lyfe one yeere longer He takes hymselfe too bee a peece of greene woode that crackleth on all sides Contrariwise when a faythfull persone dieth although he indure muche yet hee betaketh hymselfe vntoo God and comforteth hymselfe in hym and although there bee striuing seene in his body yet hath hee his mynde quiet and he desireth nothing but too frame himselfe too Gods good will choozing rather too dye when God calleth him than too liue heere To be shorte he desireth nothing but too obey his good heauenly father VVe see then howe God dothe alwayes rypen hys seruants before he call them out of the worlde so as they bee fully satisfyed when they come too their graues and hee that bringeth but twentie yeeres too his graue is more rype than another that shall bring as ye would say a million of yeeres with him according as we see how the vnbeleeuers do fret and chafe themselues against God when he calleth them so as they bee neuer rype nor olde ynough So then let vs marke that God bereeueth not his children of the thing that hee promiseth them in this texte that is to witte that how soeuer the worlde go they shall come to their graue lyke corne that is through ripe and meete to be applyed to good vse And therefore let euery one of vs bee contented when God hath giuen him the grace to liue in this worlde seeing we haue recorde in our consciences that we be verely his and that hee will drawe vs to himselfe And although it please him to keepe vs in this worlde for a time to exercise vs with many afflictions and miseries yet let vs not ceasse to taste continually of his goodnesse which he maketh vs too feele so many wayes and whereof we shall haue full fruition after this present lyfe when hee shal haue called vs to the eternall rest which he hath prepared for vs and which is purchased for vs by the death and passion of our Lorde Iesus Christ And let vs fall downe in the presence of our good God with acknowledgement of oure faultes praying him too giue vs the grace that in walking through so many daungers wee may knowe howe oure sinnes are the cause of it and that wee haue neede too bee so beaten and chastized at his hande And therewithall let vs pray him too graunt vs the grace that the corrections which hee sendeth vs maye not bee vnprofitable too vs but that we may through them learne too feare his iustice so as we may bee the earnester too call vpon him in our necessities And also that he will giue vs the grace to walke togither in one right brotherhoode and thereby shewe howe wee be rightly his children
els shall bee the ende of suche a cace but confusion and decay Beholde then a brydle to holde vs still in pacience namely the knowledge which wee ought to haue of Gods rightuousnesse For by standing so against all right and equitie we fight to our owne dānation And when we chafe at our aduersities we wage battell against God and woulde ouerthrowe his Iustice and bring it to nothing as neere as we can Yet notwithstanding it behoueth vs to go on further if wee will bee rightly pacient And why so bycause we shall bee neuerthelesse tempted to despayre though wee haue knowne the rightuousnesse and Iustice of god Looke vpon a poore sinner that feeleth himselfe pressed too the vttermost well hee will confesse yea euen vnfaynedly that God is rightuous in punishing him but yet it seemeth to him that he shall perishe that there is no forgiuenesse to bee looked for in his cace Yee see then how he which is visited by the hande of God may fall into despayre notwithstanding that he acknowledge God to be ryghttuous And in good fayth wee see what is happened vnto Iob. True it is that hee was not vtterly destitute of pacience but yet he ceassed not to bee tormented with horrible passions as wee haue seene heretofore and shall see hereafter And certainely hee doubted not at all that God was rightuous but hee had an eye to his owne infirmitie saying in himselfe Lorde I am frayle and yet neuerthelesse thou vtterest thy strength against me and what am I It seemeth that thou arte minded heere too thunder agaynste mee sillie creature whiche am lesse than a worme Yee see now wherewith Iob sounde himselfe greeued and vexed namely that he coulde not at the firste brunte taste howe God succoured him in the middes of his rigour and afterwarde would giue him a happie ende of it so hee taryed his leysure Verilie Iob had some feeling hereof but yet he is so combered with heauinesse as hee coulde not ridde and dispatch himselfe of it at the firste brunt Yee see then that Iob is partlye vnpacient And notwithstanding that he be set foorth to vs as a mirrour of pacience yet are his afflictions so vehement that hee quayleth VVhat is the reason It is bicause hee hath not suche a sauour of the fatherly care that God hath of him as is requisite For this cause I haue sayde that to knowe Gods rightuousnesse and too bee fully persuaded of it is a meane too bring vs too pacience howbeit that wee muste matche another article with it that is to witte wee muste alwayes thinke that God in afflicting vs doeth not ceasse too loue vs yea and that hee will procure our saluation what rigour soeuer he vse towardes vs so as all our afflictions shall bee assuaged through his grace and he will giue them a gladsome end And after that Baldad hath spoken so he addeth Thy children haue sinned and God hath sent them too the place of theyr iniquitie But if thou returne too him betymes hee will wake towardes thee or hee will make prosperitie come agayne Hereby hee meeneth that God hath set a fayre looking-glasse before Iobs eyes to the intent hee shoulde not aduaunce himselfe any more nor play the horse that is broken looce seeing that they which are stubborne agaynste God do come to confusion must be plunged into perditiō for euer Secōdly there is a promisse that God doth still wayte would fayne draw him backe to repētance therefore that he ought to make haste while time serueth for it Thus thē ye see the two poynts that are touched here by Baldad But I haue told you before how he misapplieth it to the person of Iob. VVhy so It is an euill cace well handled Therefore let vs take the same for a generall lesson to the end that euery of vs may apply it to himselfe in his degree according to his necessitie It is sayd here that God punisheth such as are stubborne against him and hereby his meening is to humble vs that we might not giue the bridle to the infirmity of our flesh as our maner is to be too licentious VVhen we come to taking a stomake agaynst God wee make lesse difficultie in it than if wee shoulde incounter with our inferiour or with our equall Behold I say the diuelish boldnesse that raigneth all the world through which is that the party which will be afraide of a mortall creature and wouldbe loth to offend him will anger God boldely and without remorse of conscience And therefore lette vs remember well this lesson that is shewed vs heere that is to witte that when soeuer and as ofte as God punisheth the wicked or executeth any horrible vengeance it is to the intent that wee shoulde stoupe with our heades that bothe great and small shoulde haue their mouthes shet and that wee shoulde no more presume to come pleade agaynste God but assure our selues that it shall happen vnto vs as it did vnto those whome we see to perishe after that sort if wee follow them And heere yee see why it is sayde in the holie Scripture that God teacheth men rightuousnesse by executing his iudgementes Heereby the Prophet Esay sheweth that so long as sinnes abyde vnpunished men do harden themselues and make a sport at it they thinke they be scaped out of the iudges hand to be short there is neither feare nor modestie in them But so soone as God settes himselfe downe in his iudgement seate and sheweth examples of his iustice we bee out of conceyt and wee conceyue such a fearefulnesse as wee sinke downe vnder it and that serueth to bring vs backe againe Lo howe the iudgements which God executeth vpon the wicked ought too serue for our instruction too to the intent that euerie of vs yeelde himselfe vnder hys hande And this is it that is sayde likewise in this Text. Truely wee ought not too determine whether Iobs children were reprobates or no and it is a more likelyhood that God sent them onely a temporall punishment too saue their soules for euer For we haue seene heretofore the concorde that was betwixt them and the scripture speaketh not of them as it doth of the sonnes of Elie. On the other side wee see that Iob made solemne Sacrifizes when the course of their feasting was come out and there is no doubt as it hath beene declared but they were counselled to aske forgiuenesse at Gods hand and doutlesse they woulde haue ioyned with their father in so doing So then we cannot determinately say of Iobs children that they were reprobates and we knowe that oftentimes God taketh euen the cheefe of those out of this worlde by violent meanes whom he hath chosen and ordeyned to saluation howbeit that he handleth them after such a fashion as the chastizement which he sendeth them turneth to their welfare Also mens bodies must perishe for a tyme that their soules may be saued for euer Therfore it may bee that the
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
the mayster of the garden will take it vp not of purpose to destroy it altogither for the tree is good of it selfe and well rooted but bycause it is not in conuenient place and therefore the master takes it vp to plant it againe elsewhere Nowe if a man set it in a larger place where it shall haue no impeachment and where it maye fynde good batling and moysture ought the tree to complaine of it â–ª Is the state of it impaired No but it is rather a cheeridg of it Not that trees haue any vnderstanding to be glad of it but bicause the case is heere too shewe that the tree is not appayred at all when it is so remoued from one place too another But this similitude must bee applyed too those whome God plucketh not vp for a doe Hee taketh them vp for a time but hee preserueth the roote to the intent that being newe planted agayne they may spring a newe and bring foorth fruite This is doone dayly at such times as God chastizeth vs yea euen with suche roughnesse as it maye well seeme at the first that hee will vtterlie ouerwhelme vs so as there is no more hope for vs but anone after he giueth vs the grace to returne vnto him This is as if a rich man that hath greate possessions should digge vp a tree in his garden and set it in a field where it mighte burnish better The Sunne cherisheth it and the grounde where it is planted is fitter for it to take deeper roote so as the tree waxeth bigge and is able too gather greater strength After the same sorte worketh God with those that are his And therefore if wee bee scourged by hys hande yea euen so hardlie as it seemeth to be as it were a kynde of death yet must we not be quite out of heart for it bycause wee knowe that God can well set vs in good state agayne so as wee shall flourish and hee will set vs in prosperitie as before Yee see what is declared heere in effecte And for a conclusion Baldad addeth That God will not take a wicked man by the bande too fauoure him nor forsake the good menne but will rather fyll their mouthe wyth laughter True it is that heere he speaketh of Iob. And in his person he meaneth to doe vs to wit that all suche as returne vnto God shall fynde him gracious and fauorable towarde them In fine hee sayth The tent of the wicked shall not bee able too stande but God will put all good mens â–ª enemies to shame And hee will not onely shewe him selfe fauourable too their persons but if they bee troubled or greeued hee will put himselfe betwixte them and shewe that hee hathe them vnder his defence and protection And heere wee see a sentence that is well woorthye too bee noted that is to witte that wee be like trees that are taken vp out of some one place to bee planted agayne in another I speake of the children of god For the wicked may well bee taken vppe by the rootes also but that shall bee too continue without hope to bee planted agayne as wee heare the threatning that is made by oure Lorde Iesus Christ when hee sayth that euery tree which bringeth not foorth fruite shall bee hewen downe and made firewoode Lo heere what horrible blowes God giueth to the wicked And why for hee seeth them to bee vtterlie reprobate and giuen vp to damnation and therefore hee must stub them vp for euer Also hee sayth likewise that euerie tree which is not planted by the heauenly father shall be plucked vp by the roote But wee shall see many who for a time will make faire countenance and it will seeme that they bee euen of those trees whiche God hath set in his garden and in his own possession for there are hipocrits mingled with the faithfull They would faine be of that sort that is most aduaunced in the Church But what for that they be not planted to haue any good and sure roote and therefore in the end God must stub them vp As much is to bee sayde of the vine namely that oure Lorde Iesus Christe is the stocke of the vine and wee the braunches that were graffed therin If we bring forth good fruite the father manureth vs and we feele that hee hath his hande alwayes vpon vs to make his graces auailable and to multiplie them But if wee beare euill fruite or if we be altogether fruitlesse so as God may make this complaint which he maketh by his Prophet My vine what haue I done to thee that thou bearest me nothing but bitternesse I haue looked for some sweetnesse at thy hand it seemeth that thou wouldest choke thy master VVhat shall I then doe but plucke thee vp this ought to make our haire stand vp vpon our heads for as I sayd we are as good as quyte stubbed vp And in deede all the afflictions that lyght vpon the dispysers of God and vpon such as are past mending are as many stubbings vp True it is that they wither not at the firste blowe for if God punishe a wicked man hee will yet giue him leysure to bethinke himselfe and too come home agayne neuerthelesse the enemies of God can not feele anye one chastizement in the worlde but God beginneth alreadie to stub them vp and the same tendeth too their finall destruction And wherefore Bycause they bee so farre off from amending at Gods scourging that they rather repayre and sharpen themselues against him And heerein it is to bee seene that theyr naughtinesse is vnrecouerable And so let vs marke that as ofte as God lifteth vp his hande againste the wicked it is alreadie as it were a stubbing of them vp But as for vs that are adopted too bee his children yea verely if wee haue receyued that grace without dissimulation let vs marke that if God scourge vs in this worlde it is not to make our state the worse Therefore it doth no harme but rather wee bee renued by it and wee feele what a care God hath of vs Thus yee see an inestimable comfort to the children of God And therewithall wee see also what neede we haue to flee therevnto for succour VVhy It is pitie to see to bowe many calamities oure life is subiecte Dayly it seemeth that God would plucke vs vp and that wee should perishe This is generall to all men but yet the faithfull are more afflicted than the other And heere yee see why Saint Paule sayth that if our hope bee but onely in this worlde so as it resteth heere beneath then are wee the wretcheddest creatures and the vnbeleeuers haue a better time than woe and their state is farre happier For as much then as it seemeth that wee should bee plucked vp euerie day and that wee should bee so much afflicted what should become of vs if wee had not the comforte that is set downe heere But in verie deede to speake properly wee bee not plucked vp
so seeing that God persecuteth mee so sharply as I haue no cause nor respite by any meanes but am vtterly confounded And whereas Iob sayth Wherefore haste thou taken mee out of my mothers wombe no doubt but he sinned in so saying For it is a poynt of vnthankfulnesse in men not to acknowledge them selues verie much beholden to God in that hee hathe made them and fashioned them notwithstanding that they liue neuer so miserably in this world And is it a small thing that God hath put vs into this worlde to reigne therein to haue the fruition of all his creatures to beare his image heere to knowe him to be our father yea and to fynd him to be so by experience Ought we to hold skorne of such an honoure as he doth vnto vs VVe see then that Iob is not altogither to be excused when hee wisheth to haue bin caried from his mothers wombe to his graue or rather not to haue bin borne at all True it is that he made not this conclusion to rest fully vpon it but that he bewrayeth the passions wherwith he was moued although he consented not to them But the popish doctors say that that is no sinne but so to say is a great beastlinesse in them They holde opynion that if a man bee prouoked in himselfe to vengeance or to robberie or to any suche other things the same is no sinne so hee reste not vppon it ne fully purpose it in hys heart but rather they esteeme it as a vertue bycause they say they bee suche battels as a man outstandeth Verely they graunt that before baptim it is sinne so as if a Turke or a heathen man be tempted to do euill he is forthwith giltie before God But they say that all suche sinnes are so scoured oute of vs by baptim as wee rather deserue prayse afore God for not consenting to suche temptations than to bee esteemed as sinners and to haue done amisse But as I earst sayd it is to brutish a bestlinesse For to whome dothe God speake when hee sayth that men muste loue him with all their hearte and with all theyr strength Speaketh he not to the Iewes who were of his Churche And dothe not the same belong vnto vs at his day Is it not a rule common to vs all If we be bound to loue God with all our strength and with all our mynde and on the other side if it bee so that looke with howe many lewde affections wee bee combered so many striuings and enmities we haue against the loue that we owe vnto God wee must needes conclude also that they bee as many sinnes or else that it is no sinne at all too rebell against God and too haue transgressed his commaundements Ye see then a thing against nature True it is that our sinnes are not layde to our charge but yet it enseweth not therefore that wee bee not worthy to bee punished before God were it not that he of his owne meere goodnesse doth take vs to mercie Let vs vnderstand then that when so euer oure fleshe tempteth vs vnto euill although there be no resting or determining vppon it yet may God iustly punish vs neuerthe later he of his owne free goodnesse spareth vs so as the same commeth not to account Iob therefore did amisse And on oure side let vs know that God may cal vs to iudgement and account if we haue a temptation that doth but make vs to swarue a little and although we bring not the same to effect nor be ouercome of it yet are we alreadie gone astraye and it behoueth vs to confesse our faulte but yet notwithstanding it behooueth vs also to settle oure selues vppon the free mercie that God graunteth in forgetting and buriyng all those things And nowe let vs come to Iobs talke Hee sayth Wherefore hast thou taken mee out of my moothers wombe Verely if wee looke no further but to the lyfe of man wee shall alwayes be fayne to come to this prouerb whiche is common among the heathen or at leaste wyse among the most part of them namely that it were good for men neuer to bee borne or else to dye out of hande They that haue reckned the miseries and inconueniences whereto we be subiect whyle we liue heere by lowe haue thought how now It were better for men neuer to be borne For what else is the beginning of their life but weeping and wayling The little babes before they haue any vnderstanding doe shewe there is such a seagulfe of miseries in vs as it is a pitie and terrour to beholde and afterwarde as we growe in yeares so doe our miseries increace in number and quantitie Therefore it were better for men that they might neuer be borne and if they must needes bee borne it were good for them too dye quickly that they might haue no long iourney to make And this talke hath partly some reason howbeit it is not without vnthankefulnesse And why so For although the miseries bee innumerable wherewith men be oppressed yet must wee wey them in the balance with the honoure that God doth vs in making vs Lords ouer his creatures to haue dominion ouer them heere below as his childrē whome hee maketh to feele him as a father towardes vs and morouer bycause his setting of vs here in this world is to aduaunce vs aloft that is to witte too the heauenly life wherof he giueth vs some perceyuerance and feeling afore hande If this be throughly knowne surely it ouercommeth all the miseries and troubles that can happen to men in this worlde And thus yee see why I sayde that this sentence namely that it were best for men not to be borne at all might seeme to bee grounded vppon some reason and yet it was not without vnthankfulnesse For wee must not forget what God giueth vs to recompence it withall But so farre off is Iob of cōming to that point that hee had leuer not to haue bin borne at all And why Bicause he was so combered his minde was so amazed his harte was so seazed and forepossessed with griefe as hee could not consider that God had neuerthelesse created him after his owne Image that hee had kepte him in the worlde as one of his children and that hee made him tast of the euerlasting life whervnto men are allured Iob could not come to that poynt And why His hart was so closed vp with sorrowe as hee had none eye but too his miserie And therefore lette vs marke well that if our afflictions bee greate wee are alwayes subiect to this fault whiche Iob bewrayeth in himselfe whiche is that wee forget Gods gracious benefites and that althoughe wee bee put in remembrance of them yet wee finde no taste nor sauour in them they touch vs not to our comfort or to asswage our sorrow that wee might take breath to say Lord although I be beaten by thy hand and that it bee to heauie a burthen for me to beare yet notwithstanding I
consider on the other side that thou hast bin so good vnto me that I perceiue thee to be a mercifull father to me and that is it that cheereth me vp and comforteth me Ye see theÌ„ how the thing that we haue to marke in the firste place is that we should knowe that this vice is naturally rooted in vs so as if God did not succoure vs and giue vs the sayd coÌ„fort to sweeten our sorrowes with we shoulde not misse too bee driuen too suche an afterdeale as there should be nothing but despaire in vs and we should wish that we had neuer bene borne And nowe Iob addeth Or that I had bene caried from my mothers wombe too my graue and that I had bene as though I had neuer bene This is the seconde part of the prouerb which I sayde was vsed among the infidels namely that when men bee borne it were good for them to be soone dispatched and rid out of this life But as I haue touched alredy that were a smal regarding of the honour that God dooth vs in giuing vs suche dignitie and preheminence ouer all his creatures And if there were no more but this that he as it were mustreth vs in the ranke of his children and heires were not that an inestimable priuiledge which ought to appease all the griefes that can betide vs Specially let vs marke to what purpose God will haue vs too lyue heere in this worlde For if we die in our childhoode wee haue nother vnderstanding nor reason but as we grow in yeares so learne we that which was vnknowen vnto vs namely that God hath made vs after his owne image and giuen vs vnderstanding to knowe not onely that wee muste passe away heere belowe but also that there is a continuing lyfe in heauen and that that is the thing whereto hee calleth vs But if wee â—e taken out of the world as if wee had neuer bene we be disappoynted of this great benefite of knowing that God will bee our eternall sauioure and that hee giueth vs already some token of his fatherlye loue while wee be in this earthly wayfaring Therefore yee see it is an intolerable vnthankfulnesse when men wish to haue bene rid out of the way as if they had neuer beene borne For wee muste not thinke vppon the lyfe of man simply in it selfe but wee must set our eye vpon the end whervnto it tendeth whiche is that wee shoulde bee led too the hope that is as yet hidden vp in heauen â–ª whereof God gyueth vs some taste alreadye so farre foorthe as oure rawnesse is able too comprehende the same Also heere is too bee noted in what wyse wee may wishe too die and in what sorte wee muste not onely bee willing to lyue but also cheere vp our selues though wee lyue in lingering payne As it hath bene shewed heertofore we maye desyre deathe in respecte that wee ceasse not too offende God and for asmuche as wee bee compassed aboute with so manye corruptions as is lamentable to see wee maye well mourne and desyre God too delvuer vs from suche bondage and this is not onely lawefull but also requisite for vs to doo For if Gods spirite gouerne vs wee muste hate synne and all euill Neuerthelesse so long as man is in this worlde hee ceasseth not too displease god I saye take euen the vertuousest man that is and there shall alwayes bee some faulte to bee founde in him Therefore in hating our naughtinesse and sinne wee muste needes bee weerie of oure lyfe And why Bycause it holdeth vs in the thraldome and prison of so manye infirmities that are contrarie too Gods will. Ye see then howe the faythfull are alwayes weerie too lyue and linger in this worlde sithe they cannot serue God fullye as they woulde wishe And I saye that it is not onelye lawfull but also needefull for vs so to doo VVee see also howe Sainct Paule sayeth not that hee coulde haue doone so but declareth that it was beste for him that God shoulde take him quicklie oute of this worlde if hee had had no further respect but too himselfe And speciallie when hee sayeth wretche that I am who shall delyuer mee hee confesseth that if hee looked not further than too his owne presente state hee was vnhappye And when hee desyreth too bee delyuered from hence hee speaketh it not throughe humaine passion but of zelousnesse wherewith hee was dryuen by the holye Ghost and of a singular regarde that hee had to giue himselfe too goodnesse For hee sawe that that coulde not bee doone till hee were quite and cleane rid of this fleshe And that is the cause why hee was weerie of his lyfe And heere yee see howe wee ought too proceede in that behalfe that is too witte that oure misliking of our lyfe muste bee bycause wee knowe oure selues too bee sinfull Howebeit for so muche as men cannot atteyne therevnto God is fayne to pinche them too make them abhorre synne And for so muche as wee bee fayne too bee driuen too it by force yee see that this is one faulte in vs And agayne although God chastize vs and that by suche corrections wee bee warned too mislike of our sinnes yet wee hate them not except hee continue in making vs to feele the smart of them For if he withdraw his hande wee fall too oure olde byasse and wee coulde finde in our hartes to sit still in our owne workes if hee woulde let vs alone Yee see then heere the second vice And further oure hating of this present life iâ— bycause wee cannot lyue heere after oure fleshely lustes which notwithstanding are wicked and corrupte VVee woulde haue God to giue vs leaue to off end him yea if we could make such a bargaine with him our life shoulde be sweete and we wold desire nothing but to tarry heere VVe see then that the cause why men are weery of theyr liues is for that they cannot compasse their desires They hate not the euill that is in them nor the corruption of their nature which intangleth them but yet they be sorie that God giueth them not full scope to do what they lyste ne suffereth them to â—ake their delightes and pleasures heere after theyr owne inclination Agayne there is yet one other thing too bee condemned which is that wee keepe no measure and that although we haue good reason to hate our lyfe yet if wee fall to misliking of it it is doone to farre out of square But Sainct Paule in the place that I alleadged afore leadeth vs to the cleane contrarie For aliboughe hee call himselfe wretched or vnhappie desire to bee deliuered out of the pryson of his body Yet he commeth backe to this poynt that hee contenteth himselfe with the grace that God gyueth him Beholde sayeth hee I thanke my God throughe Iesus Christ For hee knewe well that God woulde not leaue him without helpe hee knewe that God woulde gyue him power to withstand the euill and finally that the infirmitie
hee dooth this or that Moreouer althoughe wee haue not any thing too alledge yet woulde wee that God should not conceale any thing from vs but that wee myghte enter intoo the greatest secretes that he hath And wee see howe sore our hartes are tickled in thys respect True it is that some bee more sharper set than other some bee but yet it is a common vice wherewith we be all of vs infected from the greatest too the least Therefore let vs marke well how it is tolde vs heere that Gods wisedome ouerreacheth the heauens and is deeper thā the depthes and also that it is in vayne for vs to desire to comprehend it in our brayne For that measure is farre too short insomuche that if a man had a hundred times more vnderstanding than hee hath yet could hee not atteyne to the hundred part of Gods wisedome Seeyng then that wee bee nothing and Gods wisedome is a bottomlesse depth haue wee not so much the more cause to hold our selues short and not too followe our owne fancies in seeking more than God giueth vs leaue to do Then let it come to our remembrante to saye whyther goest thou thou poore creature thou entrest into a bottomlesse pit wherout of thou canst neuer escape This is the warning that we haue to follow in this sentence But by the way let vs also beare in mind that whiche hath bin declared concerning the fauour that God sheweth vs in applying himselfe to vs and in shewing vs his workes so farre foorth as it is for our behoofe and profite to know why he doth thys or that ▪ And Gods applying of himselfe after that sort vntoo vs is not bycause he is bounde to vs for what bonde can there be or how can we chalenge him to do it But in so doing he sheweth how greatly he loueth vs seeing he cōmeth neere vnto vs so familiarly VVee heare how oure Lorde Iesus Christ sayeth to his Disciples I will no more call you my seruants ye be my freends by reason of the secretes that I haue shewed you for I haue familiarly told you all that I had in commission from my father And so seeing that God commeth so familiarly vnto vs we haue a great and singular record of his loue Therefore let vs learne to inquire of Gods works no further than he himselfe leadeth and ruleth vs so to do And this is wel worth the marking for we see men incline continually to some extremitie I tolde you already that there is such a pride in mans heart as hee would fayne know all things so as nothing might scape him and that euery one of vs is gyuen to that vice VVell then God sheweth vs that wee must not bee too wise and that we must with sobernesse content our selues to know that whiche hee disclozeth vnto vs Now hope we to keepe our selues from that vice and therewithall enter into the contrarie extremitie saying then must we shet our eyes and inquire of nothing Nay there is great difference betwixt a meannesse and nothing at all For God hath not made vs after hys owne Image too haue it sayd that wee shoulde become brute beasts by his consent and that wee shoulde haue so little regarde of the light that he sheweth vs as it shoulde be quite quenched in vs but lette vs learne to knowe so much as it pleaseth him to teach vs If God be our scholemaister and we giue eare to his speeche he is able to giue vs wisedome and discretion to comprehend his learning and wee cannot do amisse in it But if our Lord shet hys mouth wee also must shet vp our wittes and holde them in prison that wee take not libertie to say I would know this or I would know that For God will not haue vs to know more than hee hath shewed vs Seeyng then that these two vyces reigne in the worlde it standeth vs so muche the more in hande to marke what I haue sayde that is to wit that we should vse the grace and priuiledge which God giueth vs when he sheweth vs that which is for our profit to know Some will vse the common Prouerbe That Gods secrets are not to bee searched True it is that they are not to be searched sauing so farre forth as he maketh vs priuie to them and then are they no more secretes As how Ye see howe S. Paule calleth the Gospell a wonderfull secrete whiche hath beene hidden in God yea in somuch as the Angells haue bene rauished and amazed at it and highly honored it And yet neuerthelesse the same is an easie doctrine to vs For ther God vttereth his wil vnto vs yea and as ye wold say so forecheaweth our foode as there is nothing for vs to do but to swallow it downe he boweth vnto our rudenesse sheweth himselfe exceeding homely VVe see then that the Gospell is in it selfe so high a wisedome as wee of our selues can neuer arteyne vnto it seeing that the Angells comprehende it not and yet notwithstanding it is such a doctrine as ought to be knowne vnto vs yea euen to the rude and vnlearned sort according as sainct Paule sayeth in another place that is to wit for somuch as God hath there applied himselfe vnto vs But there are other secretes which are hid from vs add wherevnro God gyueth vs no leaue to atteine as yet True it is that at the last day we shall know all things but as now wee muste bethinke vs of that which S. Paule saieth that is to wit that we know now in part yea and darkely so as God giueth vs some forecast of that which shall be reuealed perfectly vnto vs when we be fully transformed into his image and glory So long therefore as we be clothed with mortall flesh let vs acknowledge our owne small capacitie and content our selues with what soeuer it pleaseth God to giue and discloze vnto vs There are then some secretes of God which he will keepe priuie from vs during this mortall life like as we cannot know what hee hath determined to do with this man or with that As for the faithfull they haue a sufficient witnesse that God hath chozen and adopted them to be his children and to inherite saluation But yet for all that they cannot see the registers of heauen to know whither they be written there or no. It is ynough for them that God hath giuen them a good copie of their election to looke vpon in our Lord Iesus Christ insomuch that being his mēbers they doubt not but God will auow them to be his children Howbeit we know not who bee the companie of the chosen wee know not who bee the castawayes as yet we know not wherefore God doth one thing or other and if we discourse of Gods prouidence and of the things that we see through the whole worlde wee shall be confounded in them For that streyt and secrete ordinance of God is to high for vs to atteyne vnto ▪ Yee see then that
