nurrisheth vs in whose hand we be and which wexeth not old that hee might haue neede of vs he giueth vs innumerable good thinges and we consider not somuch as to yeelde him his due prayse now seing we be so lewde and froward neede there any other witnesses than the Storkes to condemne vs howbeit for asmuch as God strayeth here longer vpō the Estriche lette vs come to that which is spoken of it Behold sayeth hee the Estrich mocketh both the horse and his Rider This serueth to shew the nimblenesse that is in that great birdbeast for it is half a bird of the ayre and half a beast of the earth and hee hath such a weightie bodie as he can not mount vp to flie aloft but flickereth in such wise as hee cannot bee outgone A man may well runne poste after him but hee cannot ouertake him For what with his halfe leaping vppon his Clees and what with his halfe flying with his winges he passeth all the swiftnesse that can bee in horses or in any other beastes Marke that for one poynt And the same swiftnesse is matched with pollicie so as those beastes can take vp stones by the way and throwe them at such as follow after them Thus see yee two things in this Birdbeast on the one side foolishnesse howbeeit matched with aduisednesse in gathering vp stones as he runneth and in casting them backward at such as pursue him This I say is one wonderfull thing that is to be seene in Estridges On the otherside there is such foolishnesse in them that if they may once hide their heads they thinke that all their bodies are hidden and yet the huge carkesses of them are seene still And as touching their egges they sitte not vpō them but for asmuch as they keepe in whote countries they hide them in the sand and the Sunne giuing warmth vnto them doth by that meanes hath them If a mā consider on the one side the sorecast of these Birdbeasts in defending themselues and on the otherside their foolishnesse in hiding their Egges shall hee not see a wonderfull worke of God in guyding all after that sort Furthermore whereas mention is made of the strength and swiftnesse of this Birdbeast lette vs vnderstande that in those things it surmounteth vs VVe may well make our brags but the Estriches go beyond vs in that cace Marke this for one poynt that men must not set so much store by themselues as they haue beene wont too do for God will sende them backe continually too these examples which serue too mocke their foolish boasting On the otherside when wee see that these Birdbeasts which haue strength and nimblenesse yea and policie also in other things are so fond in one poynt that they shewe nother wit nor skill ought not wee to glorifie Gods goodnesse towards vs For who hath giuen vs more vnderstanding than the Estridges haue Haue menne gotten it by their owne power Is there eyther Gold or Siluer that can buy such a marchaundize Then let euery man acknowledge how much wee bee bound vnto God for giuing vs such discretion and lette vs beare in minde that it behoueth vs to yeelde him his due prayse Thus ye see what Gods meening is in this text Also whereas it is sayd that God hath bereft the Estrich of wisedome let vs vnderstand that it is too warne vs that in asmuch as wee haue reason and discretion wee bee so much the more bound vnto God for giuing vs so inestimable a benefite and priuiledge For what a thing is it too discerne betweene good and euill and too know what is our duetie not onely for walking in this worlde but also to attayne to the euerlasting lyfe what a principal thing is it that we know how God hath created vs after his owne image and prepared our heritage for vs aboue Seing then that wee haue the skill too discerne betweene honestie and dishonestie and betweene vice and vertue and that moreouer God doth so inlighten vs by his holy spirite that the heauens are after asort opened vnto vs and we passe aboue the world to come to the companie of the Angelles and to the endlesse glorie which is purchaced for vs by our Lord Iesus Christ in asmuch say I as wee haue all this how much ought wee too make of such a treasure And by the way who is he that giueth it vs For as I haue erst sayde wee should bee lyke these foolishe Birdbeastes that are spoken of heere and wee shoulde haue no more witte than the Estriches but that God prouideth otherwyse for vs Thus then yee see howe men ought too bridle themselues and too apply all their wit and reason too the honoring of God and not aduaunce themselues any more agaynst him But the cheefe thing is that they muste obey him and consider that there is infirmitie still in themselues and that it is ynough for them if they can in some small quantitie discerne the greatnesse and heights of Gods workes and that in creeping vpon the earth they go foreward still with all hūblenesse and modestie knowing well that they cannot as yet atteyne too the depth of Gods secretes And that is the thing which I touched at the beginning for the better confirmation of this texte namely that God on the one side intendeth too make vs perceyue his goodnesse to the ende wee should haue no cause too be greeued or to be out of patience as though he had giuen a better state to the wilde beasts than to vs and yet neuerthelesse to the intent to humble vs wee see our serues in such plight by reason of the corruption that wee caught by sinne that the beastes do passe vs in some respects and particular poynts True it is that wee shall alwayes bee preferred before the beastes and bee placed in higher degree aboue them Yea and whereas we haue not so great strength and nimblenesse as the beasts haue the same is to our profite that is to wit too humble vs withall for otherwise wee would neuer bee tamed VVe see that although wee be put in minde of our weakenesse by many things which wee behold yet notwithstanding God is fayne to complayne of vs that we be like wilde beasts as hath bene sayde And which woorse is an Oxe will know his owners cribbe where hee is fedde and an Asse or a Horse will know his maysters stable but we will not know our maker to be short he can by no meanes tame vs Therefore it is good for vs that wee haue not such force and strength as the wilde beastes haue for what a thing were it how could we be delt withall Moreouer by the way let vs alwayes beare in minde that wee must haue recourse too the number of benefites that God hath specially bestowed vpon vs and not vpon the beasts according as it is sayde heere of reason and vnderstanding Howbeeit lette vs not simply consider the reason that is common in all men but let vs also
and transitorie prosperitie For the heauenly life was not then so perfectly discouered as 〈…〉 is nowadayes by the Gospell Iesus Christ was not yet manifested who came downe hither to lift vs vp and clothed himselfe with our flesh too shew that God dwelleth in vs and hath ioyned vs to his glorie immortalitie These things were not yet come to passe and therfore it behoued the faithfull too be handled partly like little children And that is the cause why that when the auncient fathers are spoken of in the scripture it is purposely said that God blissed them in their ofspring in their cattell in their possessions and in such other things and specially in length of life and why so It was for them to be helped by those meanes in wayting till the heauenly life were discouered vnto vs vnto whom our Lord Iesus Christ hath opened the gate of Paradise by his comming to make vs mount vp a loft with him Then if God make not vs now to prosper so much to the worldwarde wee must not be greeued at it for our state is not worse thā the state of the auncient fathers wee haue afarre better recompence which ought to comfort vs For example let vs take but only that whiche is said concerning long life God in his law hath highly esteemed the long life that he gaue to the faithfull And yet notwithstanding many vnbeleeuers and vtter reprobates haue liued long Therfore we must not rest there forasmuch as it is a benefite that may be cōmon as well to Gods enimies as to his friends It is not the souereine good thing it is not the true and perfect happinesse no it commeth farre short of it But we must also adde the second point which is that the fathers of old time knewe not yet so perfectly as wee do that God had prepared them an heritage in heauen True it is that they had some taste of it and they had the same faith which we haue but yet had they no such opening as wee haue in our Lord Iesus Christ Therefore it was meet that God should let them liue long and make them too profit in knowledge by long experience in the world Lo why Iob liued long time Now adayes our life is shorter and that is bycause Iesus Christ is appeared vnto vs and hath shewed vs that we are but straungers in this worlde that we might runne to the heritage which is purchased by his bloud The thing that was then but in shadowes was too be confirmed by visible benefites But now we haue the substance the shadowes and figures are past wee haue the bodie of them in our Lorde Iesus Christ therfore wee must be contented with whatsoeuer God giueth vs and referre our selues wholy to his guiding And furthermore let vs vnderstand that wee must bee contented with the life that we haue liued whensoeuer it shall please God to take vs out of the world True it is that when the scripture speaketh so of Iob and Abraham that they died olde men and full satisfied with dayes it is to expresse the temporall blissing that I haue spoken of But howsoeuer they fared neither Iob nor Abraham nor such other like would euer haue bin satisfied with liuing in this worlde if they had not amed at a better and more excellēt end Ye see thē how it was requisit that God should prolong their life to the end to giue them the longer experience of his goodnesse which thing is not nowe so requisite for vs whiche haue a more large declaration of Gods fatherly loue towards vs Therfore it behoueth vs to be satisfied with our life and too dispose our selues to die when it shall please God so as we may go hence with a glad hart not with gnashing of our teeth as the vnbeleeuers do For if they had liued a hundred thousand yeres yet would they faine tary here beneath still for they haue none other hope but of