brought backe to our birth to do vs to vnderstand that al the wit which we haue is Gods gift besides our nature And why Let vs looke vpon the power of men VVhen a little babe commeth out of his mothers wombe what wisedome bringeth he with him Verely some Philosophers haue well supposed that al the vnderstanding which we haue of our selues is but onely memorie and that it was requisite for vs to haue one sence inclozed in vs afore hand But yet is it to be seene that a childe hath lesse wit than silliest beast that is Let a man looke throughout all and he shall not finde any beast so brutishe nor so vnpurueyed of reason and vnderstanding as men are at their comming into the world Ye see then that man in himself is as it were the foale of a wilde Asse Let him â—ake as great account of himselfe as hee listeth but yet wee see what hee is neuerthelesse And howe is it that wee haue the spirit of vnderstanding when wee come too full age God must be fayne to giue it vs And so you see why it is sayde that the emptie man shall be indued with hart For in the Scripture this woorde Harte importeth vnderstanding Let vs marke then how it is shewed here that when we haue any wit or reason the same commeth not of our owne nature neyther do wee possesse it as though it grew vp with vs but it behoueth vs to know that it is an excellent benefite which God bestoweth vpon vs Seeing then that we haue it at his hande what an vnthankfulnesse is it of vs to abuse it against him Therefore let vs acknowledge his benefite in giuing vs wisedome and discretion when we come to age to knowe both him and our selues and to honour him Let vs learne then to hold our selues in humilitie and according as it pleaseth God too giue vs vnderstanding let vs acknowledge the same to come of him and let vs pray him to make vs to applie our wittes to such vse as we may alwayes walke after him and holde our selues vnder his awe vntill that beeing set free from this bondage of sinne we be conueyed into the heauenly glorie to beholde him perfectly as he is And now let vs cast our selues downe before the face of our good God with acknowledgement of our sinnes praying him to make vs perceyue them and to graunt vs the grace to applie our wittes and indeuer too consider what we be that is to wit wretched vaine and vnprofitable creatures vnable to do any thing of our selues so as he must be sayne to furnish and strengthen vs or else wee must needes vtterly quayle And that such knowledge of our owne weakenesse and feeblenesse may prouoke vs too returne with greater desire too the grace which our good God offereth vs seeking nothing but to bee filled with the same to the ende wee may honour and magnifie him in all respects vntill hee haue brought vs to the perfection wherevnto we bee called without swaruing one way or other for feare of turning out of the right way of saluation That it may please him too graunt this grace not onely to vs but also to all people c. The .xliiij. Sermon which is the thirde vpon the .xj. Chapter 13 If thou prepare thine hart and stretch out thy handes vnto him 14 If thou put the iniquitie from thee vvhich is in thy hande and that no vnrightuousnesse abide in thy tent 115 Then mayst thou lift vp thy face vvithout spot and thou shalt be sure and shalt not be afrayde 16 For thou shalt forget thy miserie and shalt no more haue it in remembrance than the vvaters that are passed by 17 And a time shall spring vp more bright than the noone day so shalt thou shine and bee as the morning 18 Thou shalt be safe bicause there is hope thou shalt dig a pit and lay thee dovvne safely 19 Thou shalt rest thee and there shall bee noman to make thee afrayed and many shall sue too thee 20 But the eyes of the vvicked shall sayle and forgo their refuge and their hope shall be turned into anguish of minde WEe haue seene heretofore the lowlinesse that ought to bee in men when they thinke vppon Gods works that is to wit that they must not presume to iudge of them after their owne fancie but they must vnderstande that forasmuch as Gods wisdome is infinite therefore they cannot comprehend the reason of his doings and that forasmuch as he is able to do all things no man ought to presume to let him but to giue him leaue to doo what hee thinketh good and al men ought to stoupe vnto him And now behold a second point which Zophar addeth which is that if we be desirous that god should be fauourable and merciful to vs we must seeke him with a pure and right meening minde and without hypocrisie Thus ye see in effect what is declared here And afterward for a conclusion he addeth that such as are smitten with Gods hand cannot excuse themselues howe soeuer the cace standeth that their owne sinne should not be the cause of all the miserie that they indure But verely such things are misapplied to Iobs person and yet notwithstanding the same ceasseth not to be good for vs Therefore let vs bethinke vs too profite our selues by it And first of all whereas it is told vs that God will be gracious to all such as seeke him vnfaynedly the same is often ynough warranted vs through all the holy scripture and God allureth not me vnto him to deceyue them when he sayth Turne vnto me and I wil turne vnto you Hereby he declareth that hee is alwayes willing and readie to do vs good if we let him not on our side So then let vs marke that whensoeuer we seeke God he will bee at hande with vs yea euen with all grace and blissing But wee must also marke the meane of seeking god For we see how men beare themselues in hand that they haue desired nothing but that God should be mercifull to them and that they haue bene desirous to yeeld themselues vnto him and that their cheef desire is to honour him and yet for all this they draw quite and cleane backwarde But in this text is declared in what wise God will be serued and what he requireth and alloweth And therefore he sayth that first of all wee must settle our heart and stretch out our handes vnto him and afterwarde put all wickednesse out of our hands that none may dwel in our houses Behold I say how men may obey God and not turne aside from him namely by beginning with the soundnesse of the heart bycause God abhorreth all dissimulation But contrarywise we see how hypocrisie reigneth in such wise in our nature as our hart shrinketh alwayes backeward and we make many countenances and many apish toyes and mowes so as it shoulde seeme we be altogither on fire with zeale to Godward and outwardly all
in it Besides this if men haue had thē in estimation God maketh thē despised insomuch as it is sayde that be poureth out reproch vppon them Heere are three things ▪ wherof two are visible in mainteyning of princes the third is secret The two visible things are Force and wisdom ye see a king reigneth whēce hath he that authoritie If he be wise or if he haue skilfull counsellers so as things be well guided and that they aduise him in hys affayres and lay for them aforehand beholde that is one meane The other is when a king hath men and greate furniture of warre is well alyed and hath strong holds in his countrie Thus ye see the two things that we perceiue to be the standards of the kingdomes Principalities and states of this world that is to wit Force and wisdome But God ouerthroweth their force so becommeth it nothing worth And he will take away the wisdome of those that be of great forecast ye shal see them all so daunted as they haue lesse wit than little children There is a third thing which is secret to the world which is that God imprinteth a certain maiestie in Princes so as they be honored and it is not knowne why according as it is sayde in Daniel that when God minded to stablish the great Empire of Chaldie he put a feare and terror of it into al creatures Looke vpon Balsasar and looke vpon Nabuchadnesar who were kings God magnified them in such wise as the birds of the ayre stoode in feare and awe of them And wherof came such a conceyt euen of that that God had printed his image in them Considering the pride that is in all men let not vs think that kingdomes could stand stedfast except God mainteyned them by the meanes aforesayd Euery man would be a Lord and no mā would beare the yoke There is such statelinesse in the nature of all men as euery man esteemes himselfe worthie to be a king How commeth it to passe thē that men suffer a smal number or some one alone to reigne ouer them but bycause it is Gods wil that that order should be among mē And now it is sayde that God will poure out contempt and reproch vpon those that haue bin noble and whom men haue reuerenced so as God will make them a laughing stocke insomuch that men shall flout them and make none account of them VVhy so Bicause it belongeth to him to set vp and to pull downe Therfore let vs marke well the three things that are spoken of here Do the Princes of this world trust in their munitions and fortresses in their people and reuenewes and in all that can be had to mainteyne them O it is sayd that God will cut their bandes asunder abate their forces and vnbuckle their girdle So then it is in vaine for princes to think that they shall continue euer bicause they bee well stored fenced and furnished with all things at their hartes desire For as soone as God shall but blowe vpon them nothing shall auaile thē If Princes trust in their wisedome it shall happen to them likewise And we see also how the Prophets mocke at the vaine ouerweening that was in the vnbeleeuers and enemies of god VVhere are the sage counsellers of Pharao Hath not Egypt had the renoume vntill now in such sort that if there were any greate policie in the worlde it was there And behold they be dulled bereft of discretion and howe are they vanished away in that wise who would haue thought it It is God that hath done it sayeth the prophet Esay So then let those that be the great ones of the worlde learne to humble thēselues let them not bee caried away with this fonde ouer weening as though they were able to mainteyne thēselues by their own wisdome and strength for wee see that all that geere is but smoke before god But if the great men of the world cānot yeelde themselues therevnto nor herken to this doctrine at leastwise let their example serue for our instruction let vs thinke vpon it and be it knowne vnto vs that God hath shewed vs no small fauour in that hee setteth Kings and Princes vpō the scaffold to teach vs to the end that euery of vs should humble himselfe and walke aduisedly knowing that God gouerneth all things and that he disposeth of his creatures at his owne pleasure Then shall Princes be blinded but in their persones God giueth vs a profitable instructiō if the fault be not in our selues The little ones therfore must vnderstād that it is a singular fauour that God sheweth them when he teacheth thē so in his schoole and in the meane while leaueth those a far off that are highliest aduaunced in the world Herewithal also let vs marke well that if God do so chaunge the states of Princes and abate the force of those that seeme to be so puissant and strong as al things quake vnder thē what shal become of such as are nothing in cōparison of them Let vs go boast of our owne greatnesse and strength Looke vpon these great Kings and Monarkes that haue Lorded ouer al men how God hath cōfoūded them in the twinkling of an eye and I pray you what shall become of these glorious fellowes that haue nothing in comparison when vnder colour of I wote not what they thinke themselues to be maruelous men beare thēselues in hand that they ought to flie aboue the clowds bicause they haue but one peece of a finger vpon other men and yet are but as Idols thēselues God needeth not in that cace to vtter any great iudgemēt worthie of remēbrance for their foolishnes is a laughingstocke euen to little children And thinke we then that God leaueth such ouerweening pryde vnpunished seeing it stinketh so in the sight of the world that it cannot bee abidden moreouer hath no ground nor colour And as for vs that are priuate persones let vs be well ware that we set not vp our bristles For it is Gods peculiar office to daunt the proude and to resist them And the more they labour and striue to aduaunce themselues so much the rougher must Gods hande be to cōfound them Therefore let vs bee afrayde to lift vp our selues agaynst God for his hande is ouerheauie if wee come against it Furthermore as I haue touched alreadie wee muste vnderstand that men must not glorie in their owne skil and wisdome For we see what is sayd here of Iudges Coūsellers Kings God to mainteyne common weales which is a holy thing in this world bestoweth of his spirit vpon those that are not worthie of it Kings or their Coūsellers or such as haue charge too gouerne the people may haue some wisedome howbeeit not of themselues but for so much as God setteth them in that state it is requisite for them to haue some peculiar thing whiche is not of their owne nature And God doth this
Yea for hys word is the cresset that must serue too that purpose as S. Peter discourseth Although then that there be nothyng but darknesse in the world yet shall we be well guyded if wee followe the doctrine of the holye scripture But yet aboue all things God must bee fayne too inlighten vs with hys holy spirite hee must take away the kerchiefs where with Satan hath blindfolded vs and hee must open oure eyes Seeyng then that it lyeth in him only too do that let vs craue that grace wyth all lowlinesse vtterly distrusting in our selues And moreouer let vs marke the saying that is added Lorde seeyng thou hast couered theyr eyes thou wilt not exalte them For when Iob sayeth that the blind folke of whome he speaketh shall not be exalted hee meeneth as I haue told you before that they shall bee confounded and God shall laugh them to skorne and make them a iestingstocke Therefore let vs bee afrayd least when wee bee destitute of Gods spirit and of the lyght which wee should receyue thereby we be confounded in the end and our Lord cause vs too be driuen foorth headlong like wretched beastes and so wee fall intoo so manye irksome thinges as euery man bee ashamed of vs and yet in the meane whyle we ourselues perceyue not our owne shame For behold how the world goeth with all those whome God hath giuen vp too a lewde mynd how that as Sainct Paule sayeth in the first Chapter too the Romanes when God hathe bereft men of witte and reason they shall no more discerne aught at all And in good fayth wee see howe the wretched idolaters cast themselues downe before a pecce of wood to worship it and is not that a beastly thyng Yes verely Howbeeit when God hath blinded men after that sort they must needs become starke beasts and fall from euill too euill and finally giue themselues ouer to so shamefull deedes as they forgo all countenance of honestie and fall too working against nature and too dooing of things which men would abhorre If we would but looke vppon drunkards which are as swine if wee would looke vppon whorehunters whiche are so chafed with the fire of their owne lust as they haue no more modestie nor honestie in them ought we not to tremble at the sight thereof knowtng that all of them are the frutes of Gods vengeance when he blindeth men and sieleth vp their eyes in suche sorte as they bee not able to see or discerne aught any more And yet is not this the last parte of their cōfuzion VVe must come to that which the prophet Esay sayeth VVhen God hath spoken of his punishing and of his blynding of men and vntill when sayeth the prophet vntill their Cities be beaten downe theyr people destroyed and nothing left vnconfounded See what the frute is of this blinding of men And therfore we must walke aduisedly in feare and pray God that he wyll neuer suffer vs to haue our eyes so blyndfolded Thus much concerning this sentence Now Iob addeth That hee which telleth his freend flattering tales shall haue the eyes of his children to fayle Heere Iob speaketh according to the circumstance of the place For wee haue seene heeretofore of what opinion his freendes were namely that it might be perceyued and iudged in this worlde whiche be Gods chozen and which be the reprobates But that were as much to say as there were no last iudgement wherevntoo any thing should be reserued For if wee wyll esteeme of men according to Gods present handling of them heere what a thing were it Ye see then it were a very vntoward doctrine to iudge so But Iob vseth this worde Flalterie of set purpose as if he should say he that preacheth prosperitie to his freend that is to say he that shall say to a man Gotoo thou art happie thou art beloued of God for thou prosperest thou liuest at thine ease thou art rich and in the fauour of the world he I say that talketh after thys sort is cursed so as the eyes of his children shall fall out that is to say hee shall be accursed not onely in his owne persone but also in his ofspring And heereby we be warned first not to rest our selues vpon the prosperitie of this transitorie life for that will bring nothing but flatterie Marke that for one poynt And this lesson will greatly auauntage vs if we can practyse it throughly It is sayd too be a flatterie when men rest wholly vpon the prosperitie of this transitorie and worldly life And why For they beare themselues in hande that they bee beloued of god And this was the cause of the ruine and destruction of the Sodomites Liued they not in pleasure and ease whyle their arreignement was a making in heauen Verely that was the sentence that was giuen and pronounced againste them in the persone of Abraham Sixscore yeeres before the Flud the world did so exceede in delights and pleasures as it seemed that God shoulde no more haue any charge of men and they were sore abashed at their suddayne surprizing when they doubted it not So then it were a playne falshood too esteeme Gods fauour by the present prosperitie And therefore let vs not take occasion to flatter our selues for it nor to say O God loueth and fauoreth vs for he prospereth vs I say let vs beware wee beguyle not ourselues after that sort for that will bee but our confuzion Thus yee see what this word Flatterie importeth And therewithall wee haue to note that it is too wretched a dealing both for our selues and for our neybours when we vse the sayd flattering And why For euery man dazeleth his owne eyes and seeketh too lift vp himselfe against God when he is in prosperitie And again we deceyue our freendes also For wee make them that are at their ease to beleeue that they bee as good as in Gods lap yet for al that they be as it were in the gulfe of hell or very neere it Therefore it is not without cause that Iob doth here pronounce such greeuous punishment against those that preach prosperitie after that sort to their neighbours VVhat is to be done in effect VVhen we be in prosperitie let vs cheere vp one another to serue God to busie ourselues in yeelding him thāks for the goodnesse that he sheweth vs And when we be in aduersitie let vs take the promises that are giuē vs to cōfort vs withall and make them to serue our purpose And therewithal let vs be alwayes ready too receyue aduersitie notwithstanding that God do shew himself gētle and louing towards vs I say let vs not ceasse to prepare ourselues to chastizement but let vs bee willing to receyue the stripes of hys hand if it please him to handle vs rigorously Furthermore let not our mind be troubled to say that God doth hādle men heere according to their deserts But whensoeuer he afflicteth vs let vs vnderstand that he chastizeth vs for
we may discourse curiously vpon the holy scripture we may bring many faire allegacions but yet all shal be but vanitie till we be come to the point that we can iudge aright of that which our Lord requireth of vs when he sendeth vs chastizements and afflictiōs And herevpon to conclude his matter Iob sayeth that his dayes are passed his thoughts vanished and all his enterprizes broken of and disappointed and that he had bad darknesse in stead of the light and when he thought that the day sprang he had night To be short he sheweth vs that there was no end at all of his miseries and that there was no hope that euer he should continue as touching the present life And for this cause he addeth Then sayd I to rottennesse thou art my father and vnto the dust thou art my moother and my sister As if he should say It is not for me to regard eyther kinsfolk or freendes any more here bylowe For God hath hidden me from them and cut me of from the rank and companie of the liuing I am like a wretched carion and I must not looke to returne again to say that any creature can ease me That matter is out of all question so am I vtterly dispatched there is no more remedie in my cace VVhat is mine expectation I haue no more sayeth he when I haue looked vp and downe I must go downe into the pit and my bedde must be bylowe that is to say in death whatsoeuer I hope for or how soeuer I build for the Hebrew woord that Iob vseth may come of building And it is a verie fit similitude when he speaketh of hope or expectation and yet neuerthelesse hath an eye to this building There was a doubtfulnesse in the woord as in respect of the signification Therefore it is all one as if he had sayd Although I bee patient and prolong my miserie continually yet remayneth there nothing for mee but the graue And he likeneth this expectation of his to a building I may well builde sayeth hee in thinking there is still some hope left for me but shal I speede euer the better No sayes he VVhen I haue builded my best I shall haue none other house but my graue It seemeth that Iob speaks here as a man that had no more taste of the heauenly life nor wist what Gods mercie ment But it behoueth vs too consider too whom he telleth his tale True it is that heretofore when he was in his fittes and disputed against God he shewed wel that he had terrible conceits which notwithstanding he resisted But after he hath treated of the fitts that he felt he sheweth what the follie of them is which would haue Gods fauor to vtter it self vnchaungeably in this present life vpō the good and faithful and that if God shewe not himself merciful here in the open face of the world towards those that are his it ought to be concluded that he hath forsaken them and they be vtterly past hope of recouerie Iob mocketh at this geere So then he telleth his tale too such as would see mennes full payment in this transitorie and decaying life But it were an ouerfroward doctrine to iudge so as I haue declared alredy VVherfore let vs mark that Iob is not here as a mā in despayre but he reproueth the follie of such as sayd they were his freendes and yet would make him beleue that euen here in this worlde wee shall surely perceiue whither wee be in Gods fauour grace or whither we be forsaken of him For the better cōprehending hereof let vs looke vpon the argument that S. Paule maketh when he intendeth to assure vs of the last resurrection VVe are sayeth he the wretcheddest of all men on the earth Let a man compare the Christiās with the despyzers of God with the Heathen folke with the hypocrits and with all them tha spyte God to the ful see which of thē are best intreated It is certaine that take one with another a man shall see more prosperitie in thē that are giuen to all euill than he shall doo in them that walke in the feare of god And why For as our Lord is neere vnto vs and watcheth ouer vs so if we do amisse he amendeth it as a man will haue more care to correct his children thā his neyghbours God therefore to shew the loue that he beareth vs chastizeth vs whē he seeth vs do amisse Againe he intendeth to proue our obedience as good reason is he should and he intendeth to ratifie our faith For faith is so preciouse a thing that it deserueth to be tried as gold and siluer or rather more as S. Peter telleth vs And moreouer we know that the Diuell ceasseth not to practize all that is possible against vs and after as he seeth vs heedfull in the seruice of God so much the more is his rage set on fire Also looke how many wicked folk there are so manie enimies haue we and Satan serueth his turne by them to trouble vs Therfore we must not maruell though Gods children bee most miserable in this world And S. Paule vseth the selfsame argument to shewe that we looke for a better state Sith that mē shake vs of sayeth he sith they treade vs vnder their feete sith we be a reproch and laughingstocke to the whole world in what cace were we if we hoped not for the resurrectiō that is promised vs that our lord Iesus Christ must come and that then we shall perceiue we haue not serued God in vayne If we had not this there were no more God in heauen there were no more Iustice there were no more prouidence Ye see then how S. Paules argument muste serue vs as a key to open this text Yee see mee sayth Iob here as a man past hope VVhen I haue made all my windlasses I must be fayne to come to the graue there is my lodging I see nothing but rottennesse round aboute mee Sith it is so will yee make mee beleeue that God doeth handle men here beneathe thereafter as he doeth loue them or hate them For as for mee I knowe I haue indeuered too serue God and I am not disappointed of myne expectation Yet do I see my self handled as roughly as may be euery man lookes a skew at mee I am as a gazingstocke and a cōmon by word VVhat remaineth thē Eyther I muste burie all the benefits and priuiledge that God hath giuen mee and cast them quite away or else I must conclude that God mocketh and abuseth his seruants and that it is in vaine for thē to trust vnto his promises And would ye haue me to fall into such a wickednesse Then sith the cace standeth so let vs vnderstād that we must not iudge of Gods loue or hatred by the things that we see now But let vs procede further and consider that God loueth those whom he scourgeth and keepeth the taste of his goodnesse in store for them
prouiso that hath bene set downe by me I say we must beare in mind that Gods iudgements go not all after one rate in this world nor are executed after one visible maner that our senses may perceyue them Sometimes God causeth his children to be tossed frō post to piller as we see nother is it of the present time only that S. Paule sayd we be without reste Meeneth he that it is a curse layd vpon Gods children that they should bee alwayes wandering in this world No For therby they be taught to seeke their heritage rest that is prepared for them aboue Therefore whereas the faithfull are as birdes vpon a bough as men say so as they wote not where to abide but are remoued to fro it is not executed vpon them as a curse but rather it is turned wholly to their welfare saluatiō Howbeit as oft as we see our Lord leaue the wicked the despyzers of his woord it behoueth vs to vnderstand that he giueth a taste of his curse in that cace Againe when they dwell quietly in their houses and noman troubleth them God hath thunder and brimstone in his hand and can soone destroy them For although all men fauour them and that the worlde maynteyne them and holde them vp so as they be throughly fenced on all sides yet can not al that shet the gate against God but that he may reuendge on his side when he listeth Immediatly there followeth that his roote shall wither beneath and his boughes bee cut of aboue Here nowe againe Bildad dothe vs too vnderstand that the wicked shall be cōfounded notwithstanding that their state seeme as happie as any may bee For therevnto dothe this similitude leade vs Certesse he likeneth them too a tree that is rooted in the ground Marke me a tree that is well planted afterward spreadeth out aboue as wel in trūke as in boughes which bear leaues floures and frute and euen such is the outwarde shew of the wicked and of the despyzers of God such similitudes are well woorthie to be noted For as I haue declared alreadie we must not be greeued at al when we see that God doth not at the first dashe punish those that steppe out vnto euill but rather seemeth to beare them good will and to heare their petitions This troubleth vs and our desires boyle within vs so as we would faine that God should take vengeance out of hande So much the more then behoueth it vs too marke well how it is sayde here that the wicked may wel be like vnto fayre trees according as it is sayde in the. 37. Psalme I haue seene the vngodly aduaunced so high as he seemed like a Cedre of Libanus For like as Ceders are higher than other trees euen so are the wicked among men in somuch as it seemeth that all men els should stoupe vnder thē But what for that I went by sayeth Dauid and kept on my way and when I came backe againe I sawe there was no print of them remayning VVhereas he sayeth he went by he meeneth that he taried paciently til God had accōplished his worke and that the full time was come Euen so must we do when wee see the wicked in prosperitie the same must not hinder vs from following our course till we be come thither as God calleth vs Thus yee see what wee haue to marke in this text for the first poynt Secondly it behoueth vs too marke this threatening that when the wicked shal haue taken deepe roote and be come to such prosperitie as there is no likelihood that euer any winde or storme shall shake them then shall their roote wither beneath that is to say then will God worke after such a sorte as they shal be throwne downe and consumed and theyr braunches shal be cut off aboue that is to say God will persecute them by all meanes Now when wee see this let vs resorte to the promises that are giuen to Gods children according as it is sayd that the man which feareth God shal be like a tree planted by a riuers side which alwayes draweth moysture and nurrishment too it and that such as are of a perfect beleefe in God are like thervnto as it is sayd in leremie Therefore let vs pray God that we may draw moisture from him and that the thing which is spoken in another place of the Psalmes may be fulfilled in vs namely that the rightuous shall florishe as the palme tree prosper euen in the house of the Lord Also let vs pray our Lorde to nurrish our roote beneath that although wee carie no outwarde shewe before men yet we may not cease to haue our life hidden in Christe And that if it please him to giue vs any countenance the same may be to the magnifying of his blissing so as wee may be an example and record of his goodnesse and that if it please him at any time to cut off our boughes he wil also make that to turne to our profite as when a man cutteth or shreddeth a vine it is to make it beare good fruite afterwarde whereas if it were lette alone it would growe wilde Then let vs be sure that if it please God to cut off our boughes it is too make vs yeelde the more fruite in him by taking away that which is superfluous in vs that all things may turne too our benefite Besides this it will serue also to restreyne vs frō being tempted to pray God to make vs like the wicked ▪ that is to wit to make vs prosper as they doo Thus much concerning this similitude And it is also sayd that their memoriall shall perish in earth and that they shall haue no more renowme any where True it is that we must not put our trust in this worlde too seeke renowme and glorie here For the holy Scripture mocketh such kinde of vanitie saying that such as doo settle their names in earth know not what God and his kingdome meene Therefore wee must not be desirous too make our selues renowmed in this worlde Yet is it not in vaine also that God hath promised it as a blissing too his children that their name shall continue for euer and that it shall be blissed And how is that It is bicause our Lorde spite of the churlishnesse of the worlde will notwithstanding make his seruants honorable and in good estimatiō They may be despized for a time yea and subiect to many slaunders and reproches But God will deliuer them at length and bring to passe that their rightuousnesse shal be knowne Ye see then that the memoriall of good men and Gods children shall be blissed True it is that this is not alwayes accomplished in the world but yet it falleth out so oftentimes Againe whereas God speaketh of renowme or memoriall he meeneth it in respect of such as haue discretion too iudge For the vnbeleuers are blinde and ignorāt in discerning Gods children aright but yet doth not that diminish any
thing of the promisse that God maketh vs But now let vs come too Bildads saying that the memoriall of the wicked shall perish Let vs marke that his so saying is a curse peculiarly belongyng to the despizers of God according to that which I haue touched alreadie For they bee drunken in their foolish ambitiō so as they beare themselues in hand that their name shall neuer fade in the worlde but men shall haue it in remembrance for euer But we see how it goeth cleane contrarie with them For what is the cause that they turmoyle themselues after that sorte It is too haue men to talke of them VVell then are the despyzers of God desirous to make themselues renowmed in the mouths of men God will turne it quite and cleane to the contrarie For if their remembrance continue it shall be in reproche and men shall not speake of them but in skorne and mockage And as for them that haue bene caried away with this sayd vaine desire do we not see that God hath buried them so as menne coulde no more tell what was become of them VVhereas it seemed that they should be talked of while the worlde indured and whereas they themselues surmized that euery of them should become greatest for although they sawe many go before them yet did euery of them thinke with himselfe I shall be chiefest yet hath God buried them as I sayde afore and if men speake of them after what maner is it Euery man is made priuie too their naughtinesse and shame And doth not this come of the sayd curse of God Therfore lette vs marke that Bildad hath expressed here the chiefe thing that those kinde of men seeke whiche are giuen to the worlde And that ought to bee well marked For if God make our name to perish too the worldward what loze wee by it what harme haue wee by it For wee knowe our names are written in the booke of lyfe Be glad sayeth our Lorde Iesus Christ too his Disciples for your names are written in Gods registers too your euerlasting saluation Is not this ynough to content vs VVee be not like these fooles that haue none other immortalitie than to make themselues to be spoken of For that were ouergreat fondnesse But wee know that God hath written our names in his booke and ingroced the recorde with his owne hande that is too say in his owne euerlasting determination for Gods hande is the vnchaungeable ordinance that hee hath appoynted and afterward ratified the whole with the bloud of our Lord Iesus Christ finally sealed it by the working of his holy spirite Seing then that wee haue our memoriall there among the Angels of heauen and among the Patriarkes Prophets and Apostles haue wee not cause too be concontented And so albeit that our remembrance be razed out of the worlde yet shall wee looze nothing by it But wee see that God maketh the memoriall of his seruants to be blissed as I sayd afore notwithstanding that they be despyzed for a time and counted in the world to be dirt and dung as Saint Paule speaketh for he likeneth them to guttes full of filthinesse that are cast away Thus then the faythfull are exercized for a time yea they are vnder the curse of men as though they bare al the sinnes of the worlde but in the end God maketh their rightuousnesse to shine foorth as the breake of the day and they are had in blessed remembrāce VVe see that Abraham in his time was despized and shaken off VVhat may a man thinke of Iacob and yet we see that their memoriall is blissed Euerie man ranne vpon Dauid they cursed him they spited him he became as a worme of the ground he was made a skorne and mockingstocke to the veriest rascalles and euery man did as it were lothe him and yet notwithstanding we see that his remembrance is blissed yea euen in Gods Churche For as for the vnbeleeuers a man must not seeke to haue any renowme or remembrance among them bicause they bee wretched blinde soules that cannot iudge nor are able too discerne betweene white and blacke Thus ye see what we haue to marke in this sentence And consequently heere is added That they shall bee cast out of light into darkenesse that they shall bee driuen out of the worlde that they shall haue neyther children nor Graundchildren-among the people and that they shall haue no ouerliuer or heyre in the lande where they dwell Heere Bildad confirmeth the matter that hee had treated of which is that if God make the wicked to prosper that is not alwayes And that is verie true For what happinesse is there in their state seing that all their laughter muste be turned into sorow So then let vs assure our selues that the present light of the wicked serues but to leade them into the way of darknesse VVhen we heare this if wee be in darknesse that is to say in aduersitie according also as the worde importeth so as we wote not on which side to turne vs bycause we be besette with so many miseries round aboute as wee see no way out of them well let vs for our parte assure our selues that the same darknesse be it neuer so great shall be a pathe to leade vs to Gods light For hee hath wonderfull meanes to leade his children too saluation yea euen when he seemeth fully minded to destroy thē Are we then as it were vndone Let vs assure our selues that by that meanes God draweth vs to saluation Are wee in thicke darknesse let vs assure our selues that he can well bring vs to light Thus yee see what wee haue to gather vpon this text Contrariwise do wee see the wicked puffed vp with their nobilitie and make great braueries and spread out their wings VVell it is true that they are in greate brightnesse but lette vs tarie till God performe that whiche is sayde heere that is too witte till hee bring darkenesse vppon them Thus as wee see heere is a verie profitable thing for vs to knowe whiche is that although God make the wicked to prosper for a tyme their cace is neuer the better for it for alwayes the ende muste bee looked vnto And contrarywise thoughe the poore faythfull ones bee distressed heere so as they wote not where to become their state is neuer the worse for all that And why Let vs looke vpon the ende whiche is that by this darkenesse God meeneth too bring them light Againe whereas it is sayde that the wicked shall haue neyther children nor ofspring nor leaue any heires in their dwellings that is according to the curse of the lawe For it is sayde that issue is a blissing of god And although our Lorde would that all the benefites of this life should be dedicated vnto him and that men should acknowledge him to bee the authour of them and yeelde him prayse for them yet notwithstanding he auoucheth it to be a speciall benefite when he giueth men issue Now