this present life it seemeth to thē that death dispatcheth all And that is the cause why they are neuer redy to go out of the world Contrariwise the fathers of old time were wont to confirme their faith by the length of the life which God gaue thē and therwithal disposed themselues to depart whensoeuer God listed to take them hence too himselfe And what ought we on our side to do nowadays I haue told you alredie that we must not loke to liue long to take knowledge of gods fatherly loue therby for if you liued but three dayes in this world it were inough to giue vs a tast of Gods goodnesse mercie and to cōfirme our faith For seeing that our Lord Iesus Christ hath died and is rise again we need no long time in this world to know that God is our father and that we be sure of our saluation Therfore as soone he giueth vs knowledge of the truth of his Gospell let vs alwayes be readie too die assuring our selues that hee hath adopted vs for his children and that he will shew himselfe our father both in life and death Ye see then that we must alwayes be satisfied with life seeing that God hath giuē vs so good a pledge of his loue in our Lorde Iesus Christ and we must not desire too haue our life prolonged here to the end to haue a larger confirmation thereof VVherfore let vs continually pray him that hauing guided vs cōtinually with his holy spirit he will draw vs hence too himselfe and that wee may come thither full satisfied bycause he hath nourished and mainteyned vs and shewed vs that our true life and euerlasting happinesse is prepared for vs aboue Now let vs fal down before the face of our good God with acknowledgement of our sinnes praying him too vouchsafe to touch vs with them more and more that we may come to him with true repentance to frame our selues after his rightuousnesse and that for asmuch as we be wretched sinners and wrapped and ouerwhelmed in so many temptatiōs as it is impossible for vs too discharge our selues of the hundreth part of our dutie it may please him too ayde vs with his holy spirite and too beare with our infirmities and imperfections vntill hee haue quite cleane rid vs of them And so let vs al say Almightie God heauenly father c. All prayse honor and thankes be vnto God. ¶ The prayer which master Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs call vpon our good God and father praying him too vouchsafe to turne avvay his face from the great number of faults and offences vvhereby vve cease not too prouoke his vvrath against vs and forasmuch as vve be too too vnvvorthie to appeare before his maiestie it may please him too looke vppon vs in the countenance of his vvelbeloued sonne our Lord Iesus Christ accepting the desert of his death and passion for a full recompence of all our sinnes that by meanes therof he may likevvell
Blisse is sometimes taken to Curse as when it is sayde that Naboth had Blissed God and the King that is to say had Cursed them And we shall see suche examples againe hereafter and theÌ„ will I declare more at large after what maner this word is put in two contrarie significations But before wee come to that let vs mark how it is reported here in the text that Iob sayde It may be that my children haue sinned Heere we see that Iob wayted not that God shoulde sende him some message to threaten him for the sinnes of his children but preuented the matter was careful of it without any mans warning saying It maye bee that my children haue done amisse And this is a poynt which we ought to marke well For now adayes there are very few that can abide to be admonished and to be told of their faults although their faults be notorious in al respects yet if it be possible they will finde some shift or other to excuse and hide theÌ„selues in so much that if a man will rebuke them that do amisse he must prepare himself to sustaine mortall war at their hand so as he shal be as a deadly foe to them for procuring their welfare But if men cannot abide to be rebuked when they do amisse how wil they of theÌ„selues and of their owne good will blame themselues as worthie to be reproued and say It is possible that I haue committed such a fault either I or mine But we se here how Iob thought always in himself It is possible that my children haue sinned And so the holy Ghoste hath shewed vs what oure duetie is that is to wit that when we perceiue our selues faultie and worthie to bee condemned euery of vs muste pricke and spurre vp himselfe to make his owne accusation of his owne good will. And vpon farre stronger reason I say that when God is so gracious vnto vs as to prouoke vs so as we haue others to exhort vs to do our duty if we be stubborne against God vpon his sending of suche messengers vnto vs and suffer not our selues to be reproued by them it is certaine that wee set not our selues against mortall men but that we bende our selues agaynst the Maiestie of God who would fayne plucke vs backe to saluation when hee seeth vs readie to throwe our selues headlong into euerlasting destruction Marke this for a speciall point And by the waye we see that Iob tooke not thought onely for himselfe but also for those that were committed to his charge according to that which we haue sayd But now adayes men do the cleane contrarie For if a maÌ„ can excuse himself by and by he taketh couert as fast as he may Hath a man done this or that Hee will streyt make a leazing to discharge himselfe that he maye not be acknowne of his faulte If he haue eyther children or seruants he will seeke to discharge himself that way saying yea marie I haue heard that such a thing was done but it was not long of me Thus wee see how the most parte of men do seeke such startingholes And it had bene muche more for Iobs behoofe to haue layde the burden vpon others But he knewe that if his children did amisse he himselfe should yeeld account for it So then let vs learne not to soothe our selues in hypocrisie nor to deuise howe to cherish the vices which wee ought to redresse as muche as in vs lieth Behold what is shewed vs here And by the way it may be demauÌ„ded whither Iob ought to haue tormented himselfe so in vaine so long as the faultes were vnknowne to him for it seemeth to bee sufficient if a man humble himselfe afore God as soone as he perceiueth that he hath done amisse but as for to imagine it may be that I haue done amisse it may be that I haue committed suche a fault it seemeth that that is more than needeth First of all let vs beare in mynde that which Salomon sayeth in his .xxviij. Chapter Right happie sayeth hee is the man that feareth or which maketh himselfe to feare for so doth the word import that is to say which iniureth himselfe to be afrayde but he that hardneth his hart sayeth he shall runne headlong into all euill In saying so SalomoÌ„ sheweth vs that we must walke heedefully looking styll afore vs whither we may haue committed any fault And this feare is doubled there to doe vs to vnderstand that we must feare as wel for that which is to come as for that which is past Our feare for that which is to come muste be this namely that wee beare in minde howe wee ought to walke aright in al our ways that we haue the forecast and skill to aske couÌ„sell at the Lordes mouth as the Prophet Esay commaundeth vs and to betake ourselues to his holy spirit to the ende that he may giue vs wisedome to keepe ourselues from swaruing one waye or other after what maner soeuer it be Thus ye see howe we should feare for the time comming Our feare for that which is past ought to be this that although wee knowe not the faultes which we haue committed and that there haue scaped many vices ouerthwart our eyes without perceiuing them yet neuerthelesse it behooueth vs to bethinke vs thereof and to mislike of it and to condemne our selues for the same And thus we see after what sort it behoueth vs to be afrayd both for the time past and for the tyme to come And this is it that we haue to note vpon the sayde sentence wheÌ„ Iob sayd It maye be that my children haue sinned notwithstanding that they ment not so to do And the care that wee ought to haue to prouoke ourselues to call vpon God is that he should pardon our offences to the end hee suffer vs not to steppe aside any way but that wee maye continue in the pathe which hee sheweth vs In conclusion when Iob sayeth It may bee that my children haue blissed the Lorde wee must marke that the worde Blisse is taken to Curse notwithstanding that it signifie to blisse And that is done to make the matter more odious to the intent we may know what a fault it is not to blisse God that is to say not to yelde him the prayse which he hath deserued at oure handes For at suche a deede the heares ought to stand vp vpon our heade and wee should shake and quake for feare when mention is made of Cursing god Ye see now wherfore the woâ—â— blisse God hath bene applyed to the contrarie vse And this is it that is ment when in short wordes it is sayd that Iob feared least his children had not blissed God as became them or that they had not blissed him at all which is all one as if they had cursed him For the principall point that wee haue to consider is how we ought to glorifie God in all our lyfe and hereby wee see also to what ende
when men choose gouernours in a Citie or in a Countrey if they shoulde take yong light headed and brainelesse fooles which haue no skill to gouerne their owne persons the chosing of such to be their Iudges and leaders were a peruerting of the order of nature yea and it were a shame and it might seem that men intended to spite God as often as it were so Then if men which might choose settled personages and men of great grauitie and ripenesse would let them sit stil in their houses and in the meane while take phantasticall fellowes and little Snales of one nightes growth and and set them in the seate of Iustice when as they knowe not what it meeneth It were like as if men should marrie little babes It would please them well to be married bycause it would be sayde vnto them you shall eate rost meate and pastycrust and that would like them verie well But were it therefore a mariage Euen so say I is it with those that are sette in the seate of Iustice and haue neyther skill