although the law were not written in Bildads time yet had hee the same doctrine printed in his hart by God ▪ that is to witte that our Lorde will roote out the wicked so as hee will not leaue one of their race but al shall be brought to naught If any man alledge that our Lord doth often suffer euen his owne children to be barraine the answere herevnto is that such maner of cursings are oftentimes turned into blissings vnto Gods children Neyther must we make a generall and indifferent rule to say that God doth in all caces woorke his sayings visibly to the eye For wee muste leaue the choyce of that too himselfe too dispoze thereof in time and place as he shall thinke good VVee may see then that sometimes a faithfull man and one that feareth God shall haue no issue in the worlde and yet is it not too bee sayde therefore that hee is cuised of god For beholde the first rightuous man what issue left he behinde him Yea and when the promise was made to Abraham that his ofspring shoulde bee as the sande of the Sea and as the starres of the Skie Had hee a great number of children How many children left he after his death True it is that hee had diuerse other children besides Isaac but God did cutte them off according also as they were not woorthie too bee Abrahams children True it is also that after him his sonne Isaac had but two children and one of them was a murtherer in his hart by meanes whereof he was faine to put away the other and to banish him his house VVee see then that although the godly leaue no children after their deceasse yet are they not therefore the lesse blissed of god For they haue an euerlasting fatherhood in heauen in that it pleaseth God to ioyne them not only with all the Saincts and faithfull ones but with the Angelles also But as for the wicked it is too bee knowne that the want of issue is a curse of God vnto them For to their seeming all were forlorne with them if they might not haue an heyre to succeede them And God disappointeth them of it by his rightfull vengeance and as by a punishment meete for them bicause it is altogither against their liking This is it that wee haue to marke in this streyne Now furthermore Bildad concludeth in the end that such as come after them shall be amazed at it and suche as go afore them shall be afrayde and that such is the dwelling of the wicked of those that feare not God. This serueth to cōfirme his matter that is to witte that God will punish the wicked in such wise as the worlde shall be astonished at the sight of their state it shall be so vnhappie This saying is verie true and we ought to aduaūtage our selues greatly by it and beare it well in minde prouided that we follow not Bildad in inclosing Iob and all suche as are afflicted within the sayde cursednesse And why For as I haue sayd aduersities light vpon Gods children as well as vpō the wicked VVee must alwayes beware that we let God alone with the guyding of all things as vnto whome it belongeth So then if we be poore and afflicted so as the world esteemeth vs as wretches let vs not therfore ceasse to rest vpon the goodnesse of our God and too wayte his leysure till he deliuer vs for a full adoo from all oure necessities and afflictions which thing he will do if we referre all vnto him Now let vs fall downe before the face of our good God with acknowledgement of our faultes praying him too make vs feele them in suche wise as wee may humble our selues and be sorie for them and learne to take more profite of the miseries and aduersities that are sent vs in this worlde than wee haue done hithertoo that vpon the knowledge of our faultes and sinnes wee may enter into examination of our lyfe to mislike of our vices to the ende that being receyued to mercie by the meane of our Lord Iesus Christ we may haue the more matter and occasion to trust to his goodnesse for the time to come so that whereas wee haue to walke through many miseries and aduersities in this worlde we may not therfore ceasse to obey him alwayes to the end That it may please him to graunt this grace not onely to vs but also c. The .lxix. Sermon which is the first vpon the .xix. Chapter IOb ansvvered and sayde 2 Hovv long vvill ye greeue my hart and vndermine me vvith your vvordes ▪ 3 Yee haue alreadie ten times put me to confusion and are not ashamed and yee are hardened agaynst mee 4 If I haue done amisse my sinne shall abide vvith mee 5 But you magnifie your selues and vaunt your selues at my miserie 6 Knovv ye that god hath beseeged me vvith his povver beset me roūd about vvith his nets 7 If I crie out by reason of violence heansvvereth me not If I shreeke out yet haue I no right 8 He hath shet vp my vvay so as there is no passage out and hee hath put darknesse in my path ▪ 9 He hath bereft me of my glorie he hath taken the crovvne avvay from my head 10 He hath destroyed mee on all sides and I am vanished avvay he hath taken avvay my hope as the hope of a tree 11 His anger is kindled against me and he counteth me as his enimie 12 His armies are come they haue inclosed me they haue pitched their camp about my tent WE haue seene what Bildads intent was in rebuking Iob. He tooke this for a general groūd that God leaueth not the wicked vnpunished And thervpō he concluded that Iob muste needes be of that number sith that God afflicted him so greuously But Iob disproueth him bicause it is not for men to deeme of his life by the aduersities that he endured forsomuch as god punisheth him not for his offences but executeth some other determination that is secrete and vnknowne to men Howbeit before he come to that poynt he cōplayneth of his freendes for being so hardharted towardes him Yee are not ashamed sayth he to put me too confusion so often times alreadie you haue hardened your selues agaynst mee or you haue made your selues straungers to mee for the Hebrew worde may import the one as wel as the other But the fittest is that they had hardned themselues in not hauing pitie nor compassion vpon his miseries Now then wee see whereto this plaint tendeth Howbeeit whereas he sayth that if bee haue done amisse his sinne shall abyde in him therein he sheweth himself to haue bene ouer-passionate For if he had done amisse it was for him to receyue correction peaceably But to say let me alone I shall beare mine owne punishment no man shall take harme by my sin but my selfe is a maner of speaking that agreeth to an vnreclaymable and desperate person rather than to a childe of god Neuerthelesse
But if it seeme that wee haue loste our time in running to our God too bee ayded at his hande what will become of it Shall wee not bee as good as in despayre Yet is it Gods pleasure too exercize his children after that manner by hyding himselfe from them and by making no countenaunce of hearing them or of regarding the miseries that they indure True it is that he hath promised too bee readie too helpe vs as soone as wee desire him yea and that hee will not tarie too bee sued vntoo but will preuente oure requestes And that is it that maketh the temptation muche greeuouser namely when God seemeth too haue dallyed with vs and too haue gyuen vs a vayne and frutelesse hope But let vs vnderstande that seeing he hath exercised his children so heretofore we must not maruell though he do the like to vs nowadayes VVherfore let vs wait paciently and we shall see by the ende that he hath not forgotten vs ne ceasseth too heare vs althoughe hee shewe not oute of hande in the open syght of the worlde that hee hath his hande stretched out ouer vs And out of doubte if wee bee pacient and able too continue in prayer it is a token that God hath heard vs alreadie For if hee had not preserued vs after that manner were it possible for vs to haue continued one minute of an houre as hath beene declared But it behoueth vs to come to the euill that is in vs For the cause why God delayeth his helpe and dryueth off the time is for that we pray not to him so hartily as were requisite Euery man will saye hee passeth not for praying and in deede if men bee asked whyther they haue doone their indeuer to pray to God to haue mercie vpon them euerie one will answere I haue prayed as muche as is possible But all they that speake after that manner knowe not what prayer meeneth VVee go as coldly to it as to any thing And do wee thinke that God ought to receyue suche requestes as are made but for fashion sake and ceremoniously onely Then let vs marke that God seeyng our coldenesse and negligence aydeth vs not so soone as wee desire too the intente too quycken vs and to inflame vs with greater desire that by the same meanes oure fayth may bee the better tryed Or else if wee pray too God after a sorte and that there bee no negligence in oure prayers yet wyll there bee some rebelliousnesse hydden in vs as wee see heere in Iob. True it is that Iob prayed but was it suche mildenesse as was meete No but hee was rather too impacient After what sorte then muste wee go vntoo God Sainct Paule gyueth vs a rule of it saying that wee muste pray to him incessantly with gyuing of thankes And although wee be tormented and ouerpressed with aduersities yet muste wee not ceasse to sighe and grone yea and therewithall also continuallye blisse the name of God in oure prayers and submit oure selues vntoo him If this bee wanting it is no praying it is rather a defying of God as if a man shoulde go summon his enimie and defye him Yee see then that oure prayers are sometymes like vntoo summonings according as wee make them vntoo god And howe is that The greatest honour that God requireth at our handes is that wee shoulde call vppon him in all our aduersities Nowe in steede of dooing that homage to him we come to spyte him Therefore wee must not thinke it straunge that hee shoulde stoppe his eares agaynste oure prayers and make no countenaunce too helpe vs when wee crye vppon him So then lette vs haue these two things that is to witte lette vs pray to God with an earnest minde so as it may not bee onely with liplabour or with casting foorth some sighes at aduenture but with beseeching him from the bottome of our harte And secondly lette there bee no pryde in vs to bee desirous too make God subiect to vs so as hee shoulde do whatsoeuer commeth in our heade and in our fancie but let vs pray vnto him with all lowlinesse magnifiyng him and praysing him although hee afflict vs VVhen we haue these two things it is certayne that wee shall bee hearde so muche the rather For the contrarie vices are the cause why God doth so muche delay his helping of vs But let vs put the cace that God succoure vs not when wee haue prayed duetifully and with suche hartinesse as hee himselfe requireth Yet muste wee still bee pacient till the conuenient tyme bee come whiche is in his hande It is for him onely too iudge of that Then if wee knowe not too day what our prayers haue auayled vs God will make vs to perceyue it to morrowe VVherefore lette vs stande dumbe in that behalfe and wayte for suche opportunitie and ende as God shall liste too sende vs and then shall the same bee good and luckie for our welfare Thus yee see what wee haue too marke in this sentence where Iob sayeth that hee had cryed out but yet wasnot bearde For the adding of all this is but too complaine that his afflictions are so extreeme as it is no woonder though hee bee exceedinglye sore greeued and that his freendes ought not too stande checking agaynste him For it is a follie sayeth hee too deeme by the ordinarie custome what I ought to doo If a man bee afflicted and it be tolde him that hee ought to pray vnto God as for mee sayeth hee if I pray vntoo him I am not hearde If a man reply agayne my frende you muste not storme so sore and peraduenture the aduersitie that hee indureth is but some common thing no sayeth hee but I feele suche and so excessiue payne and the hande of God presseth mee after so straunge and rigorous a manner as it is no maruell thoughe there bee neyther witte nor reason in mee Lo what Iobs meening is But I haue tolde you heeretoofore howe it behooueth vs too knowe that God dooth sometimes execute his rigoure vppon men after an vnknowen manner as in respect of oure mother witte And therefore muste wee at suche tymes pray vnto God and say Lorde make mee perceyue continuallye that thou art at hande with mee and although I finde it not by experience but rather am as it were forsaken of thee to outward seeming yet giue mee power alwayes too settle my hope vppon thy goodnesse and succour Iob shoulde haue spoken so Howbeeit forasmuche as hee doth it not Therefore hee roueth ouer all the feelde as they say in making such complaints as wee heare in this texte But to the intent to doo oure selues good by that whiche is conteyned heere lette vs marke that in Iobs person the holie Ghost mente to sette vs oute as it were a glasse of mens affections when they bee not brydled vnder Gods obeysance Marke that for one poynte Another poynte is that God mente heere to shewe vs his iudgementes howe terrible they be and that
sentence of the Apostle that it is a dreadfull thing to fall into the handes of the liuing God and therefore as oft as there is any punishment let vs be moued at it And thereby wee shall out of hand be taught to pitie such as are in distresse and too say Alas this is a poore creature if it were some mortall wight that afflicted him a man might giue him some releefe But God is agaynst him and ought not wee to be sorie when wee see that If any man alledge were it not a resisting of God if wee should be sorie for those that are punished for their faults were it not as much as too striue against Gods iustice No for we may well haue such affections in vs as to allow of Gods iustice yeelding him prayse and glorie for that which he doth and yet neuerthelesse bee sorie for them that are punished bycause we our selues maye haue deserued as muche or more and ought too seeke the welfare of all men speecially of those that are neerest to vs and where God hath put any bande betwixt them and vs according as wee may allowe of ciuill iustice whiche is nothing else but as it were a little glasse of Gods iustice and yet not ceasse too haue pitie vpon the offender VVhen a transgresser is punished men will not say that hee hath wrong done vnto him nor that there is any crueltie in the Iudge But they will say that such as are set in place of iustice discharge their duetie and offer an acceptable sacrifice vnto God when they put an offender to death But yet in the meane while wee will not ceasse to pitie the poore creature that shall suffer for his euill doings If we be not moued thereat there is no manhood in vs If we graunt this in worldly iustice which is but as a little sparke of Gods iustice I pray you when wee come too the soueraine seate of iustice on high ought wee not first too glorifie God for all that he doth assuring our selues that hee is iust and vpright in all poynts and in all respects And yet notwithstanding as I sayd afore the same shall not hinder vs too pitie such as suffer punishment too comfort them and too succoure them and when wee can do them no more good to wish their saluation praying God to make their corrections profitable in drawing them home to him and not too suffer them to become hardharted and to striue against his hand Behold I say wherevnto Iob groundeth him self when he desireth and beseecheth his frinds to haue pitie vpon him And he speaketh purposely to those that were next about him For although God haue generally set an vnitie among all men that is too say although hee hath knitte them altogither as I haue sayde afore that they ought not to separate them selues one from another yet notwithstanding hee byndeth vs dubble when there is eyther kinred or any other aliance betwixt v◠and we know that neighbours ought to be moued to yeeld a more priuate freendship one too another For in that behalfe God hath as ye would say put vs vnder one yoke as men might put beasts and the brute beasts ought to teach vs what we haue to do VVhen two Oxen are yoked togither if any of them both bee stubborne they trouble one another and if they agree not too laboure willingly togither and also too drinke togither and too sleepe togither they must needes be as it were their own tormentors in that cace Euen so is it with men VVhen God matcheth them togither after what manner soeuer it be it is as if he woulde cupple them vnder one yoke to ayde and support each other Nowe if they be sturdie and worse than brute beasts what condemnation bring they vpon their owne head So then let vs marke well that after as God linketh vs togither and giueth vs the meane to communicate togither so doth he bind vs one to another For a friend is more bound to his freend than to an other man and although it behoue oure charitie too bee generall and vs too loue all those whome God commendeth vnto vs yea though they were our mortall enimies yet shall the husband be more bounde to his wife the father to his children the children to their father and the kinsfolke also one too another and it behoueth vs too knowe generally all the degrees of frendship that God hath set in this world Now Iob addeth VVhy doo you persecute me as God doth It should seeme that this saying hath no great reason in it For as I haue touched alreadie it is sayd that the rightuous man shall wash his handes in the bloud of the vngodly Then ought we to bee glad when we see God punish the wicked but Iob alledgeth heere that men ought not too persecute those whome God afflicteth This question hath bin dissolued already when I sayde that wee may well agree to Gods iustice and yet notwithstanding not ceasse too pitie and comfort those that suffer if it lie in vs at leastwise wee must haue the affection to wishe their saluation Then were it a cruell matter if we shoulde persecute men as well as God doth And why For when God punisheth sinners I meane not the rightuous sort suche as Iob was but such as haue liued amisse and led a wicked life it is not to the ende that we should looke bigge vpon them and vexe them more and more but first that euerie of vs should learne to condemne himselfe in another mans person and say I see that this man is smitten with Gods roddes And why For his sinnes And is not God iudge of the whole world Yes then doth this matter concerne me also for am I giltlesse Is there nothing in me that God may finde fault with Alas there is nothing but sinfulnesse in mee yea and too grosse sinfulnesse Ye see then how mē ought to condemne themselues in other folkes persones as oft as wee see that God sendeth punishmentes vpon them and therewithall also God myndeth too inure vs to pitifulnesse and compassion If we follow this order wee can not do amisse But if wee fall too greeuing of those that haue too much greefe alreadie without hauing respect to our own faults is it not a crueltie we would vsurpe Gods office to be iudges whereas we ought rather to bethinke vs howe it is sayde that all of vs must appeere before the iudgement seate of god True it is as I haue sayde that God ought of right too bee glorified in all the punishments that he sendeth vpon men But that is not as much to say as bicause we know that God must be the iudge of all men therefore each man ought not to condemne him selfe and to holde himselfe within the compasse of some humanitie And thus ye see that Iob hath iust cause to reproue his frends for persecuting him as God did Then let vs marke wel that if God vtter his vengeance vpō such
scatter them abrode Lo whervnto this lesson ought to serue vs So then let vs vnderstand first that our chiefe marke must not be to be well prouided of great abundance of worldly goodes but that God must be so singularly graciouse vnto vs as we may feele his fauour that wee may be sure it is his will to be our father and that we take our nurrishment at his hand This is it that will giue vs both contentatiō and rest But we see what the couetousnesse of men is how their desire can neuer be quenched Again what are these worldly goodes Sure it is that we shall be bleared sometimes euen with blasts but yet doth God opē the eyes of such as are so giuē to gathering of riches that they perceyue howe they are nothing and that they passe away swiftly as a smoke So thē it is impossible that a man should be cōtented and satisfied when he looketh no further but vpon the goodes that he hath in his hāds The only meane to haue rest to see when we haue ynough is that God shew himself our father and that we beleeue that he hath his hande continually stretched out to giue vs al that euer we haue neede of VVhen we haue this regard with vs we shall haue good rest although we had but one bit of bread as ye would say yet notwithstāding for asmuch as we be sure that God is rich ynough to maintaine vs we will waite vpon him for that whiche he promiseth For he saith that the Lions and wild beasts notwithstanding that they bee giuen too rauening and seeme as though they would swallow vp all things ceasse not to suffer hunger and scarsitie wheras God nurrisheth those that are his in the time of derth True it is that they shall not bee alwayes exempted from distresse but yet will God succour them when they be come to extremitie This say I is the thing wherin the faithful reioyce And that is the benefyte that is spoken of heere For like as the wicked men haue no true discerning of a benefite so the childrē of God esteeme a morsell of bread to be a declaration that God is their father And thereby they bee also confirmed that as he hath susteyned thē to day so will he do his duetie to morrow likewise and that he hath alwaies wherewith to do it and that his grace and goodnesse are neuer abated This is the cause why it is sayd that the goodnesse of God is laid vp in store for thē that feare him True it is that our thinking vpon our bodily nurrishment is not the principall point wherby God will haue vs to feele what loue and fauour he beareth vs but that wee muste mount higher namely that although wee were the veriest wretches in the whole worlde yet hath God prepared riches for vs aloft in heauen wherevnto wee muste hie vs and therevpon wholly set oure minds Neuerthelesse looke whatsoeuer our good God doth to vs here bylow it is as it were a foretast that he giueth vs of his souereine goodnesse But now let vs come backe againe too the texte that wee alledged out of the Psalme Lord how great is the abundance of thy goodnesse which thou hast laid vp in store for them that feare thee VVherefore doth the Prophet speake so Bycause that although God doo sheade out his bountifulnesse euery where according as it is sayd that his mercie is vppon all his creatures yea euen vnto the brute beasts yet the wicked and vngodly notwithstanding that they cram themselues with Gods benefits till they burst perceyue not the goodnesse that is in him but are vtterly voyde of the knowledge thereof And why For God hath layde it vp in store for those that feare him Thus muche concerning the firste poynte that is shewed vs heere namely that wee must not deeme men happie for the great abundance of the goodes that they possesse but according too their contentation For it is vnpossible that suche as know not Gods grace ne haue any care of it shoulde haue contentation bycause they knowe not what a benefite they haue whiche is all one as if they had it not Afterwarde it is sayde that there shall bee no remaynder of their meate This is a straunge thing that when a man shall haue heaped vp great goodes and shall be likely too leaue his children as little kings God will vndermine all and there shall bee no remaynder lefte Surely this falleth not out continually nother as I haue said will God haue one vnchangeable rate kept alwayes in the execution of his iudgements in this worlde For what a thing were that Then should nothing be reserued till the latter day But yet for all that we shall perceyue some tokens of them in that God consumeth some mans goodes after such a sorte as it shall be apparant too mens eyes and yet not knowe where they be become nor by what meanes he hath bin impouerished VVhen we see such things ought wee not to thinke that God executeth his office and giueth vs occasion to thinke vpon him and to acknowledge him to be our iudge to the intent we be not inticed to inordinate lustes as wee are wont too bee nor surmise that oure happinesse consisteth in raking much goodes to ourselues nor imagine that riches are euerlasting but rather come alwayes backe too this poynt of seeking our ordinarie foode at his hande both too day and to morrow and all our life long Thus yee see how we ought to practise this lesson And when Sophar hath spoken after that manner he addeth that when the wicked man is in his chiefe welth he shall not ceasse too bee in anguish and that the handes of all labourers shall come vnto him or else that the hands of all men that are able to doo any great acte shall come vppon him And so the sense may be dubble The word that is placed there betokeneth a man that is foreward in executing of things It may bee taken for a man that laboreth traueleth or worketh and it may also be taken for a man that is disposed to doing of harme wrong or violence Howbeit the playne meening is that euery labouring hand shall come to the wicked to doo them seruice and yet the same shall not boote them at all Lo what the summe is Sophars meening is that we ought not to beguile ourselues when wee see the wicked throughly stuffed and that our Lord heapeth vp goodes in their houses so as it should seeme hee were minded to giue them a hundred times more than he giueth to other men and the whole world is ready to do them seruice in somuch that they haue men in fee and euery man offereth himselfe vnto them saying Sir will it please you to imploy me For when they haue all the hands that can be to labour to do them seruice and to profite them yet they shall not ceasse to bee in anguish Behold a wonderfull iudgement of God and
same commeth not of mans hande nor is made by any inferiour art or meane but is wrought by God only according as it is sayd in Esay that hell fire is prepared long ago for the wicked and for the enimies of god And when mention is made of fire and brimstone it is sayd that it is the verie breath of God that bloweth in it VVhich is al one with this that Zophar saith heere namely that there needeth no bellowes from elsewhere nor any forraine helpe to kindle this present fire And why Bycause the force that proceedeth out of Gods mouth is ynough to consume the wicked vtterly when it vttereth it self agaynst them Now then let vs learne to frame our selues in suche wise vnto God as wee may not feele the execution of this sentence vpon our selues For it will be to late to crie alas when God shall haue kindled his inquenchable fire But it is sayd that Gods word ought to bee vnto vs as a burning fire howbeit not to consume vs but to clenze away all the drosse and superfluities that are in vs For like as golde and siluer are fined by passing through the fornace ere they can do seruice or be applyed to our vse Euen so our Lorde intendeth to ridde vs of our wicked lustes by his worde whiche are things not onely superfluous but also hurtfull that wee may dedicate our selues afterward too his seruice And this must bee doone before all other things Therefore when God purposeth to enflame vs with the loue of him to the end we may be wholy rauished therewith the same must bee done by the meane of his worde But if wee cannot abide it we must needes become as chaffe or stubble according as it is sayde in the Prophete Shall not my woorde bee a consuming fire as a hammer that breaketh the stones and shall not this people bee as chaffe Thus then yee see howe wee can cannot disfeate Gods worde of the office that he giueth vnto it to be a consuming fire It must alwayes be so Now on our side if we be diligent in offring oure selues vnto God he will purge vs from our filth wee shall be reformed too his rightuousnesse and inflamed with his loue But contrariwise if we play the wilde Coltes and maliciously and stubburnely reiect Gods woorde let vs bee sure that spyte of our teeth and doo the best and woorst wee can the same shall burne vs vp euen bycause wee shall bee but strawe chaffe and stubble whiche is consumed out of hande Yea and when God hathe made vs perceyne oure damnation by his woorde hee will doubtlesse also put too his hande and make vs to vnderstande by experience that hee hath not sayde in vayne that fire shall consume the wicked yea euen without any blowing without any kindling and without putting any mans hande too it or without the ayde of any creatures by any meane Too be short let vs learne too stande in awe of Gods wrath and nor fall a sleepe when wee see things fall out as wee would wishe in this worlde For that can serue vs too no purpose when our iniquitie shall come too account before God and hee shewe himselfe too bee oure iudge Thus ye see what wee haue too beare away in this sentence And it is sayde immediately that all the residue of his house shall go too hauocke or that there shalt be nothing but misfortune vpon the rest of his house Like as oure Lorde vttereth his goodnesse towardes those that are his by blissing both their household and their children and all that belongeth too them So on the contrarie part hee sheweth howe dreadfull his wrath is by spreading it selfe out vpon all that is aboute the vngodly according as wee see howe the worlde is generally defyled with vs For what is the cause that there is neyther heauē nor earth no nor any corner in the worlde where Gods wrath and cursse is not seene vpon all creatures Is it not our sinfulnesse VVe know it is sayd that there is not one man vpō earth that dooth good but all of vs are comprised in the generall condemnation of sinne which is vniuersally in vs all Now forasmuch as god of his owne nature hateth sinne we must needes be odious vnto him So then seeing that all creatures are as it were accursed by reason of our filthinesse and vncleannesse both highe and lowe must bee fayne to feele of that defiling Euen so standeth the cace peculiarly with the wicked For if a man bee giuen too all vngraciousnesse so as hee is a despizer of God rushing forth into all euill all that euer he toucheth is as it were defyled by the filth that is in him Not onely bycause a naughtie man marreth and peruerteth those that are cōuersant in his companie bringeth vp his children lewdly disordereth his wife but also bycause there is a secrete cursse of God vpon his head to spread out vpon his children his householde his cattell and all that euer he hath Thus we see in effect that when mention is made of the remnant of wicked mens houses it is too shewe vs that when our Lorde is agaynst men they haue good cause to be abashed And why For when they be sunken and destroyed in their owne persons the vengeance of God must stretche yet further Ad nthis is sayd to the end wee shoulde not enuie the prosperitie of the wicked when we see thē farewell considering that their ende is such as wee see heere Therefore when the faythfull haue conceyued how terrible Gods wrath is they must be so touched with it as they must no more thinke the wicked to be happy for their flightfull prosperitie For they doe but drawe their lines till they come to their vtter destruction And so we conclude that it is better for vs to seeme miserable sobeeit that we stande in Gods fauour than to haue all that man can wishe and in the meane time God be agaynst vs Lo what wee haue too marke in this sentence Nowe when Zophar hath spoken so hee addeth that the heauens shall bewray his iniquitie and the earth rize vp agaynst him Hee had sayde heeretofore that fire should consume the wicked without blowing that is to say that God without vsing the seruice of his creatures is able to destroy all them th at lift vp themselues agaynst him And here he telleth vs of another kinde of punishment whiche is that God will arme his creatures too execute his vengeance agaynst the wicked Ye see then how God worketh in diuerse sortes when hee mindeth to punishe the despyzers of his Maiestie Sometimes as I haue sayd he suffereth all things to goe well with them to outward appearance so as they shall not doubt nor mistrust any thing and whiche is more they shall sport and wallow in their good fortune But when they bee drunken after that sorte in their prosperitie beholde God will ouerwhelme them sodenly not with naturall fire but with his