not witte but are worsse than babes bycause men had not a consideration to chose suche as were of more grauitie and experience Therefore it behoueth the order of nature to bee obserued firste of all whiche is that when wee haue men of yeares whome God hath indued with grace then they should be put in office to guide others and the yonger sort humble themselues vnder them For it is a shame that yong men should take vpon them the roome of their elders and disdayne to receyue instruction at the handes of those that haue liued long This pryde bindeth not it selfe againste mortall men but is a resisting of God who hath settled the order of nature and would haue men to obserue it As much is to be sayde of vs preachers and of the state of bearing abroade and publishing Gods word for when there is a well tryed man of good experience and knowledge If men vouchsafe not to bee serued with such a one but take a yong man at auenture what a thing is it Therefore it behoueth vs to haue the same order in estimation Neuerthelesse there must no generall rule be made of it for oftentimes it may come to passe that God shall giue much more grace to yong men than to suche as haue lyued double their time And therefore the sayde order which wee haue spoken of must not hinder the spirite of God that hee should not bee receyued where hee sheweth him selfe and his giftes bee applyed to good vse according as hee distributeth them And that is the cause why Saint Paule chose Timothie though there were many elder men at that time For when hee had seene that excellent man as who had the recorde not onely of men but also of the holie Ghost he preferred him before those that were elder Euen so dealeth Eliu heere who after he had hearkened vnto others sayth hee knewe that it is the spirite of God which is in men as if hee should say true it is that we must not iudge that olde men doe dote excepte wee knowe howe the matter goeth neyther muste wee fayle to giue them roome and place but we must yeelde such honour to their age as to say well the man that hath seene much is able to teache vs But if we perceiue that he discharge not his dutie or that he hath lost his time which he hath liued in the world then if the spirit of God be in a yong man it behoueth him to put forth him selfe Then let vs mark wel that the obseruing of the order of nature must not be alwayes with such condition that when God indueth them with any giftes of grace they shoulde not serue his Church or that they should not teach not onely their equals and companions but also euen the oldest meÌ„ of all And consequently the rich men must not sticke to their age and therevpon be vnpacient and reiect all warnings to say howe nowe I haue liued a long time and shall a yong â–ª ladde teach me my lesson No but let them thinke thuâ— with them selues I ought too haue profited in suche wiâ—e as I might haue beene a leader of others but I see neâ—we that I haue need to bee led my selfe I am a yong chylde in comparison of those that shoulde haue beene taught by mee And seeing it is so that God hathe disappoynted mee of the grace that was requisite in a leader it behoueth mee too bee a scholler and not a mayster Yee see then that olde men ought too yeelde themselues too conformitie when they see that God hath gyuen larger giftes of grace too those that oughte too followe them and not too goe afore them Nowe haue wee a good doctrine too put in vre whiche wee gather of the thinges sette downe heeretofore whiche is that for the better conceyuing of the thing which is conteyned here let vs marke that Eliu in saying that it is the spirit of God whiche dwelleth in men ment too expresse that when it pleaseth God that one man shall bee of greater vnderstanding than another it is a speciall gifte which he granteth as it were for a priuiledge True it is that generally God hath made vs all reasonable creatures and that is the thing wherein wee differ from the brute beastes God then hath gyuen some discretion and vnderstanding to all men withoute exception and yet notwithstanding wee see that some are slowe and dull and othersome quicke witted some are phantasticall and othersome are of good grauitie VVhereof commeth that Let vs vnderstande that God holdeth his giftes in his hande and dealeth them at his pleasure too whome hee thinketh good This is it that Eliphas mente too expresse in this place too the ende that men should not thinke them selues too haue it by naturall inheritaunce from their mothers wombe nor as a thing belonging to them of dutie nor as gotten by their owne purchase Beholde Eliu telleth vs that God hath created vs all and true it is that wee haue some reason howebeit but by measure Yet notwithstanding if a man haue knowledge and wisdome it behooueth him to knowe that God hath reached oute his hande vnto him peculiarly and that therefore hee is the more beholden and bounde vntoo him And this is sayde vnto vs too the intente wee shoulde not bee exalted with pryde nor thinke oure selues too bee the more worth bycause wee haue knowledge and vnderstanding But that wee shoulde consider that for as muche as it hath pleased God to giue vs that grace it behoueth vs to walke in so muche the greater feare For wee be so much the more in dette and therewithall his giuing of his benefites is too the ende wee shoulde communicate them with our neyghbours Therefore if we can not vse them too the glorifying of oure God and too the edifying of suche as haue neede of them it is cortaine that wee are so muche the more blame worthy This
his Lord the Trewand of his Schoolemayster or the theef of the gallowes but too conceyue such an inward reuerence of him by reason of his iustice mercie wisedome power prouidence and ryghtuousenesse as too thinke him woorthie of all honour and obedience and too yeeld the same willingly and hartely vnto him so as wee would be lothe and sorie too offend him euen though wee myght be sure too scape vnpunished The onely meanes too bring vs whervnto is the ryght knowing of his holie woord and the stedfast cleauing therevnto without swaruing one way or other and without taking leaue too do anye thing that is not warranted there This feare of God caused Iob too drawe his eyesight alwayes inward and to looke only vnto Gods will not regarding eyther what his owne affection and lustes stirred him to or what his power riches and authoritie inabled him to doo or what any outward occasions and oportunities moued him to or what the intycementes of the world and the persuasions of men allured him to doo or finally what fame or infamie gayne or losse loue or hatred or anye thing else prouoked him to doo but what he knewe ought too bee doone of ryght equitie reason and conscience For when mennes eyes I meene their myndes and wittes which are in deede the very eyes or lampes of lyght too the whole man are occupyed outwardly eyther they rushe foorth into all lewdnesse and become vtterly wicked like wild horses that haue cast their ryders and runne looce withersoeuer furie inforceth them and the greater that such persones are the more harme do they bothe by deede and by example or else they bee dazeled with the glittering glosse of vainglorie accompanied with feare of punishment or hope of reward and so finally fall into the sound sleepe of senslesse hypocrisie doing all things in obedience of their owne will and not of Gods will. These later sort are tolerable in the actiue and ciuill life and oftentymes do greate good bothe too their neyghbours and to the whole common weale but neuer too themselues bycause their good doing springeth not from the right roote which is the hartie obedience of God ne tendeth too the right end which is the only glorie of God and therfore they may well bee likened too the shipwrights that builded the Arke of Noe and yet perished themselues in the flud But the other sort do good nother too themselues nor to others except it be against their wills when God maketh them an ensample of his rightfull iustice by giuing them the due reward of their wickednesse Howbeeit forasmuchas these things together with all others poynts before rehersed in this Epistle are largely and substaÌ„tially discussed by the faithfull and learned seruant of God Maister Iohn Caluin in these Sermons of his vppon the booke of Iob and it were an vnseemly thing for an vnexpert scholer to wryte the battell of Troy againe after Homer as the Prouerb sayeth I will not be tediouse in withholding your L. long from the reading of the Sermons themselues Neuerthelesse I haue presumed vpon your L. patience to set downe this foresayd breef abstract of this woork to the intent your honour and all other noble men to whom cheefly vnder our most graciouse soueraine Ladie Queene Elizabeth the care of Gods Religion and of this common weale belongeth beholding the groundwoorke and as it were the platforme of so many excellent matters and thervpon considering the goodnesse necessarinesse and profitablenesse therof to the whole churche of God and too the furtherance of eche mannes saluation myght like the better of the booke as I doubt not but that the oftener your L. shall reade any part of it the better you will like it and by your wellyking cause it too be the more imbraced of others too their singular comfort edifying and welfare For although the books of holie Scripture take no authoritie or credit of man but haue a singular kind of spirit lyfe and woorkfulnesse in themselues Yet notwithstanding forasmuchas it is incident to the nature welneere of all inferioures too regard or neglect euen the best things according as their superiors seeme to make more or lesse account of them and when godly and well disposed men haue taken peines to open the Scriptures too the vnderstanding and capacitie of the people their doings and writings are oftentymes more slightly and negligently receyued than they deserue too be The wellyking of such noble men and magistrates as God hath moreouer innobled with the knowledge of his Gospell is a greate furtherance to the good accepting of bothe of them among all inferiour degrees and God looketh to be so glorified at their hands VVherfore I humbly commend this woork together with my