the things wherein men do willingly place their felicitie But all these are to be found in the wicked Their cattell prospereth their offprings continueth and all things fall out as they would haue it and wheÌ„ they haue led a ioyfull life they go to their graue in the turning of an hande that is to say they linger not in pain as the godly do which droope all their life long and are full of diseases and pulled down with many miseries So then the wicked liue at ease and in the ende God taketh them out of the world without any great greefe By reason whereof it seemeth that the worst sort are most fauored of god But â—â— what cace were we if we shoulde thinâ—â— that God intendeth to execute none other punishments vpon the wicked than we see him execute at the first sight No we although we haue in effect all that Iob sayth here yet shall it bee good for the better inlightning of the whole to vnderstande Zophars errour True it is that all the sentences which wee haue heard in the former chapters are good and true How be it as I haue sayd they be misapplied bicause Zophar ment to conclude that if wee see a man sore afflicted we ought to say hee is an enimie of God and that when we see a man liue at his ease wee may knowe thereby that he is in Gods fauour and that god loueth him But we must not go so to work and in verie deede it is the errour of the Sadduceis For although the Sadduceis thought not the soule of man too bee immortall but that men liued in this worlde as brute beasts and that there is neyther heauenly life nor resurrection although I say that they were so brutish yet did they not thinke but there is a God and that men ought to yeeld themselues to the seruing of him and to walke in vprightnesse and in a good conscience and that God regardeth such as lead a holy life to ayde and succour them and to shewe them his goodnesse and also that hee punisheth the wicked And how can this geere hang togither seeing that commonly such as feare God haue a verie euill life in this world For the Sadduceis say that God recompenceth his seruants in this worlde and likewise punish those that despise him And so by their imagination men shoulde haue no hope for the time to come but the good or euill that euerie man shoulde receiue should bee Gods well or ill dealing with him in this life But too resist such imaginations and too represse so pernicious an errour our Lorde of set purpose doth not alwayes punish the wicked to the intent we shoulde knowe how there is another principall iudgement which is not yet seene Againe God doth not alwayes shew signes of the loue that he beareth to his children For hee leaueth them vp as it were to the spoyle and to the wide worlde so as they bee martired and assayled and yet haue no succoure at his hande And why To the end we might know that there is a better and more excellent welfare laid vp for vs in heauen See how our Lord summoneth vs to the latter day and looke howe oft the wicked are not punished as they haue deserued but are spared or the good are afflicted as much as they can beare and seeme not too bee hearde â–ª though they call vpon God nor it cannot bee perceyued that God hath pitie vpon them but rather seemeth too turne his backe too them and too haue shaken them off and not to bee minded to deliuer them from the miserie vnder which they faint so often doth the trumpet sounde in our eares Nowe then wee see what the beastlinesse of the Sadduceis was to thinke that men were wholly mortall and that there was no heauenly life for them and that the good that we can hope for or the euill that wee can feare is but onely in this world But yet were they hardned in that grosse and beastly opinion and Zophar and his companions were after a sort wrapped in the like conceyt Beholde say they God is iudge of the worlde and therefore if men bee beaten with his roddes it followeth that he hateth theÌ„ and that they be vtter castawayes This conclusion is fond and naught VVhy so For it proceedes of this diuelishe errour that mennes soules are mortall and that there is neither resurrection nor kingdome of god But contrarywise these twoo things may verie well agree that is too wit that God is the iudge of the world and yet neuerthelesse that the 〈…〉 may be as it were cursed heere and their life subiect to many miseries whereas the wicked shall liue merily and prosper and tryumph and haue whatsoeuer they wish Those two things I say are not repugnant And why For Gods iudging of the world is not at our appoyntment so as hee shoulde be faine to execute his iudgementes when the toy taketh vs in the head no but God is iudge of the world and yet notwithstanding he may well dissemble so that wheÌ„ men become froward and offende him out of measure he shall not neede to make any countenance of punishing them for as I haue sayd afore hee reserueth the iudgement till another time and he is not bounde too shewe himselfe a iudge too day or to morrow neither is he like men which lose the occasions of dooing their businesses VVhen I haue a thing in hande and the matter is easie for mee too compasse if I take not the oportunitie it slippeth away from mee and if I woulde do it afterwarde I shall come out of tyme And why For thereby God purposeth too stirre vs vp to be diligent and to enter when hee openeth vs the gate and to go on when hee sheweth vs the way But as for himselfe he must not be subiect to our state as who should say that if he worke not out of hande the oportunitie will scape him No he can alwayes recouer the tyme houre and meane at his owne pleasure And so let vs marke that wee must not conclude that God must punish the wicked in this life although hee bee the iudge of the worlde Tâ—â—â— it is that we may conclude that he doth it in part â—s how God is iudge of the world therefore it followeth that he seeth â–ª he misdeedes that are done and that he noteth and â—â—â—olleth them Again he hath a care of the good and of such as walke in his feare and seruice and trust in him and call vpon him and he will succour them And in verie deede the faythfull perceyue that God is neere them and watcheth for their safegarde They know it by experience bicause he addeth them by some meanes or other The wicked also doo spyte of theyr teeth feele his hand when he persecuteth them But is it therefore to be sayd that Gods iudgements are alwayes apparant No. Or that he punisheth euerie man heere after the measure of his deserts No. But God
shaken at the first brunt yet neuerthelesse we may conclude that God is rightuous in all his doings and that although he delay his iudgements yet for all that hee forgoeth the occasion of executing them when he listeth For his forbearing of the wicked is but a tarying till their turne be fully come Thus ye see what we haue to mark in this sentence Now Iob hauing alreadie spoken of the prosperitie of the wicked sayth here expressely That they run after the sound of the Taber and Flute and daunce at the sounde of the Organs and leade their dayes in mirth and gladâ—â—sse and go downe into the graue in the twinckling of an eye Here Iob meeneth to expresse somewhat more than hee had done afore in saying that the wicked liue and grow old and all things fall out as they woulde wish namely that they also for their part do take the benefite of the tyme and as it were besotte themselues with the good things that God sendeth them They be two diuers things to haue health oâ—sping cattell great possessions riches and honour and to take such pleasure in them as to set ones whole felicitie in them â–ª VVhy so Abraham was rich healthie and strong of bodie as Iacob reporteth well of it in that he sayth that his owne dayes were vnhappie in comparison of the dayes of his fathers Ye see then that Abraham was strong and in good lyking and also it was promised him that he should die in a good and lustie old age when he was satisfied with liuing here bylow He was riche for although he had no inheritance nor possessions yet had he both a great housholde and much cattell as the scripture sheweth But was he in the meane while besotted in them was he bleared with his riches No but he was as a wayfarer in this world he knew that God called him to a further thing he grouÌ„ded not himselfe vpon his owne strength he was not like those that royst it out and play the looce colts while God giueth them lustinesse and health of bodie but he was alwayes as a man well tamed before God ceassing not too humble himself so as his example may do vs verie good seruice But when the worldlings and such as looke no further than the earth haue riches and bodily health they become so drunken with it as they forget themselues and regard God no more And like as we see that at one table a stayed man will well and soberly take his repaste of that which is there without misbehauing of himself and another will glut himself til he burst specially if there be store of wine and as wee see some labour nothing so much as to play the verie beasts and it seemeth to themselues that their throte is not wide ynough to gulze in wine but they streyne themselues as it were vpon the racke to fill their paunches the better euen so some men may haue great prosperitie and yet will not burst out to excesse but will alwayes hold themselues in feare and awe But the wicked as Iob sayth here will abuse Gods benefits and gifts and when hee doth as it were lay the brydle in their neckes then they fling ouer all the feeld and think not that there is any more subiection for them insomuch as they friske about at the sound of the Taber and the Flute and there is none other talk with them but of dauncing and making good cheere wherat they play the brute beasts altogither This was it that Iob meÌ„t to vtter in this seÌ„teÌ„ce And wheras hee maketh vs a description of the despyzers of God shewing vs them as in a picture it is to the end we should learne too retyre out of such brutishnesse And therefore when God giueth vs abundance of welth let vs lerne not to sotte our selues in it but to walke continually in feare holding our selues in awe and beeing watchfull For as S. Paule sayeth wee bee not the children of darknesse God hath inlightnened vs with his worde and he will haue vs to walk as at high none day Thus ye see what we haue to marke in this streyne Againe when God sendeth vs not our case and pleasures Let vs vnderstande that he cutteth vs our morselles bicause hee seeth that we bee not able too diet our selues A man will not giue his childe more to eate than hee knowes is meete for him if hee do he shall cough mee a foole and euen so doeth God deale with vs â–ª He hath his hand alwayes reached out too doo vs good and he is no niggard of his expenses as though he were afrayde that he should want himselfe but when hee seeth our lusts disordered so as there is no rule nor measure in them he handleth vs as hee himselfe sees best for vs by giuing vs a conuenient portion Then let vs knowe that if we haue not wherewith to make great cheere nor wherewith to feede our pleasures it is Gods dooing too cut vs out our pittaÌ„ce For he knoweth what our stomack can brooke and that abundance would but marre vs Thus ye see what we haue to marke in the seconde part of this sentence where it is said that the wicked run after the sounde of the Taber and the Flute Neuerthelesse wee see it is no noueltie in the children of this world to exceede measure in the vanities which god condemneth as in dauncing and such other like loocenesse it hath bin so at all times For the diuell all whose drifts tend to blind men and to draw them from the regarding of God and from the spirituall life hath had these knackes from time to time and men haue willingly folowed that which they haue liked of and which pleased the flesh Therfore whereas now a dayes we see many men seeke nothing but too royst it insomuch as they haue none other countenance but in seeking to hop and daunce like stray beastes and to doo such other like things let vs vnderstande that it is not of late beginning but that the diuell hath reigned at all times Howbeeit let vs knowe also that the euill is neuer the more to bee excuzed for the auncientnesse of it Men haue alwayes done so yea and that was bycause the Diuell hath alwayes reigned but must god therfore be quite dispossessed Furthermore as shall bee declared more fully to morrow by Gods leaue it is true that the Flute and the Taber and such other like things are not to be condemned simply of their owne nature but onely in respect of mens abusing of them for most commonly they peruert the good vse of them For certainly the Taber doth no sooner sounde too make men merrie but there is alwayes lightly some vanitie I say not superfluous but beastly For behold men are so caried away as they cannot sport themselues with a moderate mirth but they sling themselues into the ayre as though they would leape out of themselues Thus then Iob ment to note heere a cursed mirth and a
mirth that God condemneth VVhereby we ought to take warning to restreyne our selues and whereas we see there are many whose whole delight is too seeke such pastimes let vs say a mischeefe on them And if we will not haue the same curse to light vpon our selues let vs learne too absent our selues from such looce and wanton pastimes but let vs rather aduisedly restreyn our selues and set God alwayes before our eyes to the end that hee may blisse our mirth and we so vse his benefits as we may neuer cease to trauel vp to heauenward Thus ye see how it behoueth vs to apply all our mirth to this ende namely that there may be a melodie sounding in vs whereby the name of God may be blissed and glorified in our Lorde Iesus Christ Nowe let vs fall downe before the face of our good God with acknowledgement of our faults praying him too make vs so to feele them as wee may be hartily sorie for them and in returning vnto him desyre him to mortifie our whole nature ruling all our thoughts and affections by his rightuousnesse and making vs newe creatures to the ende we may so passe through this world as we may not be hindered by any stumbling blocks and bylettes that are in it nor cumbered and thrust out of the way by the miseries that wee haue to indure heere nor by the aduersities that God sendeth nor tempted by the prosperitie of the wicked but that wee may fight stoutly agaynst all temptations euen till hee gather vs intoo his heauenly rest and make vs inioy the inheritance that hee hath promised vs whereof we be yet destitute for a time that our fayth and hope might be exercised That it may please him to graunt this grace not onely to vs but also to all people c. The .lxxx. Sermon which is the third vpon the .xxj. Chapter This sermon conteyneth the rest of the declaration of the xij verse and so forth of the text that here followeth 13 They spende their dayes in vvelth and sodenly they go dovvne to the graue 14 And yet they say vnto God depart from vs for vve desire not to knovv thy vvayes 15 VVho is the almightie that vve shoulde serue him or vvhat shall it profit vs to pray vnto him IT was yesterday declared that Iob here speaketh of those that abuse the benefits which God bestoweth vpon them during this mortall life so as they be caried away with pleasure and are as it were drunken therwith And hereby we ought too take warning so too reioyce that there bee alwayes a measure in vs and that we bridle our selues For the thing that ought moste too put vs in rememberance of God is the receyuing of the benefites that hee bestoweth vpon vs which thing ought to drawe vs vnto him and make vs too loue him Contrarywise we see that they which reioyce without measure and order forget God and are so glad that they thinke no more on him neyther will any more be subiect vnto him So then let vs follow this modestie or meane that I haue spoken of and learne so too moderate all our pleasures that wee bee not caryed away with the worlde And there with all also bicause heere is mention made of the flute of the taboret harpe other instrumentes of musike let vs note that the things which of their owne nature be good ought not by vs to bee put to an euill vse As musike of it selfe cannot bee condemned but forasmuch as the worlde doth almost alway abuse it we ought to be so much the more circumspect this place warneth vs thereof VVee see at this day that they whiche vse musike doo swell with poyson agaynste God they become hardharted they wil haue their songs yea and what manner of songs full of all villanie and ribauldrie And afterward they fall to dauncing whiche is the cheefest mischeefe of all For there is alway such vnchaste behauiour in dauncing that of it selfe and as they abuse it to speake the truth at one worde it is nothing else but an enticement to whoredome So then it is not without a cause that Iob intēding to declare that the children of this worlde and the despizers of God doo passe measure in their reioycings speaketh of the sounde of the taboret of the flute and of other instrumentes of musike As I haue already touched hee dooth not so condemne these things as though they were euill of their owne nature but he considereth the abuse that therin is committed for men doo neuer so well keepe measure as to vse musike modestly This vice then is heere to be noted to the end that we may so thinke of it as we may take some profit thereby To be breefe let vs as long as we liste excuse the vanities that are committed in musike yet doo we see that the spirit of God condemneth them bicause that men delight to much in them and when they sette their delight and pleasure in these base earthly things they thinke not a whit vpon God nother do they ascribe the whole vnto him This is the summe of that which we haue to note out of this place Now at lēgth it is sayd that God wil suffer the despizers of his maiestie to go to theyr graue in a minute of an houre after that they haue spēt their whole lyfe in greate ioye and pleasure This thing also is very well noted in the threescore and thirteenth Psalme although he vseth another similitude there which is that the wicked go to their death without any impeachement or hinderance that they haue nother bands nor cords And thereby the Prophet ment to shew that the children of God in this world doo nothing but pine away hang the wings for sicknesse and diseases and other suche like things are as it were bandes that draw vs vnto death and pull vs backe agayne from it On the one side when wee be sicke we see that death threatneth vs for we are therby taught howe frayle a thing our life is yea they are all of them messengers whiche God sendeth to say vnto vs Prepare your selues for you haue nothing certayne nor sure in this worlde These then are bandes of death which draw vs vnto him And againe we go on pyning and cannot dye yea a man woulde thinke sometyme that wee should not liue halfe a yeare to an ende at the moste and yet wee go foorth on and in the meane season the disease continueth still with vs This wee see in the children of God but in that while the wicked spende theyr tyme in myrth and ioye yea they are lustie and full of courage and when they come to their death it seemeth that euen as they woulde wishe they laye them downe to sleepe This will seeme very strange but let vs keepe in remēbrance that which hath bin alredy declared that is to wit howe Iob ment to shewe that although God punishe not all trespasses heere in this world yet
vs that the wicked shall alwayes remayne in their state and condition and that God hath so established them here that they shall neuer bee moued and they also be puffed vp with this pryde as it is said in the Psalme there shall neuer any harme come neare them let vs not ceasse to comprehend this iudgement of God as it is here declared that is to say sodaine and that hee shall not neede to order things long before for God is aboue al this common order of nature so that he can worke after a fashion that is new and strange to vs Nowe Iob addeth herewithall that God not only punisheth the wicked in their owne persons but also extendeth his chastizements and punishmentes euen vnto their children and that the wicked shall in their life time know that there is nothing but vanitie in their state yea and will they nill they perceyue that they stande vppon an vnsure grounde before that God haue cast them downe It is true that they cease not from their pryde for all that but howe so euer it bee God vrgeth them so farre that they perceyue they can not alwayes continue so This is the summe of that which Iob meant to intreate of heere Now we haue to note first when he speaketh of the children that it is according too the common doctrine of the holie Scripture that is to say that God blisseth not onley the faythfull themselues but also continueth his fauour vpon their children Thus you see that God beareth vs such loue as he is not content nor thinketh it ynough to haue a care of our saluation and to giue vs that which he knoweth to bee meete and profitable for vs but also hee embraceth our children and sheweth himselfe a father to them likewise VVe see then howe the goodnesse of God is described vntoo vs in the holie Scripture that is that when he hath receyued vs vnto him and testified vnto vs that we are vnder his hand and protection he sheweth also the same fauoure vnto our children for our sakes Seeing it is so wee haue good cause to repose our selues on him for wee must conclude that if for our sake hee continueth his fauoure towardes them that succeede vs by a more strong reason wee shall alwayes finde him a mercyfull father Ought we then to mistrust him and his goodnesse seeing that he is so fauorable as to haue a care ouer them also that come of vs Nowe on the contrarie part it is sayde that God curseth the race of the wicked And howe for they are destitute of the guyding of the holie Ghost so that all must go to naught and heerein we haue none occasion to murmure and grudge againste God as there are some that wil thinke it very strange VVhat say they is it possible that God should punishe the children for the fathers sake is it not sayde that hee that sinneth shall beare his owne iniquitie and that the Sonne shall not be punished for the fathers sake yes truely and that in such sorte as the sonne hathe no cause to complayne as though he were rightuous and that God notwithstanding that the punishment is due vnto his father causeth it to fall vpon him who is innocent and guiltlesse for that can not happen But when it is sayde that God will requite the iniquitie of the fathers into the bosome of the Sonnes it is not for that he doth them any wrong but it is for that he leaueth the wicked there Nowe when wee are forsaken of God what can wee doe but mischiefe Thus we see then that God sheweth not suche fauour to the wicked as too giue them his holie spirite and so the Diuell must needes raigne ouer them and stirre them vp too prouoke the wrathe of God more and more and too hasten their own destruction The childrē then are wrapped vp togither with their fathers for when a house is cursed of god the same is in the possession and thraldom of Satan and the spirit of God ruleth not there Therfore the children are so punished for their fathers as it is a iust iudgement vpon themselues also they can not say we are giltlesse for they are found faultie before God as well as their fathers And on the contrarie parte when the children of the faythfull continue folowing the steps of their fathers then the blissing of God appeereth so that menne haue not wherefore to glorie in themselues the children will not say this heritage appertayneth vnto vs God causeth vs too prosper bycause our fathers were worthie to haue suche a succession No but the whole must bee attributed to the onely free goodnesse of God who worketh beeing not bounden vntoo men neyther owing them anye thing but bycause it so pleaseth hym This is it thē that we haue to learne when it is sayd that although God punishe not the wicked at the first yet he will addresse himselfe to their children that is to say hee will reserue punishment for them And this is to prosecute this matter that wee must not giue iudgement vpon the prouidence of God by that which maye bee seene in this world but must quiet our mynds and stay our iudgement vntill God shewe that his time is come It becommeth not vs then to appoynt the times Men are froward when they make suche haste But you see that God hath a peculiar fashion in his dooings whiche is sometimes straunge vnto vs but yet must we humble our minds and say Lorde we will like well of it what so euer thou shalt do although it bee not agreeing to our fantasie This is it then that we haue to note vpon this worde to hide or reserue when it is sayd that God reserueth for the children of the wicked the punishment that he hath executed vpon their fathers True it is that this can not enter intoo all mens heads neyther is it a common doctrine And this is the cause wherefore I sayde that we must herevnto apply our whole studie for menne of their owne nature are so hastie and impacient that they woulde haue God too set before their eyes what he mindeth to do neither can we giue place to his prouidence excepte hee make his hande verie manifest And on the contrarie part vpon what condition are wee placed in this worlde Is it not that wee shoulde bee in continuall combates knowing that in this worlde wee must bee tossed and turmoyled this way and that waye and so let vs exercise our selues in these reseruations that are heere mencioned VVhen wee see the wicked so triumphe that it seemeth that God hath giuen them a priuiledge aboue all other men well let vs waite still And why for heere is mention made of reseruing or of hyding VVee see not yet what is meant by it and therfore let vs take heed that we iudge not of things vnknowne for so might we be reproued of rashnesse But when shall we see when it shall please God to open our eyes and too
And by this means we exclude the whole worde of God and say that it helpeth vs no more and that we will beleue nothing that is therin conteined but that we will beleeue our owne eyes Is not this as much as to separate our selues from God and too estrange vs from his schoole to be no more his scholers Is it to be maruelled if after this men become so madde that a man can do no more good with them but the diuel possesseth them and carieth them cleane away as we see many such nowe adayes No we must not maruell it is a iust iudgement So muche the more must wee marke this doctrine where it is sayde that the wicked is reserued to the day of his destruction To be breef when we see the wicked here to be at their ease and prosperitie and to triumph it is true that it can not be chosen but we must be tempted and haue some griefe inwardly so as we thinke thus with our selues And howe what meeneth this that God is ydle in heauen and seemeth to be asleepe and careth not for things here beneath There might indeede such fantasies come into oure heades But wee must beate them backe and say well Lorde thou teachest me that I should looke further than vpon this worlde At the first sight it would seeme vnto vs that thou were asleepe but yet it is clean contrarie For in as much as we see there is another iudgement vpon the wicked which is vnknowne vnto vs we must also know that there is an euerlasting rest for the godly God then giueth vs alreadie a declaration of his rightuousnesse that there is a iudgement reserued in the which all things shall bee reduced into good order Thus must wee take some profite by the examples that are before our eyes Therefore if things come not to passe as wee woulde haue them so as the wicked triumphe and God maketh no countenance to punishe them and contrariwise the good be tormented and wee perceyue that they be not succoured nor holpen but many iniuries and violences are committed against them and in the meane season God putteth not to his hand to prouide for them let vs run to this that is said vnto vs wel there is another iudgement for the wicked is reserued to his destruction And for asmuch as the wicked at this day are spared let vs note that their vengeance shal be so much the more horrible Their market is nothing the more amēded for that but their condemnation is augmented euery day more and more And why the time is dearely bought for that they haue so mocked at the goodnesse of God and haue abused his wisedome and continued still in euill yea and hardened therein and exercised their malice against the good men and children of god So then the faithfull ought to reioyce in the midst of their sadnesse when they see the wicked so reserued to the day of their destruction True it is that for a time the wicked shal be in this world as it were in a Paradise But shall it be always so No for this life is short and frayle and they must needes come to an account And when it shall bee cast in their teeth that they haue mocked with god dispised his maiestie what shall become of them what horrible vengeance shall bee prepared for them Let vs then conceiue such horror of the finall state and condition of the wicked that wee may be stayed from companying with them least we be spotted with their vices and infections and be wrapped togither with them in the wrath of god Furthermore are we oppressed do we see the godly men to be in trouble and anguish VVell let vs knowe it to be true that our life is miserable in sight but it is to make vs go forwarde they are as it were prickings with the spurre for to encourage vs and to stirre vs vp too the beholding of the heauenly life that whylest wee labour to come vnto it wee might contemne and despise all those things wherin the wicked are wont to delight and place their whole felicitie heere in this world Nowe in the end Iob sayth who is he that can iudge in the face against him who is he that shall pay him again that which he hath done It seemeth at the first sight that hee speaketh heere of God but it is spoken rather of the wicked Neuerthelesse it tendeth too approue the iustice of God and to shewe that the wicked although they haue escaped the handes of men shall not fayle but come before the heuenly iudge This is the sum of that which Iob ment to say So then although the wicked haue so passed their life as no man durst set himselfe againste them and whylest they liued it seemed that they were exalted vp to the cloudes yet shall they not fayle but come to the graue And it is true that according to mans iudgement the same might alwayes bee alledged for proofe of the temptations as howe VVe see that all are equall But Iob heere concludeth against his enemies that although to the sight of men the ende be like yet there is a iudgement of God aboue that and men muste not become so brutishe as to stay themselues onely vpon the graue and vpon the things that are seene heere but they must know that God shal so restore things as the gotes shall be separated from the lambes when God shall declare himself to bee the iudge of the whole worlde but the time is not yet come This is the comparison that Iob maketh heere Nowe againe hee repeateth that which he had sayde that is to say that a man can not discerne betweene them both by the outwarde appeerance And why This is the man that will be glad of the grauelly ground but it is that his bodie maye bee buryed therein it is all one too him after death and they are laid both togither in the graue Beholde this is the state and condition of mankynde as it is said in the Psalme that they bring to the graue the bodies of the great and little of the old and yong and that all go like flockes of sheepe to the graue So then by the outward sight we can not discerne the iudgementes of god And wherefore saith Iob thus Is it bycause he mindeth to make a confusion of all No but it is good and profitable for the children of God as we haue alredy declared to be armed long time before against the tēptations that might happen vnto them when they see the ende of the Godly and of the wicked concerning the outward appeerance to be like to the end that when they themselues be afflicted they might call vpon God knowing that if their state condition be poore and miserable in this world there is a ioy prepared for them the hope whereof may well diminishe and mitigate all the heauinesse and troubles that might happen vnto them in this world It is good that mē should
beare with vs vntill the attonement be made betweene him and vs and that wee may take such profit by all the chastisements that hee sendeth into the world as we may alwayes acknowledge him to be the iudge of the worlde and that he will leaue no iniquities vnpunished how long so euer he tarie To the ende that by this meanes wee that are his children may bee moued to feare and honour him as our father knowing that hee prepareth for vs an eternall inheritance in heauen notwithstanding that as now we be in a poore and miserable state here in this worlde That it may please him to graūt this grace not only to vs but also to all people c. The .lxxxvij. Sermon which is the fifth vpon the .xxij. Chapter This Sermon is still vpon the .xxij. verse and afterward vpon the text which is hereunto annexed 23 If thou returne to the Almightie thou shalt be buy It vp and dryue avvay iniquitie far from thy Tent. 24 Thou shalt lay golde vpon the dust and as the pebble stone of the riuer the golde of Ophir 25 The almightie shall driue away thine enimies and thou shalt haue a strong fortresse 26 Thou shalt take pleasure of the almightie and lift thy handes to God. 27 Thou shalt make thy prayers vnto him and hee shall heare thee and thou shalt pay him thy vovves 28 Thou shalt determine a thing and it shall be established vnto thee and his light shall shine vpō thy vvayes 29 If the vvicked bee throvvne dovvne I am lifted vp and God shall saue those that looke lovvly 30 The innocent shall deliuer the Countrie and it shall bee preserued by the purenesse of thy handes ACcording to that which I haue already declared wee must take this as an exhortation that is made vnto vs all too shew vs what true repentance is Surely Eliphas hath misapplied this too the person of Iob but yet the holy Ghoste meant to deliuer vs a generall doctrine and such a one as might be greatly to the profite of vs all Heere before we haue seene what it is too bee acquaynted with God after that a man hath gone astray from him For when men giue ouer themselues too euill they quite forget God turne their backe to him and become as wilde men But like as they that runne astray after that sorte doo alienate themselues from God so must wee acquaynt our selues with him suffering him to gouerne vs and shewing our selues easie too bee guyded by him so wee may become like lammes and not play the wilde beastes when hee giueth vs any signe too come vntoo him After that Eliphas hath spoken thus hee addeth That hee whiche ▪ hathe gone astray ought too take the lawe at the mouth of God and place his woordes in his hearte This is a very notable poinct for the rule of good life is that we should heare God speake vnto vs and knowe that the way whiche hee sheweth vs is that whiche we ought too holde Seeing then that men go astray from the way of saluation so soone as they swarue from the lawe of God Therefore it is sayde expressely in this place that wee muste receyue the lawe at his mouth Howebeeit for asmuche as our allowing of that whiche is spoken vnto vs is not all that wee haue to do Eliphas addeth that wee must settle it in our heartes For although a man yeelde himselfe to the obedience of God concerning the outwarde appearance that is not the chiefe poinct wee knowe it shall not greatly aduauntage vs too abstayne from doyng euill onely as touching our eyes handes and feete but the harte muste go before and guyde all the reste VVill wee then profite well in the schoole of God his worde must take deepe roote in our heartes according as it is sayde that hee regardeth truth and contrariwise abhorreth all hypocrisie Nowe wee see in what wise wee muste turne too God when wee haue bene as it were bannished from him that is too say wee must become his scholers and he our mayster And thereby wee may gather that all they whiche walke not according to the pure worde of God are gone astray although men allow well of them ▪ as wee see oftentimes how men thinke there is nothing but all holinesse in those whiche followe their owne foolish deuotions And it hath beene an ordinarie abuse euen frō the beginning of the worlde which raigneth yet at this day too muche that men will needes be gouerned at their own pleasure and yet thinke that their doings ought to be well allowed of before god Contrariwise what is auouched heere It is sayde that all they whiche walke not according to the woorde of God ▪ are gone astray No doubt but they will perswade themselues that their life is good and holy and it may bee that men will clappe their handes in token that they like well of them but there is but one onely competent iudge that can giue sentence in this cafe with authoritie whiche is God and wee heare what hee pronounceth of it Therefore wee must no more replie to iustifie our foolishe deuotion nor say wee thinke that suche a thing is good All our owne fancies must bee layde downe and wee muste harken what God sayeth and suffer him to haue the mastership ouer vs to shewe vs the way that hee will haue vs to followe This is it that wee muste first learne True it is that this doctrine is oftentimes tolde vs but yet is it not without cause that the holy ghost speaketh of it so much for wee see howe men are wedded to their owne will we will alwayes be wise in our owne conceytes and wee can not finde in our hearts to giue God such honour as that he should haue all the mastership ouer vs and wee should be his subiects And thus as the Prouerbe sayeth we◠do more than is commaunded vs too become the Diuels seruants Let vs examine all the things that are termed by the name of Gods seruice in the Papistrie VVhat shall a man finde there but meere inuentions of menne ▪ there is not one syllable in the holy Scripture to warrant that the things wherein the Papists trauayle so much are acceptable vntoo God but cleane contrarie and yet wee see howe they are wedded to them And wherefore By reason of the sayd diuelish pryde that men can not abyde to bee subiect too God and too receyue the lawe at his mouthe It is true that at the firste they will say it is good reason that God shoulde haue the dominion ouer vs but yet wee see what rebellion they vse VVherefore is all our striuing now adayes but bycause we require that nothing should bee added or diminished from the pure law which was deliuered vs frō heauē If the Papists could be cōtented to be gouerned by the pure doctrine of God we should soone agree togither there should be no more disputation but they wil haue their own lawes statutes to be