translation therof vnto your good L. accustomed fauour wherof I haue had so often trial heretofore in accepting of diuers woorks of mine though conteyning good commendable and godly matters yet not of like substance importance and trauell vnto this And my trust is that your goodnesse bothe in respecte of the newyere vnder the benefit whereof I am the bolder to present it as a token of my bound dutie and thankfull mynd towards your honour and also in respect of the woork it self which being aduizedly red will doubtlesse yeeld much more frute than can be expressed in woords will beare with my faults and imperfections where any shall occurre For although my coÌ„science beare mee witnesse that I haue delt playnly and faithfully in all respects and not stepped aside willingly in any poynt from the beaten path and although some may thinke it straunge that hee which aduentureth vpon so greate and weightie woorks should in any wyse seeke excuse of ignorance or ouersight yet notwithstanding forasmuchas I knowe the generall infirmitie of mannes nature how easie it is too slip vnwares and this woork is the first of any greate weyght that euer I translated out of the French â—oong to be published I craue it as a speciall fauour to my self and as a benefite to the Churche of God that where any fault shall be found I may be made priuie to them and I will be as forward as the forwardest to amend them Thus beseeching God too graunt your L. to see many happie and prosperouse newyeeres vpon this Realme and vpon the Churche of God furthered and aduaunced by your good counsell and indeuer to the increace of your owne honour bothe here and in the world to come I humbly take my leaue VVritten the last of December 1573. Your honours most humble alwayes to commaund Arthur Golding ¶ TO AL GENTLE READERS GREETING IF euer men needed too learne vvhat patience is surely the state of this present time ought to leade yea and too dravve them to it For if vvee looke vvell about vs vvee shall finde that there hath not bin almost any Realme or countrie vvherein God hath not vttered great scourges If ye demaund the cause it is euident so as euen the blinde as ye vvould say may
may profite by the hearing of Gods worde 742. b 20. How we ought to be minded at the hearing of Gods vvorde 79. b 1. 80 a 32. 529. b 46. VVee must content our selues vvith the Scriptures 80. a 29. 768. a 34. The faithful must continually mind the thinges that are vvritten in Gods vvord 638. a 27. 459. a 34. To receiue Gods worde is to receiue God himself 410. b 411. a b. The vse of Gods vvorde 70. a 22. 36. 749. b 21. VVhat a villanie is it too forbid vnlearnid folke the reading of the scripture 18. b 27. Men cannot barre the vvorde of god from continuing in his full state 642. b 51. The vvickednes of mens liues ought not to diminish the authoritie of Gods worde 530. b 18. The Papistes are falsifiers of the holie Scriptures 86. a 35. VVoorkes Gods VVorks are incomprehensible in them selues 94. b 45. VVhy all Gods VVorkes are called iudgements 38. a 15. Our negligence in considering gods workes 96. a 18. Three poyntes to bee minded in the considering of Gods vvorkes 748 a 34. Twoo sortes of looking vpon Gods wokes 731. b 36. It is perfect vvisdome to marke well Gods workes 493. b 53. VVe must not presume to search the bottome of Gods workes 730. a 61 733. a 51. Our loking at and vpon gods works must ingender a reuerend feare of him in vs. 738. b 29. 739. a The apparantnesse of Gods vvorkes leaueth vs without excuse if vvee magnifie him not 733. a 12. The depth of Gods inferior vvorks proue that wee can not attaine to his incomprehensible secrete 737. a 11. 767. b 33. 769. a 21. 770. a b. 742. b 56. The ordinarie sight and wonted familiaritie of Gods woorkes must not cause vs to make the lesse accompt of them 736. b 47. Mans presumption in iudging Gods vvorkes 94. b 18. Gods wonderfull working in his visible creatures ought to restraine vs from rushing intoo his incomprehensible determinations and from iudging too hastily of his doings 764. b 17. 763. a â—6 764. a b. 767. b 28. 768. a b. 769. a b. The end of knowing Gods workes 95. a 57. The excellencie and maiestie of gods workes and our dutie in reuerencing and glorifiyng him in the same 748. a 53. 749. a 751. b 21. 752 b 14. 798. b 8. 799. a b. 800. a b. 801 a b. 802. a b. 803. a b. 804. a b. 805. a b. 806. a b. 807. a b. 808. a b. 809. a b. 810. a b. 811. a b. 812. a b. 813. a b 814. a b. 815. a b. 816. a b. 817. a b. 818. a b. 819. a b. 820. a b. 821. a b. Hovve Gods vvorkes are to be reuerenced 95. b 18. 732. a 49. God VVorketh after tvvo sortes towardes vs to the ende we shoulde call vpon him 360. b 4. VVhat is ment by mens owne vvorkes and hovve God vvithdraweth them from them 639. b 48. God may rightfully reiect the works euen of the regenerate 498. a 20. If wee haue endeuoured to followe God his will and too submit our selues therevnto our woorkes are acceptable before him 576. b 1. Gods accepting of our imperfecte VVorkes ought to incourage vs to do well 813. b 49. VVhat is to be considered in all our VVorkes 575. b 53. VVorkmanship Howe we are said to be Gods workmanship 285. b 59. VVorld and VVorldlings VVhereof the VVorlde was made 740. b 14. The VVorlde is gouerned by Gods prouidence and not by fortune 16. a 31. Vpon what conditions wee are placed in this world 418. a 24. 