stifnecked if wee come not vnto him and yeeld not our selues wholly too him with hart mind Furthermore let vs note wel that the only remedy for vs to retourne vnto God is to call to our remembrance the promises that he maketh vs for otherwise we should always flee from him as I haue sayd and although we made a shewe as though wee were displeased with our sinnes or had some hartebiting or remorse of conscience for our wicked life yet could we neuer haue any minde to change our life nor zeale to giue our selues vnto god vnlesse we know that he wil be mercifull vntoo vs And this is a thing very profitable for vs ▪ neuerthelesse it is very ill practised at this day As for exāple amongst the Papists there is talking of repentāce but they knowe not what it is for the diuell hathe so bewitched them that their repentāce is nothing else but to fast certain dayes to mumble vp certain pater nosters and too play the hypocrites The very true repētance is that a mā forsake him self and put off his old skin and bee all wholly renued not only to outwarde apperance but in the inwarde affections But this is vtterly vnknowne amongst the Papists Howbeeit let vs graunt that they know what repentance is and how they must retourne vntoo God yet want they the principall poynt for that they doo not assure the wretched sinners that God wil be merciful vnto them nother know they what is grace mercie They talke much of dooing penance but how At all aduentures seing they knowe not whether it bee but loste time or whether they shall winne any thing by indeuering to retourne vntoo god And what shall come of it euen that which we haue shewed and that which the Scripture declareth vntoo vs sufficiently namely that men may well tourne their cote but they shall neuer drawe neere vnto God with their good will and with a pure and sound affectiō vnlesse they be perswaded of his fatherly loue towards them according as it is sayd in the Psalme Lorde thou shalt neuer bee feared neyther will they euer obey thee til they know thy goodnesse VVe see thē how profitable this present lesson is for vs And the better to expresse the same hesayth expressely that man shal reioyce in God and afterward that he shall call vpon him that hee shall be heard and that he shall pay him his vowes This saying ought to be wel weighed where it is said that they which retourne into the right way shall reioyce in God for it putteth a difference betwene the felicitie which the children of this world and the vnfaithfull do imagin the felicitie which God giueth vs as vnto his children If the vnfaithful haue such aboundance of welth as they bee at rest and God giue them health therwithall they thinke them selues happie therfore And why For their mindes ascende no higher Carnal and earthly men beholde only the things that are present Thus are we caught in Satans nettes for if things come to passe according to our mind as cōcerning the worlde it is ynough to vs wee desire no more and our life is happie as we think Yea but where is the felicitie which we surmise Beholde cōtrariwise God affirmeth that we are then happy when we know that he is become mercifull vntoo vs and receiue our welth as of him and at his hande and giue him thankes for the same acknowledging them to be recordes of his goodnesse loue toward vs So then when the worldlings reioyce glorie in earthly goods they looke no farther It is all one with them as if they were with God so they haue al their harts desire heere Contrariwise although the faythfull had all things heere that were possible to bee imagined Yet would they not stay thervpō VVherfore They haue respect vnto the principall that is to witte whither God loue them and be become their father And indeede the goods of this worlde haue no tast nor sauour with them if they bee not seasoned with this goodnes of god And vndoubtedly the true sauce as men terme it to make vs feele a good taste in the benefites that God sendeth vs is for vs to acknowledge his goodnes and loue in them and to take them for as many recordes of our saluatiō VVhō the vnfaythfull haue their tables wel furnished they eate and drink play the gluttons and take no farther care and all their pleasure is in cramming of themselues And whē they haue so spēt the time they must eyther returne to feasting againe or else go sleepe To bee shorte worldlings can not be merrie but when they forget god And to conclude at one worde they cannot bee merry but in playing the brute beastes for they must be as it were cast into a sleepe so as they may haue no regard of God whē they intend to refresh and ease themselues Cōtrariwise although the faithfull man haue meate and drinke yet hath he no further delight therein than to acknowledge therby that God is his fosterfather saying seing that hee hath care of this fraile weake body it foloweth that he wil much rather haue care of my soule as which is much deerer vnto him For if in this world where wee bee as it were strangers he vouchsafe to reache out his hand vnto vs what will he do for vs when we be gathered vnto him in his kingdom if a faithful man haue not this consideration with him he is in such care and anguish of minde as he can nother eate nor drink Happy is the mā sayeth Salomon that hath a cheerful hart poureth it out as before god But is it possible for a man to reioyce to be merrie in God so as he can wholly repose him self vpon him if he be not able to conclude that God loueth him No surely can he not For the reioycing of the wordlings is rather a brutish beastlynes than a true ioy And in deed we fee the same by euident experience For whē the most part of them eate or drinke how go they to it euen like brute beasts If a hog be in his sty whē his swil is brought him hee filleth his belly so long as his meat lasteth as muche doeth an oxe or an asse and euen so do the most part of the world now adayes for they deuour the benefits of God without prayer without thanks giuing or without any acknowledging of him The faithfull cōtrariwise thinke on God knowing well that their meates should turne to their condemnatiō if they were not sure that they haue them of the meere fauour of god For otherwise the inioying of their goods should be but a robbing of God if they did not by prayer supplication acknowledge them to come frō him Truth it is that theceremony is not ynough for there are many at this day that pray giue thankes to God with their mouth when as their heart in the meane season is not
God will go through wyth his ordinaunce or determination Hys saying then is hee will go through with mine ordinarie or else he will go through with my determination Nowe although the signification of the wordes bee double yet notwithstanding the circumstaunce of the place sheweth vs what the sense of them is namely that Iob meeneth that God will bring to passe the thing that hee hath purposed of him VVhereby he doth vs to vnderstande that wee bee not gouerned here by fortune or haphazard And why for God hath determined what shal befal vs VVhen he did put vs into the worlde it was not to let vs looce at rouers and to let vs walke at all aduenture but hee determyned what shoulde become both of our lyfe and of our death Therfore let vs vnderstand that we walke in such wise vnder the guyding of oure God that as our Lorde Iesus Christ sayeth there cannot one heare fall from oure heade but by his good will. For if his prouidence extend euen to the Sparrowes and to the woormes of the earth what doth it vnto vs whom hee esteemeth muche more as whome hee hath created and shaped after his owne Image and likenesse Therefore it is an article which wee ought to marke well that euerie of vs hath his destinie that is to say that at suche tyme as God sendeth vs intoo this worlde he hath alreadie ordeyned what he will haue done with vs and guideth vs in such wise that our life is no more in our hande than is our death insomuch that it is to no purpose for vs too vndertake one thing or other bycause that in stead of going forwarde we shall go backe except God guide vs Thus ye see howe the faythfull may comforte themselues wyth Gods prouidence True it is that Iob did misapplie this faying for in his first pangs or fits as a man may terme them hee hath spoken heere as a man in despayre Beholde sayth he I know I am vtterly for lorne And why For God hath determined of mee what he thinketh good and the same shal be accom-plished and it shall not boote mee to striue against it But surely we must not beginne at that ende but before wee speake of Gods ordinaunce let vs first consider his righ-tuousnesse that wee may yeeld him his due glorie Then let vs not imagine the sayd lawlesse power in God wherof I haue spoken heeretofore for that were too make him lyke a Tyrant and that were a cursed blasphemie Let vs assure our selues that God in disposing and ordering all things vseth a soueraine rule where by all other iustice and rightuousnesse muste bee squared out Neuerthelesse wee must not do as these vaynglorious folke do whiche argue agaynst Gods prouidence and beginninglesse election For they see not the reason why God doth all things they imagin it to be tirannicall And what a blasphemousnesse is that Are not such men worse than diuels They be most ignorant and yet notwithstanding they be most busie in seeking Gods secrets True it is that they do perchance beare the countenance of great clerks but in verie deed they be starke beastes and yet they will needs haue God to shew them a reason of all his doings or else they will neuer graunt him that hee gouerneth all things heere bylowe nor that hee hath chozen whom hee listed to eternall life before the making of the worlde So then let vs keepe our selues from such outrage and in acknowledging that all Gods doings are rightful and good let vs marke that his woorkes shall oftentymes passe our vnderstanding and yet that wee must not therefore incounter his will. If God once do any thing let vs conclude that it is good Yea say they but we see not the reason thereof Surely whosoeuer woulde make Gods will subiect to our reason what dooth hee but rob him of his glory For gods wil is the rule of all reason and the fountaine of all rightuousnesse Therefore let vs hold our selues contented with it and be so milde as to say that God willeth not any thing whiche is not rightfull and indifferent Further more when we once know generally the said iustice and rightuousnesse let vs know also that God is so gracious vnto vs as to ioyne and knit his iustice to our saluation lyke as hee hath matched his mightinesse with it also VVhen we say that God is almightie it is not only to honour him but also to rest vpon him that wee may bee inuincible agaynst all temptation For inasmuch as Gods mightie power is infinite hee can well mainteyne and preserue vs In like cace is it with his rightuousnesse Seeing then that there is as it were an inseparable knot betwene Gods iustice and our saluation let vs begin at that poynt to the ende that when wee say that God bringeth to passe what soeuer he listeth and that hee will perfourme whatsoeuer he hath determined of vs wee may also assure our selues that there is not any thing amisse in it but that all things are ruled by wonderfull iustice and wisedome Furthermore if we will haue a breefe and familiar exposition of this saying let vs marke that God hath foredetermined what he will haue done both in respect of the euerlasting saluatiō of our soules also in respect of this present life As concerning the first God chose vs for his children before the creation of the world And wherevnto had he an eye in choozing of vs but onely to his owne infinite mercie For we bee of Adams corrupted lumpe VVherefore did he preferre vs before the rest of his creatures as sayth Sainct Paule by sholing vs out to make vs more excellent than our fellowes VVee deserued to be cast away and damned and God hath vouchsafed too drawe vs out of destruction Yee see then that we ought to glorifie God for that determination for somuch as it pleased him too choose vs and too call vs too saluation and to make vs heyres of his kingdome And this determination hath beene vttered to vs in our Lorde Iesus Christ and if wee bee members of our Lorde Iesus Christ we bee sure of our adoption Then neede we not to seeke the registers for it a loft in heauen but let vs content our selues with the assurance that he hath giuen vs of it For if a man that hath but the copie of an autentike register do content himselfe with it ought not wee when God hath declared his purpose concerning our saluation ought not we I say to rest vpon it Yee see then in what wise it behoueth vs to settle our selues forasmuch as wee bee sure that oure saluation is vnalterable bycause God hath made his decree of it which cannot be chaunged And as concerning his determination for this present lyfe let vs vnderstande that God guideth all our steppes and nothing happeneth too vs by casualtie but hee fore setteth all things so as we can neyther go nor come nor do any thing else otherwise than hee hath
ordeyned Therefore let vs assure our selues that seeing wee bee so in Gods protection wee shall be well at ease and seeing that hee watcheth ouer vs and hath a care of vs let vs not mystrust that the diuell can winde about vs nor all our enimies beside For God will prouide for vs and can well skill too keepe vs from all the attemptes that shall bee made agaynst vs And this ought not onely to comfort vs but also too giue vs courage too goe through wyth our duetie and too walke euerie man in his calling not mistrusting but that God will disappoynt all the practizes and attemptes that shall bee made agaynst vs and breake all the snares that men shall haue layde too catche vs in Is it not a goodnesse that ought to rauish vs and amaze vs when wee see that God hath such a care of vs and hath determined all things aboue which shall be done heere beneath VVe be here as Froggs and Grassehoppers as the Prophet Esay sayth of vs and to be short wee should be like mice in the straw as the Prouerbe sayth if God had not set an order aforehande what shoulde become of vs Nowe when we see this wee may well say I knowe that God is my sauiour and father for hee hathe my saluation in his hande and will not suffer mee to perish and I ought to assure my selfe of it seeing hee hathe promised it me By and by Iob addeth that there are many lyke things in him as if hee should say agaynst whome do I bend my selfe For though all the world should set it selfe agaynst him they shoulde win nothing by it and as for mee I am a poore woorme and therefore it behoueth me to shrinke away Surely hee doth well in so saying if so bee that he yeelded God the honour and prayse of rightuousnesse yea euen in respecte of the afflictions that hee indured But hee is so combered in hys minde that he acknowledgeth not God to bee rightuous and full of equitie as hee ought to do VVhat is too bee done then On our part when wee haue acknowledged our selues to bee cuerie one vnder the hande and guiding of God let vs beleeue also that the whole worlde is so in likewise for if the diuell were not subiect to God what a thing were it VVee see with what rage hee commeth agaynst vs and we see also howe furious the wicked sort are insomuch as it may seeme that they should swallow vs vp and they are as great and hideous stormes that come too ouer whelme vs Let vs marke therefore that God not onely keepeth his children vnder his protection too maintaine them but also that hee so gouerneth the whole worlde that the diuel do what hee can is not able to bring his practizes about but that Gods prouidence is alwayes betwene him and home Thus ye see howe weâ— ought to put this doctrine in vre Nowe finally Iob sayth that hee is afrayde of God and that the more hee thinketh vpon him the more he standeth in doubt of him For he hath softned my hart sayth he and the almightie hath amazed me And the reason is bycause he hath not cut me off through darknesse but hath hidden darknesse out of my presence There are that set downe this latter part of the text thus that he hath not hidden but it is cleane contrarie This in effect is that which Iob ment to say First he affirmeth that hee is afrayde of god afterward addeth the reason namely bicause God made him to feele his terrible maiestie In what wise Verely sayth he bycause I know I haue to do with him and he is mine aduersarie partie I indure not mine afflictions as one that knoweth not from whence they come but I know it to be the hande of God that persecuteth me That is the cause that I am so afrayde And this text is greatly for our profite if we can applie it as we ought to do First and formost it is not without cause that Iob sayth that he is afrayd of gods presence for that he maketh him to feel his maiestie For it is good reason that as oft as we thinke vpon God wee shoulde bee touched and striken in feare too stande in awe of his maiestie Yea and although God shewe himselfe louing towardes vs and allure vs to him and after a maner cocker vs as little babes yet must wee not come vnto him after such a sort but that we must alwayes do it with feare and lowlinesse Then let vs marke that he which hath a right knowledge of God wil be willing to come too him yea and come to him in deede reioycing in that hee knoweth him to be his father and yet notwithstanding hee will alwayes behaue himselfe lawfully and obediently towardes him to honour him And that is the cause why it is sayde in the fifth Psalme Lorde I will enter into thy Temple vpon the multitude of thy mercies and there worship in feare This is it in effect which wee haue too note heere concerning the fearing of Gods Maiestie Herewithall let vs knowe that our feare must not bee such as Iob speakes of that is too witte wee must not bee so afrayde of God as to shunne his mightie power as a terrible thing to vs or to go about to hide our selues from him but when we haue conceyued the sayde feare of him wee must also receyue comfort assuring our selues that Gods minde is not to scare vs from him but too drawe vs too him And wee had neede too bee so beaten downe considering the presumptuousnesse that is in oure nature for there is suche a pryde in vs as wee will neuer yeelde God his due honour till oure fleshe bee vtterly subdued and tamed And howe must that be done Euen by plaine force For of our owne good will wee woulde neuer bee humble and meeke God therefore is fayne too vse violence in that behalfe and too mortifie all that is of our flesh that we may bee as it were broken and broozed too stoupe vntoo him Thys done hee setteth vs vp agayne and is contented to shewe himselfe to bee our father too the ende wee shoulde honour him Then is it not ment that wee shoulde bee stricken with suche a fearefulnesse as wee shoulde not knowe where too become but that after wee haue honoured God wyth reuerent awe wee shoulde also preace vntoo him vpon the trust of his manifolde goodnesse Yet notwithstanding that which Iob speaketh heere is verie notable that is to witte that his conceyuing of such fearefulnesse was bycause God had softned his heart and amazed him by persecuting him For heereby Iob doth vs to vnderstand that although he had alwayes feared God yet notwithstanding forasmuch as he was assaulted with such temptations he conceyueth such a terrour as he wist not in a manner what God was Nowe this importeth two poyntes The one is that of oure owne nature wee bee deafe and dull so as wee knowe not
purposely VVben trouble commeth vpon the hypocrite bicause that then we knowe and feele howe auaylable our prayers are and what frute they yeeld vs True it is that God sheweth his goodnesse towardes vs euery minute of an houre and although we perceyue it not by and by yet doth he preserue vs frō the miseries that hang ouer our heade and putteth his hande betwixt vs and them So then we cannot but be acquainted with Gods grace in the time of prosperitie knowe that we be mainteyned by the same but yet haue we not so certaine and euident experience of his fauour help in prosperitie as in aduersitie Forwhēsoeuer miserie pincheth vs and death threatneth vs we haue the wit to discerne that we were forlorne and fordone if God should not step before vs to reskue vs And in good sooth howe should we be troubled if wee had not that consideration Ye see then an euident demonstration that God hath had pitie vpon vs And so affliction is the thing wherein God sheweth himselfe cheefly to be our sauiour And heere ye see why it is sayd in the Psalme Thou shalt call vpon me in the day of thy trouble and I will heare thee and thou shalt glorifie me But is it therfore to be said that we must not seeke vnto God but when we be in necessitie and at the last caste No for we should be too retchlesse if wee should tarry till such constraint came Then behooueth it vs to call vpō God at all times as shall be shewed anone But yet doth our Lord prouoke vs by scourging vs in so doing he correcteth our slouthfulnesse quickeneth vs vp to come vnto him It is expresly sayd that that is the time wherein we muste call vpon him and that that is the very due and conuenient season according as it is sayd in the two and thirtith Psalme that the rightuous shal seeke God in due time that is to say whē their aduersitie presseth them Not that we haue not occasion to do so continually but bycause we haue more occasion then than at any other time And hereby we be warned that whensoeuer we be pinched to the vttermost so as we can abide no more wee muste not faynte but rather take courage to come vnto God knowing that he allureth vs not only by worde of mouth but also by his doings and that hee not onely reacheth vs his hand and willeth vs to take it but also dooth as it were drawe vs by force by reason of the great sluggishnesse that is in vs Lo what we haue to mark in this streine Now herewithall let vs vnderstand what is the frute of our faith It is that in all our aduersities wee be right happy and that all the curses which God sendeth vppon men for their sinnes are turned to our welfare by meanes of faith whē we pray vnto God and haue our recourse vnto him And why For in the mids of our troubles he sheweth himselfe our Sauiour and maketh vs too feele that hee is neere at hande with vs After that Iob hath sayde so he addeth that the vngodly will not delighte in the Almightie nor seeke alwaies vnto him VVhen he sayth that the wicked man will not seeke alwaies vnto God it is a confirmation of that which hath bene touched already that is to witte that we must not onely pray when we can none otherwise do but also that we muste do it ordinarily as in very deede we cannot passe one minute of an houre without Gods helpe And surely the fauoure that we looke for at his hande consisteth not onely in deliuering from death when wee be as good as at the pits brim but also in preseruing vs and in turning awaye euill from vs For we see that in this life we bee continually beseeged with a hundred deathes and the miseries wheretoo we be subiect are without number God therefore muste be fayne to garde vs and to be our wall and bulwarke according also as he sayeth by his Prophet Esay that hee is our fortresse and shielde and so is hee also named oftentimes in the Psalmes Yee see then how we ought to call vpon God not onely when hee toucheth vs and smiteth as it were with hard strokes vpon vs but euen when wee be at our ease and rest perceyue no daunger towarde euen then say I behoueth it vs neuerthelesse to consider to how many miseries our life is subiect that beeing perswaded that wee can not escape them excepte God preserue vs we may runne vnto him and say Alas Lorde keepe vs thou vnder thy protection and by thy prouidence make vs able too passe through so manye deathes which hem vs in rounde about And this muste bee done both euening morning Moreouer we know without going any further what temptations assayle vs dayly And therefore when we pray vnto God it must not only be that he shoulde preserue vs from the daungers wherin we are concerning this present life but the cheefe poynt is that he shoulde reach out his hande to deliuer vs from Satans temptations and not suffer vs too fall into euill according as there are deadly downefalles whereinto we may tumble euery minute of an houre if wee be not hild vp by his power So then lette vs marke what neede the faythfull haue too bee so defended and shielded by Gods hande For when Satan cannot ouercome vs on the one side hee vndermineth vs anewe both before and behind and hee assaulteth as well at one side as on the other and as well aboue as beneath He hath so many fyrie and burning dartes that hee woulde wounde vs to the death were it not that God dooth defende and preserue vs So then it is not ynough for vs to pray onely once a day or when the neede it selfe constrayneth vs but it standeth vs in hand to do it continually and to make an ordinarie exercise of it And thus ye see why it is sayde that the wicked prayeth not at all tymes vnto God. But there is yet one poynte more which we ought to marke well For Iobs intent is to do vs to wit that whereas the wicked man doth nowe and then make countenaunce to pray yet doeth he not continue in that minde he proceedeth not constantly and after one continuall rate And heere ye see wherein the prayers of the hypocrites differ from the prayers of Gods children For an hypocrite withoute examining of his owne hearte will welynough doo the same thing that Gods children do to outwarde sight hee will pray vnto God yea and he will acknowledge that he hath neede to do so But if the least temptation in the world light vpon him he fretteth with himselfe meddleth no more with calling vpon God but grunteth agaynst him and fometh vp such rage as he sheweth well that he nother depended vppon God before nor trusted in him nor soughte him with a rightmeening minde and that all was but counterfetnesse Thus ye see how the
hypocrisie of the faythlesse is discouered when our Lorde handleth them not after their owne liking but holdeth them shut vp in some distresse For then they fret fume against him But cōtrariwise if God scourge the faithfull man that hath prayed to him in his prosperitie in the time of his rest he ceasseth not to holde out still in beseeching him to playe the surgion in healing of the woundes that he hath made To be short Gods children continue in prayer and haue the sayde perseuerance or holding out in so muche that although God afflict them seeme to turne his backe too them to be deafe to their requestes yet neuerthelesse they hold on still and neuer giue ouer cleane Contrariwise if God graūt not the faithlesse their request as soone as they pray vnto him if he pleasure them not by and by if hee perfourme not theyr desires withoute delay they thinke they haue loste their tyme And so we see that the fashion of praying a right is first not to tarry till extremitie cōpell vs but rather to be doing aforehand as neede is that we shoulde praying God to preuent vs with his gracious goodnesse Take that for one point Againe if we be in trouble distresse let vs not ceasse to pray as well as if we were in prosperitie For although God seeme not as then to fauour vs but rather to be an aduersarie an enimie vnto vs by the estimation of oure fleshly vnderstanding yet behooueth it vs to exercise our faith in calling vpon him and whereas it may seeme to vs that we haue not auayled awhit by praying but rather that God is deaf to our requests yet notwithstāding let vs hold on stil not leaue off But when we haue sighed sobbed to day if we feele no asswagemēt by it let vs returne to the same remedie againe tomorrow In good faith yee see that although a sicke person perceiue not that his Phisition hath done him good at the firste yet will he not ceasse to beleeue his counsell still And is it meete that we should put more trust in mortall men than in our God So then let vs wey well this saying that is set downe here for praying continually vnto God and let vs thinke that it is too no purpose for vs to go too God at startes to desire him too haue mercie vppon vs but that wee muste doo it diligently and euery man stirre vp and taske himselfe to it both euening morning saying VVhat wretched creature sleepest thou heere Knowest thou not what neede thou hast that thy God shoulde ayde thee And againe if we bee afflicted and suffer aduersitie let vs not ceasse to call vpon God nother let our harts fayle vs assuring our selues that our afflictions shall turne to oure welfare and soulehealth But let vs hold on all the dayes of our lyfe yea let our holding on be such as we may be importunate according as our Lord Iesus Christ she weth vs in the parable where he exhorteth vs to pray without ceassing although God shew not by effect at the first that hee heareth vs But there is yet further that the wicked man will not set his delight in God which is a notable saying conteineth a good lesson For heere Iob putteth a difference betwixte the pleasure or ioy that Gods children and the faithfull sort haue and the pleasure which the faithlesse take Hereby we vnderstand that all skorners of God all malicious persons all looce liuers although they seme to be the happiest folke in the whole worlde are vnhappie and there is nothing but wretchednesse in them On the contrarie parte although the children of God bee taken to be forlorne wretched as it were damned creatures yet are they right happy bycause they set their delight in god Thus see wee a sentence right worthy to be well marked and to be called of ten tymes too rememberance There is none of vs but hee desireth to haue ioye and yet in the meane while wee knowe not what the true ioy is nor wherein wee ought to take it nor wherevntoo wee ought to referre it And that is the cause why the ioy of this worlde is cursed by the mouthe of Gods owne sonne who sayeth wo be to you that laughe And why VVill God haue vs to bee alwayes sad Is God greeued and offended that we shoulde make any myrth To what purpose serue the texts where it is sayde that God would fayne haue men to be merrie and giueth them wherwith to be merrie For hee not onely voutsafeth too giue them nurrishmente and sustenance but also giueth them abundance wherwith to be merrie Howe commes it to passe then that our Lorde Iesus Christ curseth the laughter of the worlde It is bicause men besotte themselues in their mirth And what is their ioy It is a cleane forgetting of themselues and a turning awaye from God according as wee see that moste men cannot bee merrie vnlesse they thruste God a good way off and runne ryot and gyue themselues to suche superfluitie as there remayneth no more wit nor reason in them For somuche then as men do so passe their bounds needes must their mirth be cursed To bring examples heereof is needelesse as now woulde God the thing were not so much knowen and practized as it is But what There is not that man of vs all that findeth not the same vice in himselfe For if there bee any talking of God wee woulde fayne that it were quickly at an end I say it were ill with vs if our Lord made vs not to feele the sweetenesse that we finde in him For he that hath once tasted of that can neuer haue his fill of talking of God but will preferre the minding and muzing vpon God before all the pleasures in the worlde But as for those that are giuen to vanities they stand vpon thornes till they bee gone when there is any speaking of god And why For that is a melancholike matter too them And truely wee see that bothe in feasting and in talking in such other like things it is but a trouble to the whole companie to haue mention made of god Therefore let vs not thinke it straunge that God pronoūceth this horrible curse agaynste the mirth of the worlde seeing it is so frowarde that it runneth quite oute of square from the right waye and keepeth not it selfe within any boundes nor can bee merrie but in all wantonnesse and disorder So then let vs come backe too that whiche is sayde in the lawe Thou shalt bee merrie in the presence of thy God. This lesson of beeing merrie in the presence of God is of greate importance And it cannot bee doone without acknowledging that all the good things which we haue do come of him and that hee giueth vs them to the intente that wee shoulde take him for our father and yeelde him thankes acknowledging him to bee the fountayne of all goodnesse and that wee
crie oute I am builded vpon bloud and another I of murther Therefore let the faythfull aduise them selues well when they builde that it bee not vppon goodes wrongfully gotten if they mynde too haue ioy of their dwelling And therewithall how so euer the worlde goe let them not rest there to make their nest of it but let them be readie to remoue when so euer it shall please god Nowe furthermore it is sayde That the wicked man shall die and not bee buried honourably and that hee shall open his eyes and see nothing This serueth too conclude the matter that hath bene treated of for Iob meeneth that it maye well come to passe and so it doeth indeede that the wicked shall stumble yea euen after hee hath bene aduaunced For the thing whereat he looketh is that our Lorde exalteth the wicked and afterwarde letteth them fall yea euen a deadly fall For as touching their death they are not buried honorably and agayne when they looke about them they finde no succoure but are disappoynted of their longing Heere we haue a faire looking glasse of Gods iudgementes howebeit that we play not those which held argument against Iob that is too wit that wee goe not about too inforce God too set things in their perfecte state For that shall not bee done till the last day Yet in the meane season it behoueth vs to bee warned to looke vpon Gods hande as ofte as our Lord ouerthroweth the wicked and beateth them down VVee must not in this poynte seeke any chaunce as the children of this world do whiche imagin a wheele of Fortune where as menne are hoysed vp alofte and afterwarde let fall agayne For the chaunges and returnings which we see in the world are not things that happen by aduenture but it behoueth vp too father them vppon the hand of god As howe Sometimes hee punisheth them that haue abused his grace and sometimes hee beareth with them so as it is not perceyued that hee myndeth too punishe them but yet they shall haue so much the more terrible account to make as I haue touched alreadie Notwithstanding if wee see the wicked fall it behoueth vs to knowe that God did not aduaunce them without cause but that the same was to the ende that their fall shoulde be the greeuouser euen to breake their necke Then after they had beene hoysed vp aloft God must make them to fall after that fashion Furthermore it is not for nought that their buriall is spoken of heere For although it bee neyther heere nor there in respecte of our saluation yet are there two things to be considered The one is that the wicked doe at their death defye God and nature and thinke too prolong their greatenesse and pompousnesse still in spyte of nature when oure Lorde conueyeth them into rottennesse Yea euen then do I say the wordly and fleshely men make muche more brauerie than in all their life afore For their sumptuouse buriall is too saue their memoriall from perishing that men might speake of it for euer So then we see that the foolish curiositie which the worldlings and vnbeleeuers vse in beeing buried with great pompe is to continue their pride in despite of god But God laugheth such presumption to scorne For hee disappoynteth their expectation in so much that whereas they purposed to be buried honorably diuers times he hath giuen them a cleane contrarie buriall Marke that for one point But yet it is also to be considered that buriall was brought in by god It is no inuention of man without good grounde but it is Gods ordinance to the end it should be a witnesse vnto vs of the resurrection euerlasting life VVhen men be buried they are layde vp in the earth as in a store house vntill they maye bee raysed vp agayne at the last day and so our buriall is vnto vs as a looking glasse of the resurrection Therefore when the wicked are disappoynted of buriall it is as much as if oure Lorde vttered his cursse vpon them after a visible manner yea euen as well in deathe as in life according as it is sayde heere And yet notwithstanding lette vs marke that if the wicked bee buried honourably wee muste not bee troubled at it nor thinke that God hathe forgotten hym selfe or that hee executeth not his iudgementes in conuenient time for wee see what the Scripture sayeth of the riche man namely that he was buried And what sayeth it of Lazarus There is no mention made of his buriall in so much that it is not known whether he were eaten with dogges or whether he were cast abroade into the feeldes The Scripture speaketh not of it it speaketh but of the buriall of the riche man Contrariwise if Gods children happen sometimes to lye vnburied is it to be concluded therfore that they are accursed No like as when the wicked are buryed it is not too bee sayd that they are blessed in their death But it is to shewe vs that God executeth not his temporall punishmentes after one egall rate in this worlde but reserueth the chiefe to himselfe till the latter day As much is to be sayd when wee see good men burned and put to open shame and Gods children perishe with the wicked yea as touching the bodie so as they bee caried to the gallowes For although they bee the martyrs of Iesus christ and that that slaunder bee more honour to them before God than all the preserments in the world yet not withstanding God gyueth them not burīall And howe commeth that too passe Howe falleth out the threatnings against the wicked that is spoken of here It behoueth vs to come backe to that which I haue sayde namely that they be suche iudgementes as are hidden and incomprehensible as yet and that it behoueth vs to tarie till our Lorde bring vs to that daye wherein all things shall bee discouered In the meane season let vs knowe that the heauen shall serue for a tumbe too suche as are so martyred I meane too the innocents that are put to reproche by the wicked and the persecuters And that if they had the honorablest buriall in the worlde it were nothing in comparison of the benefite and priuiledge that God giueth them For can a man finde a more honourable tumbe than the heauen But oure Lorde maketh that to serue for a tumbe for his children when he bereaueth them of common and ordinarie buriall And so if it please God to haue vs buried let vs know that the same is as a record of his goodnesse And if hee bereeue the wicked of their buriall let vs also behold his vengeance both in their life and in their death Yet notwithstanding let vs learne to refraine our selues and to haue our eyes as it were closed vp in respect of his secrete iudgemenres vntill we become vnto the last day where hee will shewe vs the things perfectly which are now out of order Nowe let vs fall downe before the face of oure
place conuenient when neede requireth Therefore let vs consider that in condemning other men wee hyde not oure owne faults ne cause them to bee forgotten Hee then that would be a good correctour of his neighbours must first correct himselfe He that will teach other men must first bee his owne schoolemayster that is to say he must begin at himselfe and receyue good doctryne Also let vs not forget that which wee haue sayde namely that wee must be readie to receiue instruction at euery mans hand and yeeld our selues teachable without refusing so great a benefit when our Lorde goeth about to teach vs by any maner of person As touching that whiche Iob sayeth here the effect of it is that hee hath shewed himselfe to bee a man that feared god Such as are led with ambition woulde fayne shewe themselues to bee men of renoume and they neuer do any thing but they looke for some prayse and commendations for it afore men Contrariwise Iob declareth here that he bestowed his doings where was no hope of recompence nor of purchasing any great fame or renoume to the worldwarde and that hee indeuered to do good vnto men euen when they seemed to be dead Hereby he sheweth wel that he was not led by vaine glorie nor sought his hire here beneath in earth but that he walked as in the sight of god For if a man seeke his owne preferment it is certaine that when hee ought to do any man a good turne hee will looke twice vpon it and see whether the partie bee able too counteruaile it and to render like for like And thus ye see that none of the good turnes which are done in the worlde are done freely but rather for wages and therfore their doings can not be sayd to be a vertue For it is not charitie that leadeth them to do good one to another or to helpe such as haue neede but euery man hath an eye to his owne profit and to see whether the good that he doth vnto others may returne home againe to himselfe But contrariwise it is shewed vs heere that in seruing of God wee must not haue regarde of any worldly recompence nor couet to be commended and praysed according as wee see howe Iob sayeth here that the blissing of him that was readie too perish came vpon him Let vs marke well this saying for when a man is at deathes dore it seemeth to vs that whatsoeuer good we shall haue don vnto him it is as good as lost and also as to the worldwarde it is all quite gone And veryly Iob speaketh here of such as were vtterly forsaken and had no succour insomuch that no man vouchsafed too thinke vppon them There is then as it were a buryed man or as it were a wretched coarse and I succour him If in so doing my respect bee too purchace any prayse among men then is it certaine that I will seeke some man to blase abroade my goodnesse and to tell how much hee is beholding and bounde vnto mee But if I take a poore man that is as good as halfe dead and seemeth that hee must perish out of hande it is a token that I seeke not the prayse of men Agayne what is the hyre that I shall looke for The man is as it were condemned too death and there is no more hope of him So then if wee minde to proceede in such vprightnesse wee must thrust all ambition vnder foote and there muste no couetousnesse leade vs but we must looke right forth vntoo god That is the thing which Iob ment too betoken in effecte and the same also is the cause why hee setteth downe heere all the particulars that we haue touched namely of widowes of fatherlesse children and of suche as bee despysed of the whole worlde For vndoubtedly these also are the parties which are specially recommended vntoo vs of god As for them that haue the meanes too recompence the good turnes which they shall haue receyued they recommend themselues But when a poore man is destitute of all fauour and hath neyther kinsfolke nor freendes nor goodes nor authoritie on his side if wee succour him it is a signe that wee looke rightfoorth vntoo God And if wee do not it is a token that there is no charitie in vs And truely forasmuche as euerye one of vs is so wedded to his owne profit therfore doth our Lord expresly commend vnto vs both the widowes and the fatherlesse and those that are in such extremitie and are not able to helpe themselues God I say presenteth them vnto vs to trie our charitie in that behalfe Yee see then a poynt in Iob which it standeth vs in hande to marke yea and to marke it in suche wise as wee muste assure our selues that all these things are spoken for our learning For as I haue touched alreadie Iob vseth no brauerie here neither maketh he any brags to get himself estimation but rather in his person the holy ghost sheweth vs what is to be esteemed namely not that which appeareth outwardly hath the fayrest glosse afore men for that oftētimes shal be but abhomination before god VVhat then when a man walketh as hauing none other record but god so as all his doings are leuelled at that marke to say my God hath commaunded it me it is the thing wherein he will trie me it is the thing whervnto he tasketh me when a man walketh by that rule it is all one as if he should banish all worldly respects too gather himselfe vnto god And euen so also must we do Let vs seke none other alowance but of God and let that suffice and content vs let vs not be turned aside nor drawne away by ambition or vainglorie VVhen we intend to serue God let vs not looke for our recompence at mans hande but let vs serue God with such vnfeynednesse and soundnesse as wee maye not stay vpon the things that haue fayrest shewe but vpon the things that are commaunded vs and let vs fully conclude and be resolued that wee ought to desire no further but that God be obeyed Therfore in all these things let vs follow still the example of Iob and shew that we feare God yea and let our shewing of it bee not by I wote not what Ceremonies wherein there is no substance but by the things that oure Lorde commaundeth vs especially in hys lawe whiche are that wee shoulde execute iustice rightuousnesse and mercie that is to say that wee shoulde yeelde euery manne his right that wee shoulde absteyne from all euill from all iniurie craft and violence and indeuour to serue our neighbours cheefely in hauing pitie and compassion vpon those that are in aduersitie too the ende to succour them after the abilitie that God hath giuen vs. Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes praying him too haue pitie vppon vs and too make vs so to feele oure sinnes as wee may bee humbled in
but rather the holie Ghost intendeth heere to giue vs a myrrour of perfection to the ende that when wee knowe there is any spot in vs we should assure ourselues that God calleth and summoneth vs to our accoūt and that we can not escape vnpunished For by and by there is a curse added let mee sowe saith Iob and let an other man eate and let my plantes be plucked vp as if he shuld say If I haue labored to inrich myself by vnlawfull gaine let God plucke away al my substance and let all perishe and goe to hauocke Yee see in effecte what is shewed vs here Now therefore let vs take heed◠to walke more carefully than we haue done For men dispatche them selues thereof too lightly If they haue any meane trade of lyuing and contente them selues with it howe so euer they fare Strayght wayes they are rightuous so thinke they them selues and there is nothing amisse in them But yet for all that wee muste bee fayne to come to the ballance as I haue touched before And bycause the lawe of God moueth vs not the holie Ghost addeth one other helpe which is that in the example of Iob hee sheweth vs howe oure lyfe ought to bee ruled Thus yee see howe by the way wee haue to marke that Iob mente not to magnifie him selfe but to shewe in his owne example howe we ought to liue Besides this also although wee haue indeuered to walke in suche perfection as wee haue brydeled our affections as our wandring lusts haue haried vs away as we haue alwayes preserued euerie mans right and as wee haue not vsed anye crafte or malice against any man yet muste wee alwayes hang downe oure heades before God as wee haue seene heeretofore And if God scourge vs although it be not for oure sinnes but for some other purpose as namely to humble vs or to trie our pacience yet must we cast down our heades still and furthermore acknowledge that wee are alwayes guiltie howsoeuer the world go and that God shall alwayes finde some faulte in vs so as he might iustly reiect our whole life Thus ye see how we ought to practise this sentence Neuerthelesse to be short it behoueth vs to haue our eyes alwayes fastned to oure handes that is to say to deale so purely in all things that wee take in hande as our doings may not in any wise be stayned but it is hard for vs to haue such a purenesse for looke howe many dealings wee haue to doe with so many peeces of pitch do passe through our handes And howe is it possible that we should scape without catching some spotte God therefore must bee faine to worke in that cace and too preserue vs euen after a woonderfull fashion And it ought to prouoke vs greately too prayer when wee see there is suche an vncorruptnesse required at oure handes and wee drawe cleane backwardes in so muche that wee are so farre off from beeing cleane as wee perceyue not the spottes and blottes that are in vs Then remayneth there none other shiftes but to flie to God for refuge not only to craue forgiuenesse of the faultes that are past but also to desire him to guide vs by his holie spirite and too keepe our hands cleane so as we may be restrained from all craftinesse and malicious dealing in all things that we haue to do with men what so euer they be More ouer let vs marke well the curse that Iob setteth downe here For although hee applie it but too his owne person yet notwithstanding he pronounceth generally what payment is prepared for all those which defile their handes after that sort with the wickednesse that they haue deuised against their neighbors Do the couetous men indeuer to inriche themselues at other mens costs Is a man so giuen to him selfe as he passeth for nothing in this worlde but to grow riche Let vs not thinke that the same shall indure long but that at length God will execute the thing which hee pronounceth heere that is to wit that such as haue planted shall not eate of the fruite And in verie deede wee see that suche as haue heaped moste goodes togither inioy them not but God bereeueth them of them And oftentymes a man needes not to forbid them the eating and drinking of the things that they haue gotten For they themselues are so niggardly as they dare not cherishe themselues but pine awaye and become their owne tormentours And afterward looke what they had gathered togither in long time with great labour that doth God plucke and sweepe away their children make a fayre dispatch of it and the goodes that were reserued still to bee the last shall oftentimes make a rope for their children to drawe them to the gallowes VVee see these iudgements of God before our eies therfore let vs learne to walk vprightly not think that those which haue gathered most in this worlde are happiest And why For Gods curse is alwayes at their taile and can not misse those which haue pilled and polled other men of their goodes VVherefore let vs bethinke vs to be contented with the litle that God shall giue vs assuring oure selues that if wee walke continually in his feare hee will bee a good fosterfather to vs and neuer faile vs if we deale like children towards him and vse true loue and brotherly vprightnesse towards all our neyghbours Now let vs fal down before the face of our good God with acknowledgement of oure sinnes praying him so to open our eyes as we may walk before him and as it were in his presence and that seeing he hath shewed himself so familiarly vnto vs by his worde we also may behold him as he hath declared himselfe there and that there with all wee may make such a triall of our whole life as wee may peceyue the wretchednesse that is in vs and the miseries wherevnto we be subiect and flie vnto the remedie which hee hath set forth vnto vs by his goodnesse whiche is to haue recourse vnto his mercie and to praye him to guide vs in such wise by his holie spirite that we renouncing all oure wicked affections maye seeke to frame oure selues wholy to his holy will and to walke vnder his obeisance vntill we be come to the full perfection wherevnto it behoueth vs to tende all our life long and which appeereth alreadie in his Angels That it may please him to graunt this grace c. The Cxiij Sermon which is the third vpon the .xxxj. Chapter 9 If my heart haue beene deceyued in any vvoman or if I haue laide vvaight at the doore of my neighbour 10 Let my vvife grinde vnto another man and let stranngers bovv dovvne vpon hir 11 For that is a loocenesse and iniquitie to be condemned 12 It is a fyre that deuoureth all too destruction yea and vvhich should plucke vp the roote of my reuenue 13 If I haue refused the iudgement of my seruant or of my maid vvhen they striued
iudgement by the lawe and by the things that are sayd and conteyned there So then let Gods seat be set vp by hauing hys worde before our eyes and let vs consider throughly whether wee haue walked as hee commaundeth and whether wee haue not swarued from his worde and if wee haue done amisse let vs learne to condemne our selues And furthermore if hee graunt vs the grace too obey him although there be many vices in vs yet notwithstanding so that our cheef marke haue bin to obey him let it content vs to bee allowed of him though the worlde condemne vs and let it not greeue vs that the world chargeth vs with slanders so that God reache vs his hande and accept vs and shewe that he liketh well of our life VVhē we be at this point let the dogges barke at vs so long as they cannot byte vs and although we seeme by the report of our enimies to bee the wickeddest men in the worlde yet let vs beare all things paciently This is the thing that we haue to marke in this text And so wee see that there are two poynts to note The one is that we must not giue our selues to ambition and vanitie to seeke our own praise before men to exempt our selues from Gods iudgement but contrariwise it behoueth vs too feele howe terrible Gods wrath is and to examin wel our own consciences to the end we be not faultie before him VVhen we haue obteyned this that is to say when God hath graunted vs the grace too walke vprightly so as we be sure that he alloweth vs let vs beare the slaunders and false accusations of the worlde paciently and tary till God shewe our soundnesse openly and make it to shyne as the breake of the daye according as he hath promised too do And that is the seconde poynt Yet notwithstanding as touching that Iob sayeth that he will beare the booke that shall bee made agaynst him as a crowne that is to say the proces wherby he shall be charged after that sort with his faults It is not ment that it is alwayes an honour vntoo vs afore men too haue a good cace And surely it is vnpossible to finde a better case than Sainct Paules was and that he had serued God faythfully in his office and yet notwithstanding he fayled not to bee charged and accused falsly And what doth hee For asmuch as hee seeth that men are blinde and ignorant and iudge wrongfully he appealeth to the day of god I appeale sayeth he to the day of the Lorde Ye see that saint Paule is constreyned too vse such remedie according as oftentimes it commeth to passe that we bee defaced and that the worlde holdeth vs for wicked so as we be disgraced bycause the wicked are so shamelesse that all is one with them to speake euill of men by hooke or by crooke But yet in the meane while wee shall not ceasse to go still with our heades vpright And why For we may appeale vnto God for our warrant as wee see the Prophtes doo VVhen Ieremie sayeth Lorde if I be a deceyuer thou hast deceyued mee It is bycause it was layd to his charge that he did nothing but beguile the people VVell sayeth he if it be as you say then hath God deceyued mee VVhen he speaketh after that maner hee meeneth not that there is any deceyt or guile in God but he doth boldly represse all the slaunders that were layde vpon him saying Arme your selues agaynst God for I knowe that he will maynteyne my quarell And Esay reporting that hee was reiected of men and as greatly reproched and despised as could be sayth yet will the Lord answere for me So then whensoeuer wee bee defaced and oppressed by men and blamed by the whole world yet shal we not fayle to haue a crowne of glorie if wee haue recorde before god And that is the cause why Iob sayeth that hee will ouerthrowe all the slaunders that shall bee layde agaynst him No no sayeth he I will not come as an offender that is condemned already in himself before that informations be put in agaynst him for hee is conuicted in his owne conscience of the misdeede that hee hath done but I will come as a Prince And vndoubtedly the children of God are the iudges of their iudges whē they be wrongfully oppressed by men It is certaine that they dare more boldly appeare referring thēselues wholly vnto God and resting in him than those dare which condemne them through malice violence and tirannie VVhereas the enimies of the truth do now adayes condemne the faithfull to be burned and in doing therof do sit vnder their clothes of Estate do we not think that gallowes is more honorable wherō a martyr shall be tormented or a stake that is set vp for a childe of God to be turned at Yes For that surmounteth all the thrones of the world Kings Princes together with all their iudges must needes through their wickednesse vnhallowe the seats that are hallowed and dedicated vnto god And forasmuch as they sit in them they must needs be full of filthinesse and infectiō bycause they followe not the wil of him which hath set them there and so they make those places shamefull and detestable whiche notwithstanding of theirselues are honorable Contrariwise although a stake or a Gibbet be a lothsomething to the worldward yet notwithstanding it is certayne that when a Martyr and a childe of God bringeth a good conscience thither and suffereth there in a good quarrell he sanctifieth the same which was after a sorte cursed So thē it is not for nought that Iob sayth that if god wil be so gratious to him as to aunswere him that is to saye to giue him leaue to mayntayne his Innocency and to heare him declare his life he will come with a lofty countenāce like a prince and not drooping like an offendour and he will boldly receyue all the bookes that can be written against him taking them as an ornament croune or garland This is it also which ought to comfort vs namely our walking in vprightnesse before God and our indeuering to serue and honour him For thē if the world be vnthankfull and men do vs wrong and degrade vs it maketh no matter so we can protest before God that our case is good and also that we be able to shewe that it is so when we be drawne before men For it is a shamefull thing to say God is my witnesse when the rest of our doings are not aunswerable to it according as many men call God to record rashly and yet it is knowne to be clean cōtrarie But if we will be allowed of God we must so deale as the world may beare witnesse of our vprightnesse whē it commeth to the hearing and we must haue our mouth open to declare how the matter goeth and to disproue the slaunders that shall be layde against vs Furthermore whē we haue this that is to say whē we
And although that such as do backbite vs haue their mouthes stopped and haue not any reason to conuince vs withall yet they wil not cease to be caried away with such spite as to slaunder vs and to cast foorth wicked words against vs Hereby we be warned that if men bee so maliciouse as to coÌ„demne vs without proof we must not take it to much to hart For it is no noueltie It happened to Iob that excellent seruant of God and at this day we see that the papists thinke ynough to haue decreed that their lewd errors superstitions and false doctrines are good For they steppe to it with a maysterly style that it is ynough for them to haue determined it to be so There is no entring into disputation nor any serching by reason how things go For to their owne seeming they haue all authoritie and therevppon they thunder against vs But in the meane seazoÌ„ we know that truth is on our sides and we are fully resolued of it VVherfore let vs resist such temptations and not be abashed at them seing that at all tymes they that had no reason for themselues haue notwithstaÌ„ding not ceassed to condeÌ„ne the good case boldly and without remorse of coÌ„science Seing theÌ„ that the diuel blindeth theÌ„ so let vs always kepe on ouâ— course sticke stedfastly to the truth that we knowe And for our owne part also let vs take warning to walk more leysurely wheÌ„ we haue ben anywhit to hasty For oftentimes it will fall out that the childreÌ„ of God shal be ouerseene not haue stay ynough of ourselues Therfore let vs not go on still neither let our rashnesse bee matched with wilfulnesse Truely it is a hard thing For he that hath once ouershot himselfe doth commonly become wilfull Howbeit when we haue done amisse we must not coÌ„tinue in euill but rather learne to restreine our selues saying I haue here exceded measure I know well I haue not bridled my self with such modestie as I ought to do VVhat is to be don Oh I must not harden myselfe but seing I haue taken a wrong way I must returne backe againe Ye see then that by the exaÌ„ple of Iobs freends the holy ghost warneth vs first to be wel aduised that we take no quarrel in haÌ„d rashly against God and secoÌ„dly that if we happen to be ouerseene we must not in any wise be wilfull nor proceede in our euil but acknowledge our fault and labour to amend it out of hand As concerning Eliu of whom mencion is made here it is not without cause that the scripture sheweth vs of what stock he came according as he is named the Buzite of the house of Ram. For here wee see first the auÌ„cientnesse that we touched heretofore the â–ª principal point also which God meÌ„t to declare vnto vs is that there hath always remained some good seede of religioÌ„ among those that were wrapped in many fond fancies And that is a very notable point For we knowe that the world did out of hand fall away from God and all men turned aside to corruptioÌ„ and lies I meene euen immediatly after the floud notwithstanding that the vengeaunce of God were so horrible and worthy of remembraunce and that the children of Noe whiche had escaped hauing liued a long time after might tell their children and successors after what maner God had taken vengeaunce of the wickednesse of the world For notwithstanding all this yet they fell all away and forsooke the right religion turning aside vnto lies idolatrie all other disorders Herein we see that men are exceeding frayle and that there is nothing harder than to hold them in the feare of God in good religion True it is that in respecte of euill wee bee but too stedfast wee cannot bee bowed aside and if a man wold go about too amend the euill in vs he knoweth not at whiÌ„ch ende to begin nother can he bring it to passe bycause there is suche a piteouse hardhartednesse in vs But as for goodnesse wee forgoe it byandby there needeth nothing to thrust vs from it VVee haue a faire mirroure hereof shewed vs in this that men went astray and forsooke the pure knowledge of God so soone after the flud notwithstanding that they were told of it And here withall wee see in this example of the persone of Eliu that God hath always left some good seede in the middest of darknesse and that there hath alwayes bin some good and holy doctrine And why To the end the vnbeleeuers shoulde bee left vnexcusable so as they coulde not alledge that ignorance reygned ouer all For wherof came it that God was not serued and woorshipped purely but for that men turned their backes vpon him And they dyd not that through a simplicitie wherevnto they might gyue some colour of honestie but rather of a stubborne wilfulnesse Men are loth to be beguiled yea or to seeme to be beguiled but wheÌ„ it coÌ„meth to the seruing of God they shet their eyes quench all the light that shyned in them and seeke nothing but to giue ouer themselues to all trumperie This is the thing that is shewed vs here But it behoueth vs to way wel what hath bin treated of heeretofore namely that althoughe these men were no Prophets of God yet notwithstandyng the doctrine that proceeded from them had such a maiestie as it might ryght well beseeme the person of Prophets True it is as I haue sayd that they did misapply it But yet notwithstanding there was an excellent spirit in them And in very deede as I haue declared afore the things that haue bin set out by them ought to bee receyued as out of the schole of the holy Ghost And although these personages were so excellent yet were they not taught by the lawe of Moyses but were separated from the Churche of god For if the lawe were published at that time whych thyng is vncerteyne yet were they distant from the countrey of Iury and had not any felowshippe with them that they might bee partakers of the doctrine whiche God had simply appoynted for his people VVe see then that men which had no scripture nor any thing saue the doctrine whiche Noe and his children had sprâ—â— abroade after the fludde are Prophetes of God and haue an excellent spirit And although they dwelt in a straunge countrey yet we see that God had giuen them a knowledge sufficient too edifie all the common people Thus ye see how the world could not bee excused of ignorance For although idolatrie reigned in the time of Thare and Nacor and that they themselues also were idolators as it is sayd in the last chapter of the booke of Iosua and that those whiche came of them folowed theyr steppes yet notwithstanding Elia which was of the house of Ram and the other three were exempted from the common corruptions of that tyme And so wee see that the pure religion was not quite abolished among them but that
true meane of cōforting vs VVhich is not to forget God and to seeke fond vanities to sotte our selues withall but to be certified of Gods goodnesse And it is an article which wee ought too marke well VVee see after what sort men labour too comfort themselues namely by forgetting God For it seemeth too them too be a melancolike matter too thinke vpon him And in good sooth how many are there which will saye stoutly ynough that they bee Christians and yet notwithstanding when they intend to be mery they dryue away all thought of God and of eternall life and not only so but also offend God of set purpose And why For they cannot be mery but in doing euill Seing then that the nature of men is such and that we be atteynted with that disease let vs looke well to our selues and be sure that our mirth shall not be blissed from aboue except we be assured of the remission of our sinnes Therfore if wee haue Gods fauour so as wee can call vpō him as Eliu will byandby adde therin consisteth our true gladnesse which is alowed of God is lasting and will bring vs to saluatiō But so long vs we know not in what cace wee are with our good God ne seeke to be reconcyled vnto him but lie routing stil in our own filthinesse the more wee desire to be mery the more wee kindle Gods vengeance against vs the more we increase still the fire of his wrath and wee plundge our selues the deeper into the bottomlesse pitte Yee see then how it is more than needfull that it shuld be shewed vs how much it stādeth vs in hand to be well assured of Gods mercifulnesse towards vs And that also is the cause why the holy scripture when it treateth of giuing ioy and comfort vnto vs doeth alwayes set before vs the fauour of God saying Behold your God is mercifull to you and therfore bee glad Beholde your redemer seketh to ioyne you and knit you to God his father and therfore be ye glad be ye quiet and bee yee at rest in your consciences Hereby wee are admonished that we must needs be in trouble and vnquietnesse so long as we knowe not in what cace we bee with god True it is that the wicked will seeke meanes ynough too make them selues mery and in good fayth they ruffle it out as you see in despizing God but howsoeuer the world go yet doeth God send them such prickings and torments of mynd as they bee sore distressed and if they daunce it is after the fashion that is spoken of in Moyses namely that yet neuerthelesse sin is at their dore and there wayteth for them like a dog that wayteth for his maister Ye see then that the wicked may ruffle it out but yet can they not go out of their dores without gnawing of their conscience and God must still hold them at that bay Therfore somuch the more ought wee to thinke vpon this doctrine that is to wit that wee turne not our backe vnto God ne bury not our sinnes whē we would haue peace but that wee alwayes haue some promis of God too comfort vs And when wee see that God allureth vs to saluation let vs be glad of that For thē shall our gladnesse bee blessed And if wee haue the taste that God is our father it will sanctifie all our ioyes but without that we must needes quayle and there is no way for vs to reioyce Marke that for one point And for the second wee haue also to marke that the only grace of God ought too suffize vs though wee haue neuer so many sorowes mingled with it according as God will excercise vs For hee wil not send vs full ioye so as we myght laugh with open mouth as they say Yet notwithstanding it behoueth vs to bee contented with this certeyntie that wee haue him to our father and that we shall find mercy with him Then if we haue this priuiledge of abilitie too call vpon our God and can assure our selues that the gate is open to vs and that we shall haue good accesse vnto him in the name of our Lord Iesus Christ I say if we can haue that boldnesse not thorough our owne rashnesse but for that he hath voutsafed too open his holy mouth too witnesse his loue vnto vs whiche thing hee doeth when his gospell is published let vs assure our selues that we must rest wholy thervpon and though we haue neuer so many sorowes and incomberances Yea and it behoueth vs too passe further and to surmount them all and to reioyce in our miseries and tribulations seing that Gods loue is printed in our harts by his holy spirit that is to wit seing that God voutsafeth too bee our father and sauiour and hath shewed the same not only by his word but also in very dede in the person of his only Sonne whom he hath not spared but giuen too the death for vs Thus yee see what we haue to marke where it is sayd that a man shall gather new strength and be restored againe and that his flesh shal become as fresh as a yong childes For it serueth to shewe that although wee feele many miseries in this world as it is certayne that we must haue many aduersities in passing through this transitory life yet notwithstanding we shall not cease to haue a ioye that shall ouercome and get the victory of all things if our Lord comfort vs in his goodnesse And this is it which Sainct Paule meeneth when hee sayeth that the peace which passeth all mans vnderstanding shall get the vpper hand in our harts VVhen he speaketh of this peace of God he meeneth the gladnesse which in giuē vs through the remissiō of our sinnes And further he sayeth that the same peace passeth al mans vnderstanding And afterward he addeth that the same getteth the vpper hand or victory in our harts His meening is that whyle we liue in this world we shall haue many troubles and greefes yea and be in daunger of death at euery blowe and yet notwithstanding that the sayd peace of God getteth the vpper hād and maketh vs conquerers in fighting And vndoubtedly syth wee see that our Lord inlighteneth vs it ought to suffize vs according as it is said in the fourth Psalme that all the welth of the world cannot make them so glad which are fleshly and desire these wordly things making sporte mirth when they fare well so as they haue good store too eate and drinke True it is that you shall see them very mery howbeeit if God make his countenaunce too shyne vpon vs our ioye must needs surmount all the things that the worldlings are woont to desire Now whē Eliu hath spoken so hee addeth immediatly that a man shall pray vntoo God and appease him or finde him fauorable Beholde here yet one point more whiche importeth very much For without this calling vpon the name of God we know not rightly the frute of the ioye
mee after this manner VVhy suffereth hee the wicked too doo the worst that they can and the good too bee turmoyled and yet in the meane while hee remedyeth it not I saye if a man shoulde aske these fellowes that make suche disputations and are bolde too cast foorth suche blasphemies whether they durst go too them that haue the swoorde in theyr hande too rayle vppon them and too spitte in their faces and too say you are wicked O I dare not would they saye And why Thou art afrayde of a mortall man bycause God hathe giuen him some little sparke of his glorie and commest thou too aduaunce thy selfe agaynste him that hathe made and fashioned thee VVilte thou make no accounte of his power before whome the whole world is nothing VVilte thou checke agaynste him like a madde man and thinke too gette the vpper hande of him VVhen thou ouershootest thy selfe after that sort it shall bee too thy confusion Thus yee see after what sort it behoueth vs too sende those that lift vp themselues agaynst God vntoo the similitude that is set downe heere And likewise euerie one of vs must of his owne accorde come too it when wee bee tempted to impaciencie as surely these temptations do happen vntoo euerie man so as wee bee prouoked too pleade agaynste oure Lorde as often as hee doth not as wee woulde haue him to do Therefore when wee be moued there vntoo let vs thinke thus what Thou durstest not speake agaynst a king nor against a prince that were thy soueraine and had rule ouer thee For why Feare brideleth thee bycause God hath imprinted some marke of his maiestie in him And how then darest thou lift vp thy becke against him Thou wretched creature who art thou It is sayde in Daniell that God sheweth well his prouidence in that kings and princes are obeyed for wee knowe that nothing is more contrarie too mans nature than too bee in subiection So then if God gaue not authoritie too suche as are set in publike state men woulde neuer obey them And that is the cause why it is expressely sayde that God putteth his feare into all the birdes of the ayre and intoo all the beastes of the earth so that if men were become vtterly brutishe yet muste they needes keepe still that vnderstanding that suche as are aduaunced too the seate of iustice ought too bee obeyed And yet notwithstanding that is but a verie small portion of Gods glorie Shall wee then goe make open warre agaynste his Maiestie Is it not the next way to breake our necks If wee leape but three steppes downe it is ynough too brooze vs and if wee leape oute of a windowe that is but a two strydes high from the grounde beholde wee are deade Now we would leape aboue heauen and fetch gambaldes and kicke against God and shall wee bring it about So then wee ought well too consider the infinite glorie of our God to humble our selues vnder it which thing we do not And it is expresly sayd that be will not accept the person of the great but without regarding eyther rich or poore layeth his hande vpon all men and rooteth them out in one night and euen the strongest shal be taken away with out hande VVhen wee heare this let vs vnderstande first that suche as are greate muste not truste in their riches credit knowledge or any thing else True it is that to the worldwarde they shall be honored and it will seeme that they are able to mainteyne themselues bycause they bee rich haue well wherewith and also bycause they are in fauor but all these things are nothing with god Therfore let no man bee proude of his owne greatnesse For suche as stand gazing like Peacocks at their owne tayles do but run headlong into their owne confusion For inasmuch as they flatter themselues they become alwayes the bolder too do euill and that is no more but a further kindling of Gods wrath agaynst them Yee see then that great men ought too put this doctrine in vre of knowing that God accepteth not mennes persons and by the meanes thereof they ought also too looke that they trample not the little ones vnder theyr feete and suche as are vnder theyr power Marke heere too what ende this doctrine is applied and to what purpose it is tolde vs that God is no accepter of persons And why Too the ende that hee which hath seruantes shoulde not oppresse them but vse them vprightly as Saint Paule declareth and that hee which is in publike authoritie shoulde haue such a regarde in gouerning his subiects as to know them to be his brethren bycause that all of vs are the children of God and he hath done vs so much honour as to make vs the membres of his only sonne our Lord Iesus Christ So then let the great men of this world learne to absteine from swallowing vp of the little and from vsing of outrages towards them and let vs all learne to absteyn from aduauncing our selues proudly agaynst those that be our inferiours And why For there is no accepting of persons before god And if men trust so in the shadow of their riches and credite let vs assure our selues that God will iudge them without regarde what they bee nowe yea and that their damnation is readie prepared for them so as they shall bee forced to feele that they are a part of the shape of this worlde whiche vanisheth out of hande as Saint Paule sayeth And heerewithall let vs marke well howe it is sayd that both great and small shall bee taken away in the turning of a hande and that God will make all too bee wyped away at midnight in the time when folke giue themselues to rest and when euery man seemeth too be at his ease yea and that the strongest shall bee taken away without hande that is too say without any preparation God shall not neede too arme manie souldiours or too prepare himselfe greatly too ouerthrowe the greatest and strongest Hee needeth no more but too blowe vppon them or else too turne away hys heart to the ende too drawe his spirite from them and all shall perishe as hath beene declared heertofore Hereby wee may bee taught euerie man in his owne state So then let the great ones knowe that Gods aduauncing of them is not too the ende that they shoulde dispyse others nor vaunt themselues in oppressing the lesser sort but rather let them knowe that they are so muche the more bounde vnto god For what haue they of theyr owne And seeing that all things bee giuen them ought they not therefore too acknowledge from whence they come Aboue all things let them remember what S Iames sayeth let the brother sayth he which is exalted too the worldwarde glorie in his lowlinesse And why For if the rich and such as are honoured or be men of skill and credite do glorie in their highnesse they forget themselues in so doing and are vnthankful to God
frutes and recordes of Gods anger and therefore they went alwayes to the roote of the mischief Euen so must wee do And that is the thing whereof wee be warned in this place where it is sayd that God will not punish after he hath forgiuen True it is that it followeth not that God forgiueth vs bicause hee maketh no countenance of displeasure but dooth as it were winke at oure sinnes we prosper as though he loued fauored vs but rather our destruction is then neerest at hande According as we see howe the Sodomites were then destroyed when they were come to the fulnesse of their delightes and pleasures in so muche that they despysed both God and the worlde they were so besotted as they sawe not one whit and vndoubtedly they tooke the greater libertie vnder the colour that God had not visited them of a long time they were as men that had drunke the dregges of wine as the Prophets terme it And wee haue seene in Ieremie and Ezechiell that when God beareth with the wicked they do as it were settle in their lees and are soked more and more in their vices and when they bee imbrued with them to the ful then is there no more remedy nor any more remorse as the Scripture sayeth For this consideration let vs marke that if we heape vp the wood of Gods wrath although fire be not put to it out of hand yet must wee looke for it and not thinke that wee haue gayned any thing except wee bee reconcyled vnto God. Now after that Eliu hath sayde so he addeth If I haue not perceyued teach thou it mee If I haue done amisse I will do so no more These things are added here as it were in skorne For Eliu bringeth in God speaking vnto Iob and offering himselfe to bee reproued and amended if hee haue done amisse True it is that for as much as these wordes are somewhat cut off men haue taken them in another sense howbeit the naturall exposition is this VVe haue seene heretofore that Eliu hath exalted God in such libertie and soueraintie as all mortall menne must needes stoupe vnder him and not once open their lippes at him and that he hath priuiledge to do what hee thinkes good and we in the meane while must acknowledge that al that euer he dooth is rightfull and reasonable Not that hee sheweth a reason of it for hee intendeth too reserue that authoritie ouer vs to himselfe Eliu therefore hath shewed that alreadie And nowe hee scorneth Iobs ouerweening for that hee had disputed agaynst God and misvnderstoode the cause of his affliction Not that Iob had not acknowledged a secrete rightuousnesse in God which ought not to be measured by mans imagination for Iob acknowledged that but in the meane season wee haue seene that his passions tossed him so as he chafed agaynst God and oftentimes hee boyled ouer and spake vnaduisedly This we haue seene And nowe Eliu rebuketh him for it howbeit in way of mockerie I see sayeth he that God must bee fayne to come to account and to say vnto thee well I haue done amisse thou art able too teache mee an other time I will do better and I will do no more so as who shoulde say that God were a little childe Furthermore let vs marke that this is not spoken so muche vnto Iob as vnto the whole worlde and we haue neede of such warning For wee knowe what dulnesse there is in our vnderstanding If God speake vntoo vs earnestly and grauely wee are not awhit moued at it for wee see that men are wedded too their owne opinion and when they haue once conceyued a thing it is not easie to turne them from it and if a man speake plainely too vs of the Maiestie of God and shewe vs howe frayle wee bee wee haue alwayes our replies Seeing then that men are not of such capacitie that God shoulde shewe them their faultes distinctly and grauely and in suche phrase of speache as they might bee plainely ledde vntoo reason when God seeth them so wilfull hee must bee fayne too mocke at them and too put them too shame as folke that are not woorthie to bee spoken directly vnto If I see a foole and haue laboured to winne him by good meanes and hee in the ende is vtterly past recouerie so as hee is altogither vnruly and blasphemeth God what shall I do Shall I speake to him as if hee had good discretion No. But I shall scorne his beastlynesse or else if I see him lift vp into ouer great pride I shall threaten him After the same maner doth the holy ghost proceede nowe For he sayeth go to God must bee fayne too come vnto you and say that if he haue done amisse he will amend it if you rebuke him for it And surely what is to bee sayde to vs when wee checke God dayly according as euery man knowes that he findeth faults with him in himselfe and is discontented when things go not to his minde and when in effect we woulde haue God to turne the brydle and to do cleane otherwise than he doth Then seeing we are so malapert I pray you how can wee bee dealt with if wee bee not mocked and vpbrayded with such pride and must not a man be needes out of his wit when he aduaunceth himselfe after that sort agaynst his maker who maketh anie doubt of it Ye see then what we haue to remember in this streyne For seing that the words are so couched in scorn it is certaine that we no be more conuicted than if a man spake to vs in an ordinarie stile And why For when it is vttered after this maner go too God shall come and say I haue done amisse rebuke you mee shewe mee my lesson is it not a shame for vs to bee so spoken too Yes surely is it VVhat Must God come downe to vs to confesse his faulte and submitte himselfe to our correction But wee see that that is a detestable monstrousnesse and there is none of vs but his heares woulde stande staring vpon his heade to heare it spoken and yet notwithstanding oure doings tende to it VVhen menne frette and chafe after that sort as I haue touched alreadie and make their vagaries and woulde make God subiect to their ymagination it is all one as if they would bereeue him of his soueraintie and subdue him to suche lawe as they lysted to laye vppon him as though hee were a little Babe Men therefore will vndirectly do that thing which they woulde bee loth and afrayde to heare spoken And so wee see that the holy ghost hath taken a good waye to spight the diuelish malapertnesse which is in vs when we murmure so agaynst God in that hee sayeth go to I see then that God must be faine to come to you and aske you forgiuenesse and be contented to be taught by you and when you haue shewed him that he ought not to do so he will do so no more Now when
that the same feare serueth not to dismaye vs but too bring vs vnder his lure that wee might craue forgiuenesse of oure sinnes let vs learne that wee bee worthie to be so beaten and let vs further vnderstande that wee shall not ceasse too prouoke his vengeance more and more except he giue vs harts by his holie spirite So then ye see howe Gods scourges ought to stirre vs vp to come vnto him to the intente to feare and honour him Heerewithall let vs marke that whereas it is sayde for his earth God hath a respect to him self when he destroyeth vs not vtterly Doe we then see that God suffereth vs to liue Although it be with many aduersities yet doe wee see a fauour and forbearing in him For needes should wee bee vtterly wyped away at the first brunt if hee should deale with vs after our deseruing And therefore let vs marke howe it is sayde that God doth it for his earthes sake Yea for we bee not worthie to haue it done for our sakes and therefore he shetteth his eyes and voutsafeth not to think vpon so shamefull creatures as we be Ye see heere a disdeyne set forth vnto vs that is to witte that if God had none other consideration than of vs hee might rende vp both heauen and earth to destroy vs And this serueth to bereaue vs of all our pryde and to make vs so much the more ashamed to the ende we might leaue our flattering of ourselues for we see that mē wold fain hide their own filthinesse In what plight soeuer they be they cesse not to like well of thē selues ▪ and to conceyue I wote not what a vayne imagination that they bee of great value But it is sayde heere that God esteemeth and valueth the earth at more than we deserue to be esteemed at Neuerthelesse to the intent we should not be dismayed hee addeth purposely that therethrough God setteth foorth his mercie Hath hee then abashed vs by saying that hee disdeineth to haue respect to vs He turneth againe and saith yet will I vse pitie and make you feele my mercie ▪ I will spare you Yea Howbeit not bycause we bee worthie of it for wee must alwayes conclude that what so euer God do for vs he hath not respect vnto any thing that is in vs but when we be once come to humilitie and acknowledge that wee haue deserued to be destroyed at Gods hande then doth hee shewe vs that hee by his goodnesse surmounteth oure naughtinesse This is the cause why hee addeth in the ende That God doth it euen of his meere goodnesse and mercie Nowe hereof we haue to gather that if rayne come in due season and faire weather also when we wold wish it wee haue not deserued that God should deale so gently with vs nother must our myndes rome vpon any wages that he yeeldeth vs as though hee were bounde to vs and that we on our side were such as he of dutie ought to vse so tenderly as his children VVhat then It is his meere mercie for we deserued wel to starue for hunger Then is there no reason why he should sende vs nourishment but only bycause he is good and pitifull VVee deserue to be rooted out of the world and hee reacheth out his hand to feede vs as a father doth his children Therin therefore wee see his vndeserued goodnesse Lo howe we ought to magnifie God in all the benefits that he dealeth vnto vs not taking them as any wages or hyre as I sayde which he ought to pay vs and which wee haue deserued at his hande but as free giftes of his meere goodnesse and liberalitie towardes vs And heerevpon we haue to conclude that in as muche as hee beareth with vs and that euen after we haue offended him and ought to be ouerwhelmed by his hād he ceasseth not to play the father still yea euen vpon oure bodies whiche are but carions smoke and things of nought inasmuch say I as our Lord worketh so bountifully towards our bodies we ought to bee confirmed in a right trust that hee will receiue vs too mercie and be readie to forgiue vs our faultes when so euer we aske forgiuenesse at his hand So then we see how our Lord doth dayly call vs to saluation For we can not eate one bit of breade nor vse any of the temporall benefits that hee bestoweth vpon vs but hee openeth heauen vnto vs to say come to me and I will bee your father and haue mercie vpon your sinnes Ye shall alwayes finde me readie to receyue you so ye desire to bee maynteined by my meere mercie Nowe let vs fall downe before the face of oure good God with acknowledgement of our sinnes praying him so to touch vs to the quicke that we misliking ourselues may desire earnestly to be clenzed by his grace and therwithall that in as much as in all the order of nature he giueth vs so faire lookingglasses of his glorie goodnesse and iustice wee in beholding them may bee rauished to walke in his feare so as we may serue and honour him and yelde ourselues wholy to his obeysance to the end that he may lead vs peasably whither it pleaseth him That it may c. The Cxlvj. Sermon which is the third vpon the .xxxvij. Chapter 14 Heare these things ô Iob stay thy selfe and consider the vvonders of God. 15 Knovvest thou hovv God hath set them a lavve and hovve hee maketh the light to shine out of his clovvde 16 Vnderstandest thou the scatterings of the clovvdes and the myracles of him that is perfecte in knovvledge 17 Hovve thy clothes are vvarme vvhen he maketh the Sovvthvvinde to blovve 18 VVart thou vvith him to stretch out the heauen vvhich is fast as a molten glasse 19 Tell vs vvhat vvee shall saye too him for vvee can not order oure matters bicause of darkenesse 20 If thou speake vvho vvill report it too him and ifany man tell it him shall hee not be svvallovved vp 21 VVhen the Sunne is hid men see not his light and againe the vvinde blovveth and bringeth cleerenesse 22 Fayre vveather commeth from the North and therefore God ought too bee exalted vvith prayse 23 Hee is mightie in his goodnesse hee is strong in povver in iudgement and in iustice and hee afflicteth not 24 Therefore doe men feare him and hee vvill not regarde any that are vvize in their ovvne conceyte IF wee knewe what is sayde heere of the works of God that is to wit that they be wonderfull there is none of vs but hee would take much more paine to consider them specially seing our wits are so slender and frail But what we think our selues so skilfull that euen with one little cast of our eye wee haue learned all that is too bee knowne and in the meane whyle we esteeme not Gods workes according to their worthynesse they are but as common things to vs bycause wee be accustomed to them and so we ouerpasse them lightly Therefore it behoueth
spred out his glory euery where Truely this title of beeing termed the children of God is graunted to the Angelles by a speciall priuiledge bicause they approch neere vnto him haue suche a noblenesse in them that they bee aboue all other creatures They are not only Gods messangers but also are called principalities powers bicause that by them as by his hāds he executeth whatsoeuer he thinketh good Beholde how the Angels are surely the children of God but yet are we called so as well as they VVhy so Bicause God created vs after his owne image and likenesse And although this were defaced by the sinne of Adam yet was it repayred agayne in the chozen by the comming of our Lord Iesus Christ who is the liuely image of God we were so exalted by his spirite as we be now set in our former state againe Iesus Christ hath done vs the honour to come of the line of Abraham that is to say too clothe himselfe with our nature to the ende to reconcyle vs too God his father Then seing it is so let vs marke that God sheweth vs in this text after what sort we may bee sure to be children cōsequently to possesse the heauenly heritage which is ordeined for vs as well for vs as for the angels of Paradise For although we creepe here vpon earth be creatures so wretched and fraught with infirmities as we may be ashamed of our want wretchednesse Yet will God finde the meanes to couple vs with the Angels of heauen Heerewithall let vs vnderstande that the Angelles tremble when they beholde heauen and earth and although they be excellent creatures yet are they driuen to bee abasshed at the beholding of suche a sighte as is in heauen and earth Now seeing that the Angels which are so excellent aboue men bee neuerthelesse abashed at the greatnesse of God ought not wee too bee more than rauished into woonderment when wee open our eyes and behold Gods woonderfull woorkes and when wee heare the goodly melodie that is in all his woorks Alas should we be so vnthankfull as to shet our eyes that wee myght see nothing Shoulde wee playe the deafe men that wee myght heare nothing So then lette vs followe the Angels who are set foorth to vs here as guides to the intent that God myght bee glorified at our handes And if wee glorifie him in all his woorkes he will take and auowe vs for his children and shewe himselfe alwayes a father towards vs Thus ye see what we haue to cōsider vpon this sentence where it is sayde that all Gods children reioyced in triumphe when they sawe the starres of the morning reioycing togither And it is purposely sayd All to the ende we myght know that such as giue not their mindes earnestly to the magnifying of God in his power whiche hee vttereth in his woorkes shall be cut off from his house and are vnwoorthie to be reckened in the number of his children Nowe let vs passe further Our Lorde commeth to the Sea. VVho hath set barres sayeth hee to the Sea who hath shet it vp within barres and doores Thou shalt not passe any further thus farre shalt thou come and no more VVhen the sea swelleth it seemeth that it should drowne swallow vp all yet notwithstanding we see it is all the whyle as it were in pryson yea and God holdeth it as a nource shoulde holde a little babe ▪ Hee hath set the clowdes and mistes about the sea as little swadling bands and as a garment to couer it The sea thē seemeth to be as a litle babe whome God weeldeth as he listeth And heerein also he continueth the magnifying of his woorkes too shewevs that such an excellencie ought to suffise to make vs walke in humblenesse and not to be any more so bolde as to set vp our bristles agaynst him according also as he speaketh by his Prophete Ieremie Feare ye not mee sayeth hee me which haue set the bounds of the sea He sayeth this bycause the Sea is aboue vs True it is that the simple and ignorant perceyue not that the Sea ouerpeareth vs and that it is higher than the earth but they suppoze that the water is vnder the earth and farre beneathe it But it is cleane contrarye And when wee bee neere the Sea wee see and perceyue euen by eyesight that it is hygher than the earth Nowe seeing that the sea is so aboue vs whereof is it long that wee bee not swallowed vp euerye minute of an houre seeing that the water mounteth farre aboue our heades And specially when mention is made of the fludde that did once drowne the whole earth it is sayde that God opened the springs and all the windowes of heauen and also that hee opened the deepes so as the waters were not restreyned but let looce By that dreadfull iudgement of the fludde God shewed vs as in a mirrour the thing that should be continually vpon the earth if he with hilde not the waters by miracle VVee see then that the sea shoulde ouerwhelme all And what letteth it See yee not an open miracle Are wee not conuicted too be woorse than churles if this cause vs not to worshippe God and to feare him according to his power so as hee may haue all souerayntie ouer vs we be vtterly beaten downe And if men presume to set vp their bristles so against God let them but picke their quarell to the sea see if they shall be heard aboue it or no. And what else is the Sea with his greate surges and hideous waues than a signe of the power of him that made it Nowe if the waues of the Sea astonish vs Alas how much more terrible muste the maiestie of our God be to vs VVhen the Sea casteth vp his boylings with such hideousnesse as we see wee tremble at it and shall wee not feare the maker of it but rather bleare out our tongues at him VVhat a dealing is that Must it not nedes be sayd that men are starke madde And that is the cause why God vpbraydeth men be his Prophet Ieremie according as I haue alledged the text before saying Feare ye not mee mee which haue bounded the sea with sands for an euerlasting ordinance But now let vs come againe to the words that are placed heere God sayeth that he hath bounded the Sea. And what are those boundes Like as erewhile he made mention of the compassing of the earth so nowe he speaketh of the sea Yea and what maner of bounds are they For the better expressing of that which he had sayd he addeth That the Sea is in his hande as a little babe is in the wombe of his mother so that the child lieth not more stil in his mothers wombe than doth the Sea within his bounds True it is that it maketh a great noyse and specially if it be tossed with windes and tempestes and that it swell then it seemeth that all the world shall be
shall come farre short of that Then must we be fayne to cry out with woonderment Lorde how maruelous are thy works Lo what we haue to marke in effect vpon this streyne where it is sayde that the earth taketh a new shape or fashion and that the things which God hath set vpon it are as garments wherwith it is decked And whereas this is done day by day yet if common custome inured vs not vnto it surely we would say they were wonderful things VVherfore let vs learne not to measure the worthinesse of Gods workes by our dayly inioying of them but to be so much the more stirred vp to say that there is a worker whome we must not touche to carpe at any of his doings but rather submitte our selues to him with all humilitie Now God addeth immediatly that the wicked shall not inioy the light that the loftie arme shall be broken This serueth to preuent a question that might be obiected Howe now might some man say Seing that god hath ordeyned the Sunne to giue light to the world set things in so goodly order why suffereth hee the wicked too inioy that benefite For hee ought to haue sette it aside for his owne children whiche serue and honour him It shoulde seeme therefore that hee doth amisse in this cace that the light of the Sunne is common both to good and bad But truely heerein we ought to consider Gods goodnesse the better according also as our Lorde Iesus Christ telleth vs Follow your heauenly father sayth he who maketh his Sun to shine euen vpon the vnworthy therefore do good to your enimies to such as haue done you harme Iesus Christ would not haue spoken so if he had not iuste cause to glorifie god for inlightning the whole world after that maner notwithstanding that the moste parte bee nought woorth and wicked Howbeeit in this streyne there is yet somwhat more shewed that is to wit that God calleth vs after a sort to his iudgement as if he should say True it is that the Sunne doth for a tyme shine vpon the wicked as well as vpon the good the one of them liueth as well as the other But tarrie a whyle for the wicked are not heyres of the worlde and although that as now they receyue that which belongeth not too them and haue theyr eies open to receiue the light of the Sunne yet shal they be vtterly bereft of it in the end Therfore he sayeth theyr light shall be taken from them VVhen he sayeth their light hee sheweth that for the present tyme wee haue no more aduauntage to outward appearance than the despisers of God and the heathenish sort haue For they draw the aire as well as we they haue the light as well as wee and they eate and drinke as well as we Ye see then that it behoueth vs to beare paciently suche mingling as nowe Neuerthelesse it is not without cause that God dooth heere lende the lyght vntoo the wicked For it is too make them the more vnexcusable yea and in verie deede it is but suche a light as shal not continue with them for euer But wheras we on our part do homage vnto God as well for our life as for all the appurtenances therof it is for that we shall be heyres of the worlde as his children and not without cause doth S. Paule in the fourth to the Romanes cōuey the same to Abraham to all the faithfull Therefore let vs learne that whensoeuer the Sunne shineth the same is a part of our inheritance forasmuche as God hath adopted vs to be his children the Sunne is a detter vnto vs and we may recken it as a parte of our goodes As muche is to bee thought of our eating and drinking and of oure inioying of all the things that the earth bringeth foorth It is not due to vs on Gods behalfe but it proceedeth of his meere liberalitie But forsomuch as he hath chozen vs too be his childrē we do with a pure hart claime him to be our father the earth oweth vs nourishment and al creatures are in our hand that is to say we may vse them freely And the same vse of them shal continue to vs for euer not that wee shall haue any neede too eate or too drinke when we be once gone out of this world but my terming of the vse of them to bee continuall or euerlasting is for that it is blessed and blissefull and oure presente vsing of Gods creatures is a helpe to further our saluation for by that meanes god maketh vs to feele his goodnes loue And when we be made partakers of the heauenly glorie the worlde shall then be more ours than euer it was notwithstanding that we shall not haue any neede of meate or of drinke or of rayment For yet shall we haue a better and perfecter possession of it than wee haue at this daye So then not without cause doth God adde heere that the light which the wicked haue which they claime to themselues shall be taken from them And that may serue vs for a declaration of that whiche was touched afore namely that the wicked shall be shaken out by the breaking of the day that is to say that they will disguise themselues but oure Lorde doth then restreyne them and that although there bee some disorder yet men see some order intermedled with it whereby the greate troubles are asswaged whiche without that were ynoughto destroy the whole worlde Therefore if nowadayes wee see that the wicked maye boast of their hauing of the light as well as wee yea and which woorse is that they haue their full scope and that the poore children of God are troden vnder foote troubled and put to open shame and scarcely haue wherewith to feede themselues slenderly it behooueth vs to beare it paciently And why For in the ende the light shall bee taken from the wicked It is sayde also that the loftie arme shall bee broken By the loftie arme God betokeneth the power and credit which the wicked haue in the worlde in asmuch as hee giueth them their full scope for the exercising of his children for it is for our behoof to be tamed If we had the world at will we should no more know what it is to beare Gods yoke therefore it behooueth vs too passe through the troubles disorders that are seene Also it is to trie our faith for had we a Paradise here in this worlde where were our hope VVe coulde not be moued to seeke the spirituall life Yea and although wee be as miserable as may be yet can we not perceyue that there is a better state to be desired and what would we then do if we had all things as we woulde wishe So then it is requisite that God should quicken vs vp to seeke his kingdome that is the cause why he giueth the wicked their full scope and suffreth them to lift vp their arme Truely it is
nurrishment of our soules at his hande Although wee had meate and drinke in this worlde and wee needed no more but too bow down our heads to be filled with it yet is the foode of our soules too precious a thing too be found here bylowe Neuerthelesse euen the corruptible foode is giuen vs by Godshande and hee sheweth expresly that it is he onely too whom it belongeth to feede our bodies in this present trasitorie life So then it behoueth men to repayre vnto him cheefly when they will be fed spiritually And if we haue not this consideration skill with vs the yong Rauens the fowles of the ayre and all the beasts of the worlde must be witnesses and iudges to condemne vs for God sheweth vs as it were to eyesight that he calleth theÌ„ to him when they be succorlesse And if hee call the brute beastes too him so as hee do his office in their behalfe ought not wee to haue a right minde and true beleefe towardes him so as wee may bee throughly perswaded that wee shall not bee disappoynted in demaunding of him whatsoeuer wee haue neede of This is in effect all that wee haue to remember in this text Now it is sayd afterwarde knowest thou the time when the wylde Goates or the females of them doo kidde knowest thou the tyme of the Hyndes or howe they bowe themselues at their Caluingtyme Truely the example of all mankinde which wee haue in ourselues ought to be ynough to reproue mennes follie in being so selfewize as to take vpon them to reason with god For if a man shoulde aske them howe wart thou created or begotten How wart thou caried and nurrished by the space of nine monethes after thou wart begotten and haddest taken shape in thy mothers womb Howe camest thou out agayne in the ende Couldest thou answere directly to all these things They would stande abashed So then man without stepping a whit from himselfe shal finde it more than sufficiently proued that God worketh wonderously in his begetting VVhat a thing is it that a little creature should bee ingendred yea euen of corruption and filthe and yet notwithstanding receyue such shape as wee see fashioned in our bodies Agayne what a thing is it that the childe shoulde bee nurrished in vncleannesse and infection in his mothers wombe euen among all the excrements and yet notwithstanding receyue sustenance and growe so big as to finde meanes to come into the world what maner of things are all these Are they not such excellent miracles of God as we ought too bee rauished at them And therefore as I haue sayde already wee needed not to bee sent to the wilde beastes nor to the Hyndes nor to the Sheegoates it had bene ynough if euery of vs had considered after what maner hee was borne and nurrished in his mothers wombe and how hee came out from his mother into the worlde Neuerthelesse it is not without cause that God sendeth vs too the wilde beastes And why For women haue yet some helpe when they come to their deliuerance they haue other women to do them seruice and one of them can succour another Agayne they bee taught by custome and experience and they keepe themselues from daungers they consider what is expedient for them and prepare and furnish themselues aforehand Yee see then that the same ought to be esteemed a greter miracle in the brute beasts than in women For when the poore beasts are great with yong they know not what they beare onely they feele a cuÌ„bersome burthen they may be greeued they may rush their bellies agaynst something to make their yong ones slinke and the struggling of their yong ones within them may after a maner cast them in despayre Howbeeit God preserueth them in such wize as they keepe theyr frute and although the same be heauie and troublesome to theÌ„ yet is it preserued as it 〈…〉 by miracle For it is seene that the redde Deere I â—â—â—ne the Hyndes cannot indure their owne fatnesse â–ª in somuche that if they growe too fatte they fal to fasting and it is a propertie of theirs that they cannot beare with any thing that hindereth them and yet notwithstanding they carie theyr yong Calues still yea euen with great payne and specially it is reported of them that they haue exceeding great payne and greefe in caluing according also as mention is made thereof in this text where it is sayd that they howe themselves as though they shoulde cliue asunder and strayne themselues exceeding sore True it is that women also are sayne to streyne themselues but the streyning of the Hyndes is greater in somuch that they which haue had skill of the secretes of nature say they are fayne too vse a medecine which is the taking of a certayne hearb to help themselues withall and that otherwise they should stand at a stay if they tooke not somewhat too haste their deliuerie VVee see then heere how it is not for nought that God sendeth menne too the Hyndes and Sheegoates for the kinde is not altogither certayne but that is no matter of importance And why For it is a straunge cace that the beastes which know not what they beare should notwithstanding haue the wit too beare out the burthen and to fence themselues against it as though God had taught them or that it were sayd vnto them it behoueth you to preserue your owne kinde and offpring Seing then that the beastes haue suche an inclination is it not God that worketh it from aboue For what woulde become of them if he gouerned them not Againe when the beasts come to bee deliuered their brutishnesse is suche as it is no telling of them that they muste keepe theÌ„selues quiet and that they muste haue yong ones and that they shall bee gladde of it as it is sayde vnto women that they shall haue wherof to reioyce when they see a manchilde borne into the worlde None of these things can bee sayde too the beastes for they knowe not what shall passe out of their bodies nother can they tell whither the thing which they carie shall burst their bellies and make their bowells fal out And yet notwithstaÌ„ding they keepe it stil afterward when they come to the bringing foorth their yong they know how to remedy their needes without any succour They make their yong ones cleane and for all the peyne that they haue had yet do they go abroade after them so that they miscarie not through their default Seing then that wee perceyue all this haue wee not cause too magnifie our God And specially when wee consider the diuersitie of beastes and yet see that they multiplie after that maner I pray you is it not proued too our faces that God stretcheth out his arme and worketh by way of miracle Neede we to go to schoole to vnderstaÌ„d it Neede we to be of high capacitie or to haue the matter debated with great and profound reasons There is not so slenderwitted and ignorant
come too that it hath pleased God too inlighten vs with the wisedome that is conteyned in his Gospell and to open our eyes by his holy spirite so as wee bee able to see his secretes which else should be hidden and incomprehensible to vs and therfore let vs learne too magnifie him for the same These be the two things we haue to beare in minde And by the way lette vs marke that whereas mention is made heere of the Estridges egges if God extend his prouidence too the hatching of hir egges euen when they be left and forsaken it is much more likely that hee will neuer forget vs vs I say which are more excellent creatures And in good sooth wee see hee hath prouided much better for mankind than for those cattell For behold the hennes of them are so foolish that they forget their owne egges and their chickens that shoulde come of them but our Lord hath printed a kindnesse in women that they know their yong babes and nurrish them with their own bloud and substance Seing then that our Lord hath set such an order in mankind thereby wee know that hee hath a fatherly care of vs Howbeeit wee muste not measure his goodnesse by that only but let vs come to that which he sayeth by his Prophet Can the mother forget hir child Although al the mothers in the world should forget their children yet will not I forsake thee sayeth the lord God then on the one side sheweth himselfe a father in that he holdeth the mothers at such stay in giuing themselues willingly too the charge of nurcing their children True it is that we see not this in all mothers for there are a number of these tender and nice things that cannot finde in their hearts too take payne with their owne children but a nurce shall bee more kinde too a childe that is none of hir owne thā the owne mother is Neuerthelesse the sayd kindnesse appeereth commonly And whence proceedeth it Euen of God whose will it is too maynteyne mankinde by that meane Moreouer when wee know his fatherly goodnesse which sheweth it selfe to his creatures very well surely God doth afore hande make vs too feele his fauour and the care that hee hath of vs howbeit let vs vnderstand that in himselfe he surmounteth all that euer we can perceyue in this worlde and that if wee come vnto him with humblenesse hee will alwayes shewe himselfe as he is that is to wit the welspring of all mercie and will pitie our aduersities and succour vs in them Therefore let vs haue the sayd trust and although we be wretched creatures yet let vs not therfore ceasse to trust in him and too glorifie him assuring ourselues that if we yeeld vs teachable to him as his obedient people he on his side will shewe vs that our acknowledging of him to be our God is not in vayne Now let vs fall down before the face of our good God with acknowledgemēt of our sinnes praying him to make vs feele them better and generally too open our eyes that wee may no more be puffed vp with pryde and presumption nor be any more drunken with our own vayne fancies too stande in our owne conceyt and too boast our selues but that wee may rather learne too submitte our selues to him to holde all our goodes of him and to do him honour for them acknowledging that if he continue not his mercie towards vs we be vtterly vndone at euery minute of an houre that by that meane wee may bee alwayes hild in his feare and subiection and profite therein more and more and that moreouer hee may vouchsafe too beare with vs still so long as he seeth vs yet hemmed in with so many infirmities and corruptiōs vntill he haue vtterly bereft vs of them and transformed vs vntoo his glory and image That it may please him too graunt this grace not only to vs but also to all people and nations of the earth bringing backe all poore ignorant soules from the miserable c. The Cliij Sermon which is the third vpon the ▪ xxxix Chapter 22 Hast thou giuen strength to the horse or inuironed his necke vvith neying 23 VVilt thou make a horse afrayd as a grassehopper or Locust the neying of his nosthrilles is terrible 24 He diggeth the earth with his foote he reioiceth he goeth with boldnesse before the armed mā 25 He passeth not for scaring he feareth not nother shunneth he the svvoord 26 Let the Quiuer rattle and the steele of the speare and of the shield 27 Hee svvallovveth vp the earth in rage and fiercenesse and hee passeth not for the noyze of the trumpet 28 VVhen he heareth the trumpet he sayeth ha ha he smelleth the battell a far off and the noyze of the Captaynes and the shouting of the armie 29 VVill the hauke take him to his fethers by thy vvisedome or vvill hee spred out his vvngs tovvardes the South 30 VVill the Eagle mounte vp at thy commaundement and make hir nest in the high places 31 Shee dvvelleth vpon the rocke and abideth vpon the high mountaynes as in infortresses 32 And from thence shee espieth hir pray and hir eyes looke farre off 33 Hir yong ones sucke vp bloud and haunt vvhere dead bodies are 34 And the Lorde ansvvered and sayde vnto Iob. 35 Is it learning to striue vvith the Almightie let him that reproueth God ansvvere to this IF we were dispozed to bee taught of God hee also on his parte woulde deale so with vs as all his teaching shoulde be to lift vs vp out of hande vnto himselfe yea that after so familiar a fashion as a father talketh to his children Howbeit forasmuch as we be harde to bee gouerned and in steade of yeelding our selues teachable we will needes be ouerwize God is fayne to send vs to schoole to the beasts as we haue seene heretofore and as he proceedeth to do heere still For in speaking of Horses and of theyr nature hee sheweth that men know not his workes when they wil nedes auaunce themselues after that sorte agaynst him And therewithall he sheweth that vnlesse it please him hee will not vouchsafe to answere any of our replyes but it shall be ynough for vs to be disproued by the brute beastes Yea euen by the horses which are of household with vs so as he shall not neede to go farre to stoppe our mouthes For he shal haue aduocates inough to plead in his cace in the stretes in the fields and in the houses he wil not ray sevp great Oratours among men but will as I sayde content himselfe to haue the brute beastes to pleade for him Furthermore here is no curious discoursing of the nature of horses for God ment not to deale with such manner of processe but hee alleadgeth simplye the things that are knowne to the ignorantest sorte A man neede not to be greatly practised for the vnderstanding of the things that are spoken heere for little children knowe them like
woork vpon mount Sion then will he not spare the wicked And the Prophet sayeth purposely that God must performe al his corrections in his church forsomuch as his owne are those whom hee setteth moste store by Therefore he must visit them first and clenze thē from their sinnes reforme them that he may bring thē home to himselfe and he must not do it for one day and away but till he haue made an end of his whole woorke thē there is a horrible vengeāce prepared for those that abused his patience and hardened their hartes whyles he bare with thē as S. Peter also warneth vs Alas my freends sayeth he let vs not bee greeued at the children of this world when God letteth them alone in peace and wee in the meane while are chastized by his hand so as our state is hard and troublesome to beare Let vs beare it paciently sayeth he for seyng that wee muste bee faine to passe through the furnace and too bee tried after that maner what shall become of those whom God hath vtterly forsaken So then let vs acknowledge the goodnesse of our God according also as the Prophet sayeth that those whō God hath long borne with are likened to frutes that are reserued to the ende of the yeere and are as good as rotten that such as are gathered sooner shal neuerthelesse be eaten and men shall do them that honour notwithstāding that they be gathered And so let vs learne that God procureth and furthereth our welfare in that it pleaseth him to chastize vs first of al others while the wicked giue themselues to making of good cheere Howbeit wee cannot say that Eliphas and his companions were vtterly reiected of God for contrariwise hee accepted them but yet are they alienated from him for a tyme and Iob must be faine to be a meane for them or else they shall find no meanes of fauour and forgiuenesse Then if we compare Iob with them wee will say he is one of the household of the Church and the others are as yee would say banished out of it for a time till God haue reconciled them to him again But yet ye see that Iob is rebuked in the meane while God speaketh not a woord to the others Therfore let vs consider that as I haue erst sayd the more God loueth vs the more hastie is he in visiting vs and when hee seeth that we haue stepped awrie and are gone out of the right way of saluation he watcheth ouer vs too bring vs home againe to him with speede Now let vs come to the comparison that is set downe heere betweene Iob and his freends It is sayd that Iob spake rightly before God. Howe was that For God notwithstanding condemned him as an ignorant ouerweening and vnpacient persone And where is then the sayd rightnesse I haue told you heretofore how Iob had vndertakē a good cace howbe it he proceeded amisse in it Iob therefore ouershot himselfe in the following of his matter but yet for all that his cace was good stil Cōrrariwise Iobs freends vsed goodly reasons such as wee haue gathered holie doctrine out of but yet was the ground worke of them euil They tooke a general ground quite besides the cace which was that Iob was punished for his misdeeds and that he was to be taken for a wicked cursed creature seing that God vsed such rigour towards him Furthermore also they did set downe a false vntoward doctrine saying that God doth euen in this world hādle mē according to their deserts But that were as much as to take away the hope of the euerlasting life to shet all fauorablenesse of God out of this frayle and transitorie life and that were a turning of al things vpside downe And therefore it behoueth vs too call these twoo points to remembrance that wee may knowe the ryghtnesse that is spokē of here And to be short wee must note the text that I haue alledged out of the Psalm heretofore namely that the man is blissed which iudgeth discretly of the poore that is in aduersitie where the Prophete sheweth vs that when wee see any man in aduersitie Gods will is that wee should haue the discreetnesse not to condemne him at the first dash but to looke vp hygher that is to wit to consider that aduersities do sometimes befall men for the chastizement of their sinnes sometyme for the tryall of their pacience sometime to preuent some faults which they might fall into and also that God setteth thē foorth to be as mirrours to the end that we seing their obedience might be edified therby and sometymes for some other secret causes vnknowne to vs Therfore let vs eschew rashnesse when wee see God afflict any man roughly and let vs not be to swift of iudgemēt to say that he is woorthie to be so handled and to commend such as liue at their ease as though they were better beloued of God for that were too vnaduised a iudging so it were Then if we haue the discretion in vs to consider the causes that are noted to vs in the scripture we shall find diuerse times that such as are the excellent seruants of God are handled moste rigorously and it will seeme too vs that God is against them but wee muste not iudge after our owne fancie If wee vse that modestie God will alwayes succour vs when wee be afflicted but if we be cruell and foolishe in giuing too hastie sentence the like measure must bee moten vnto vs also Furthermore for the better vnderstanding of that whiche is sayde heere namely that Iob hath spoken ryghtly and his friendes amisse it behoueth vs to take this generall rule that when a man is in forewardnesse to followe God and to feare him the same shal be accepted notwithstāding that he commit grosse faults whereas if another man haue not the true feare of God rooted in him although he haue apparant vertues that are very commendable before men yet is all of it nothing worth it is but starke filth Looke I say vpon a man that feareth God and is rightly and purely mynded too giue himselfe to welldoing and yet notwithstanding he shall haue many infirmities hee halteth he staggereth he reeleth yea and sometimes falleth flat downe Yea but his faultes which hee doth are forgiuen him and God doth still reach him his hande to lifte him vp insomuch that all falleth out to his benefite bycause the marke that he aimeth at is to goe vnto God and his minde leadeth him still thytherward On the contrarie parte it maye come to passe as I sayde that a man shall bee greatly commended that hee shall haue goodly vertues and that he shall doe things worthy of honor and yet in the meane while he hath no good roote in him but is eyther a despyzer of God or vnmercifull towards his neyghbors Now if a mā bee such a one none of the things that men honor in him cā please god Hereby we
with such rage as they haue bene wonte too doo bycause that hee will holde them short And heere wee haue a very profitable lesson that is to witte that wee muste not measure the assistaunce of our God by our eyesight but by the promisse of succoure that is behighted vs from aboue And why so For yee see after what sorte God will bee honored by vs that is to witte he will haue vs beholde the daungers that are neere vnto vs and when wee see howe there are alwayes as it were a hundred perilles for vs to fall into wee muste not therefore ceasse to truste to the ayde of our God and saye Beholde Lord it is true that if wee looke no further but onely heere bylow wee shall bee totoo much confounded But for asmuche as thou haste promised too helpe vs at our neede our life muste now reste vpon thee and wee muste put it intoo thy handes Lo heere a greate honor which wee doo vnto God when wee can shette our eyes at all the daungers that threaten vs and imbrace the promise that hee hathe made too maynteyne our welfare And too shewe that the faythfull muste yeeld themselues wholly into Gods protection it is sayde that they shall laugh in the tyme of calamitie and famine Not that wee shall bee senselesse no nor that wee ought too bee so but this laughing heere importeth such a boldnesse as we be not afrayd lyke the wretched vnbeleeuers who know not what to say when they see themselues in any hazarde Lette vs marke then that bothe the good and the badde shall feele the miserie that pincheth them and conceyue the daungers too bee afrayde of them But yet in the meane season if an vnbeleeuer perceyue any mischiefe towardes him yee shall see him so caried away with fearefulnesse as there is no comforting of him And which woorse is menne doo muze continually vppon their tormentes according as it is sayde that the wicked shal flee when no man foloweth hym And in another texte it is sayd that there needeth but a leafe too fall from atree too afright those that haue no trust in god Yee see then that if men trust not in God and committe not themselues wholly vnto him they shall bee so scared out of their wittes as they can haue no reste according as it is sayde in the Lawe that their life shall bee hanging as at a threede In the morning they shall say is it possible that I may go foorth vntill night and at night they shall bee in perplexitie to knowe if they may see the morning Yee see then how they that regarde not God are in continuall thoughtfulnesse and not so onely but also they are in so extreme agonies as they wote not whither they bee alyue or dead But contrariwise when Gods children haue perceyued the inconueniences and haue sighed and bene attached with some feare alwayes they come too saye thus Lorde into thy handes I commende my soule thou haste redeemed mee thou arte soothfast thou wilt continue thy goodnesse towardes mee euen too the end euen so Lorde therefore prouide thou for all my daungers The faithfull hauing called thus vppon God doo truste that hee will heare them and therefore they call vpon him without ceassing And although they perceyue not that he helpeth them yet notwithstanding they hold on still their course warranting themselues that theyr welfare is assured bycause it is grounded vppon Gods truth which is infallible and vnchaungeable So then yee see that by the Laughing whereof mention is made here it is not ment that Gods children should become altogither senselesse too conceyue nothing or that they should make a sport of it when God thretneth them with any aduersitie for that were no manlinesse it were rather a beastlinesse The children of God then muste bee afrayde and specially when they perceyue that God visiteth them for their sinnes they muste thinke of it thoroughly yea and they muste haue a feeling of the miseries of their neighbours too pitie them but yet therewithall they shall also laugh that is too say they shall bee able to despise all aduersities according as wee see howe Sainct Paule speaketh when he triumpheth against pouertie againste all diseases against hunger thirst sword things present and things too come yea and specially when the cace concerned fighting against the powers aboue And wherefore For when wee know that God hath taken vs into his keeping and that hee will bee our shielde wee may defie all the harmes that can come too vs from menne And it is successiuely sayde that the faithfull man shall visit his tente and shall not meete wyth any mishappe to greeue him He shall see his linage increased and the very breede of his cattell shall bee blissed of god Heerein it is shewed vnto vs that God to shew the loue whiche he beareth vs is not contented only to remedie our mishappes and too delyuer vs from them but also blisseth vs in diuers sortes and maketh vs too prosper too the intent wee shoulde feele hys grace vpon vs Thus yee see the summe of that which is conteyned heere But as we haue neede to consider Gods goodnesse thoroughly bycause he succoreth vs in our afflictions so on the other side in all the benefites which he bestoweth vpon vs it behoueth vs too bee attentiue too knowe the fatherly care whiche hee hath of vs And specially that when soeuer he shall take vs out of this worlde wee may knowe that which the holie Ghost sheweth vs heere according as I shall set it foorthe anon and finally that in all caces and in all respectes God will bee the guyder of those that are his and that although they be fayne too indure things in thys mortall lyfe and are subiecte to many chaunges and ouerturnings yet God wyll preserue them and his blissing will bee sufficient too defende them euen too the ende Yee see what the holye Ghost ment to shewe vs heere by the mouth of Eliphas But among the other graces whiche our Lorde promiseth vnto men and whereby he will bee knowen too bee gentle and louing one is when he gyueth vs children For wee knowe howe linage is a singular honor whyche God doeth vnto men And verily if hee will haue hys goodnesse knowne euen in respecte of the beastes in that the beastes doo thriue and increace If God I say will haue his goodnesse and fauour caught hold of thereby what is too bee done then when he createth children and formeth them after his owne image for is there not a more excellent and greater dignitie in mans nature than in all other creatures So then no maruell though God doo so often in the holy Scripture marke out this sayde blissing as a precious thing By the way if men be afflicted by their children lette them vnderstande that the same proceedeth of sinne and that Gods order is reuersed in that cace Neuerthe lesse wee maye manifestly perceyue that God could not tell in the
that al our happinesse consisteth in being rich But rather let vs bethink ourselues that the true richnesse is not the hauing of great abundance of worldly goods gottē by right or wrong but the blissing of God so as a mā be cōtented with that he hath therwithal also be able to inioy and vse the goods that are in his handes And this is a speciall gift of god Furthermore let vs be afraide of this threate that God will make vs to spue vp that which wee haue deuoured notwithstanding that the stomacke and bellie haue consumed it Let vs learne I say to take that which God giueth vs by his grace and to bee contented with it so as we play not the cormorants and drunkards who cram in so much that they are faine to lay it vp again byandby after but rather as the sober aduised man that taketh his repast measurably so let euery of vs take heed to increace himselfe by such meanes as God giueth him that he be not caried away with so excessiue couetousnes as to deceyue on the one side to deuoure on the other to rake to him by deceyte one way and to pill and poll another way Therfore as I sayde let vs content ourselues to receyue whatsoeuer God shall giue vs But here is added yet a greater cursednesse that is to wit that such as lyke too inriche themselues by suttleties or by crueltie or by any other vnlawfull meanes doe sucke the poyson of the Adder and the Vipers toung shall kill them This is according to that which was afore that is to wit that the wicked mennes meate shall bee turned intoo the gall of Adders within their bowelles notwithstanding that they find it somwhat sweete in their mouth yea and licke their lippes at it and delight themselues in it with rolling it about with their toung VVe see that such as neuer thinke themselues to haue inough are well at ease and very merrie when they may deceyue any man And againe if they haue any practize in hande ô say they that will fall out well for our purpose so as if they once take in hande too get any thing they will neuer bee at reste till they haue brought it about Thus is there sweetenesse in their tong but God turneth it all to bitternesse VVherefore let vs marke well that when it is sayde heere that the wicked shall sucke the poyson of Adders and that the viper shal kil thē it is to shewe vs that God can well chaunge all the sweetnesse where with the wicked doe beguile themselues For if they intrap folke they thinke themselues the happiest men in the worlde Too bee short it is their paradyse if they can intrap men on all sides But what we must goe to the ende of them For it is sayd that God will chaunge all and turne that thing into Adders poyson which was thought to bee as sweete as honnie and suger Then let vs simply followe the petition wherein our Lorde Iesus Christe hath taught vs to aske our dayly breade of god For vnder that saying is comprehended that when God shall haue giuen vs what to eate and drinke he must also voutsafe to turne the same into good nurrishment For it is not ynough for vs to haue wherevpon to feede but our Lorde must also be fayne too blisse i◠throughly and to make it auayle to our nurrishment But as we shall see againe anon hee that crammeth and glutteth him selfe with much eating is so farre off from being suffized that all of it shall bee turned into his bane True it is that he may well be filled but that shall be after the maner of a wretched bodie that hath the dropsie For were a dropsiman purged of that humor that is in his bodie he shuld bee better at ease with one half cup of wine and one bit of bread would do him more good than all the meate in the world But forasmuchas he is full of naughtie humors within he might drinke vp the Sea and the fisshes to as men say and yet be neuer the better Euen so is it with them that haue deuoured al things cruelly like wild beastes God must be fayne too turne it all to their bane And so folowing the admonition of Moyses let vs learne to pray God to be our fosterfather For euen therfore did God feede his people in the wildernesse by the space of fortie yeeres without bread or other vitayles by giuing them Manna from heauen God sayeth he hath mainteyned thee after that sort to the intent that thou shouldest know for the time to come that man liueth not by his owne labour so as thou mightest say it is by the diligence of mine owne hands that I haue gottē these things no but like as thou seest that God fed t 〈…〉 fathers in the wildernesse with Māna from heauen so when he giueth thee bread receyue it thou as of his owne hand Nowe let vs go couetriches and rake them too our selues But therewithall let vs marke what is sayd here that is too wit that they shall be so farre off from turning too our welfare that God conuerteth them into adders poyson and maketh them like the byting of a Scorpion Yea and we might know this by experience although it were not written Let vs open our eyes and we shall perceyue that God executeth his iudgements in the worlde after the same maner that is specified here But what we be blind I say not that we be vtterly ignorant but that we shet our eyes bicause we would not see them True it is that somtime they cannot be discerned for euen the good men are troubled with much feare But yet for all that God setteth markes vpon his iudgements to the end we might receyue some instruction by them Therefore it is long of vs and of our wilfulnesse that they bee not seene bycause wee turne away our sight from that which God sheweth vs Then let vs learne to bee somewhat wizer and whereas it is told vs heere that we shall come so farre short of being nurrished by the goods that we get by rauening that the same shall become our bane they shall sooner burst vs than satisfie vs let vs learne too content our selues with the little that God shall giue vs so the same may do vs good Now it is sayd immediatly that the wicked shall not see the riuers nor the streames that flow with butter and honnie Heere wee be done to vnderstand that the wicked shall bee depriued of the blissing that God hath promised specially to the faithfull whiche is to giue them such abundance as if the riuers flowed with wine honnie and butter True it is that we see not this but yet for all that when wee bee susteined by Gods grace and know him and rest vpō his goodnesse and fatherly loue assuring our selues that he careth for vs too nurrish vs as his children if the riuers flowed full of honnie and butter we should
not be so well contented as wee be For all things in this world may perish fade away sauing this fountaine that is too wit the hand of God which neuer drieth So then it is not without cause sayd heere precysely that such as feele not the sayd nurrishment of God but play the wilde beastes may well burst themselues and when they haue all the pits and all the welsprings in the worlde yea and the great riuers too yet must they be a◠thirst in the middes of them and all their abundance shal not be able to suffize them And what is the cause It is for that they be destitute of Gods blissing For as I said that is it wherein consisteth all the rest and contentation of men and that is the meane too fill them and satisfie them that is to say to make them say ho that they may prayse God and alwaies go on forewarde in their race Then if we haue not this blissing of God all the goods in the world cannot suffize vs These sayings are common ynough as it should seeme and yet who is fully perswaded that they be true For if it were so surely we should see equitie and vprightnesse reigne among mē and there should not neede so many lawes nor so many Iusticers to represse the extortions that are committed Yea there should not neede so much teaching and exhorting For euery man would bee his owne schoolemaister and teacher and euery man would carie Iustice with him inclozed in his hart so as it should not be needefull to come to the iudge there should neede no Seriants aduocats nor processes For we would preuent the mischeef and assure our selues that god who hath put the goods of the world into our hands could susteine vs as he thought good and as he hath promised vs although we had not one graine of corne no nor one drop of water And in good sooth wee be conuinced hereof by experience For by crauing our ordinarie foode at his hād we be fed like little babes by his goodnesse If we haue not much yet let vs content our selues For he sheweth vs the grace to nurrish vs as if Manna fell vpon vs from heauen If wee haue much he will haue vs to put it to the right vse whiche is that wee must not bee as cormorants to keepe euery of vs to himself that which wee haue receiued but must communicate it to such as haue want and neede of it So then seing that our Lord auoucheth himselfe to be the fosterfather of those that are his let vs not feare that we shall be left destitute of that which he knoweth to be needefull for vs but let vs hold our selues contented with so faire a promise Certainly if we had that discretion in vs euery one of vs would be refrayned and there should neede no threatnings nor lawes to say Abstaine ye from euildoing hurt not your neighbours do no man wrōg do no more to others than ye would haue done to your selues for euery man would be brideled of himselfe and be induced to vprightnesse and we would not go to violence as wee do But now it is seene that mens lusts are so outrageous as they cannot by any meanes bee tamed no cords nor cheines are able to tie them Then I say there shoulde neede no such constreints but our handes would of our owne accord bee as it were tied vp from doing euill yea and we would be desirous to serue euery mans turne and to do them good For these causes wee ought to minde this lesson well For it will be ynough to draw vs backe from all vanitie and loocenesse from all excessiue lusts and from all the wrongs and extortions that we haue bin wont to do for the enriching of our selues Moreouer it will stirre vs vp to regard God by resting vpon his onely blissing and therewithall to vse well the goodes that hee hath put vs in trust with knowing that wee bee but stewards and that his giuing of them to vs is vpon condition that wee should yeeld him a good and faithfull account of them by shewing that none of vs hath deuoured them alone by himselfe but made our neighbours partakers of them according to the abilitie that wee haue receiued Thus yee see in effect what is conteined here Now it is saide That the wicked shall restore that whiche they haue gotten and that it shall not abide with them no verely according to the measure of their change nother shall they inioy them That which wee haue herd heretofore is expressed heere more at full How is it then that the wicked are neuer satisfied although they haue gathered so much goodes as they seeme ready to burst VVherfore do they alwaies want It is bicause our Lord prospereth not the things that they haue in their hands For like as a man might cast much goodes into a gulfe and yet they should not be seene so an insatiable man may snatch and catch on all sides and yet not ceasse to be hungrie stil And this commeth of twoo causes For as it is a singular grace of God when wee can content our selues with a little so as we call vpon his name and waite to be fed at his hande according as we haue found our selues to haue bin nurrished by him heretofore so on the contrarie part when he suffereth the couetousnesse of the vnbeleeuers to bee kindled so as they bee alwaies gathering and euermore coueting and neuer contented The same is a punishment to them Then let vs marke well that the first cause why the wicked cannot inioy the great goodes that they haue gathered is bicause our Lorde sets their lusts on fire and suffereth them too haue a racke within them that neuer ceasseth too torment them and the Deuill still kindleth the fire by Gods iuste permission in the hartes of them that regard not him Thus muche concerning the firste point The second cause is that like as God increaceth one graine of corne to the nurrishing of those that are his and maketh it to multiplie too a hundred so as a little shall suffise them and make them fat So likewise on the contrarie part he curseth and withereth all that euer the wicked can cram in They shall eate dubble that is too say they shall gather ynough and too much howbeit God will consume it euery whit as it is sayd to the Prophete and all shall go to naught so as a greate heape of goodes shall vanish away in a minute of an houre Yee see then that God rooteth vp that whiche men made greate account of and that is the cause why the wicked cannot enioy that whiche they possesse True it is that they will bee proude ynough according also as our Lord Iesus Christ sheweth in the parable of the riche man that had inlarged his barnes My soule saith he be merrie for now haste thou well wherewith too feede thee beholde thou haste suche abundance as thou canst neuer wante Those