562. a 60. God will not haue our myndes tyed to the things of this vvorld 520. b 33. The end of our being in this world â—â—â—â— 59. VVâ—â— vvhat condition vve holde all VVorldly things 34. 2â— VVorldlings and vnbeleeuers presume vpon their own power 548. The wretched VVorlde is beguiled with rich men and of great estate 524. a 53. VVee must bee alwayes readie and willing to forgoe the VVorld all vvorldly things 34. a 28. 520. b 33. VVrath Of Gods VVrath howe heauie it is and hovve much to bee accepted 280. a 35. Gods VVrath is a fire 399. b 5. For what cause and to what ende God maketh vs to feele his vvrath 725. b 45. The feeling of Gods wrath throughly driueth away al myrth and quietnesse 644. a 40. There is no affliction to bee compared with the feling of Gods vvrath 138. a 41. The greatnesse of Gods wrath and in vvhat wise we should bethinke vs of it 643. a 21. 644. a b. 645. a. The mightie power and rightuousnesse of Gods VVrath and hovve wee may apply the same too our comfort and instruction 711. a 15. 712. a b. VVretchednesse Our VVretchednesse is a great beautie to Gods goodnesse and mercy 146. a 60. VVrong God can not vse VVrong or crueltie towards vs. 195. a 38. God doth not men any VVrong in punishing or afflicting them 668 b 41. 669. b 35. 670. a 12. 680. b 49. 682. a 44. It is for our profite that God suffreth men to do vs VVrong 435. a 5â— To do VVrong to our neighbour is to warre against God. 308. b 34. VVilynesse VVilynesse and wicked practizes must be farre from the children of God. 98. a 30. VVynde The VVyndes are Gods messengers 29. b 40. 30. a 15. Y. Youth and Yongmen VVhat our Youth is 83. a 7. A description of the behauior of the Youth in these dayes 617. a 38. Youth is become altogether diuelish 539. b 14. VVherefore Youth is most giuen too sinne 265. a â— The dutie of Yongmen in presence of their elders 616. b 49. In vvhat cases Yongmen maye put forth them selues before their elders 617. b 24. 618. b 53. Z. Zeale and Zealousnesse Men ought to be Zealous in the defence of Gods truth 625. b â— VVith what zeale a Christian ought to defend God and godly matters 713. a 14 b. VVhere modestie is not there Zeale and desirousnesse to speake are to be discommended 616. a 47. Zealousnesse ought to be guided by reason 616. a 31. Moyses caried away with Zealousnesse 59. a 27. FINIS ¶ The Sermons of Maister Iohn Caluin vpon the booke of Iob. The first Sermon vpon the first Chapter THere vvas in the lande of Hus a man named Iob sounde and vpright fearing God and vvithdravving himselfe from euill THE BETTER TO PROFIT ourselues by that which is contained in this present booke firste and formost it behoueth vs to vnderstande the summe of it For the storie here writteÌ„ sheweth vs how we be in Gods hand and that it lieth in him to determine of our life and to dispose of the same according to his good pleasure and that it is our dutie to submit ourselues vnto him with al humblenesse and obedience and that it is good reason that wee should bee wholly his both too liue and dye and specially that when it pleaseth him to lay his hande vpon vs although we perceiue not for what cause hee doth it yet we should glorifye him coÌ„tinually
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
that God would not haue handled him so sharply except hee had bene a castaway And so they tooke suche a conceyte by reason of the excessiue miseries that they sawe in Iob ▪ as they lost their courage to comfort him And here wee see why it is sayde in the Psalme Happie is the man that hath consideration of them that are in trouble Dauid had passed that way as well as Iob. For hee had indured great aduersities in suche sorte as hee was lyke as if hee had bin forsaken of God according as I haue sayde heretofore And a man might say But beholde is it not too bee seene that it was but a fondnesse for him too glorie of his trusting in God and to warrant himselfe that he woulde succour him for wee see the plaine contrarie For asmuche therefore as Dauid was condemned by men vnder the colour that God persecuted him and exercised his pacience in sundriewise hee sayeth Right happie is the man that hath consideration of the afflicted Hereby he meaneth that if wee see any man in anguish for his hard aduersities God requyreth aboue all things that we should not at the first dashe take suche conceyte as to say O he is damned God sheweth full well that hee purposeth to cut him off there is no more hope of him behold he is past recouerie VVe must not bee so rigorous but wee must haue the wit to say verie well let vs wayt what God will do aduersities are common as well to good men as to bad and when they light vppon good men they are not without a cause VVhen God scourgeth them although wee perceyue not the cause wherefore he doth it yet it becōmeth vs to consider that God is rightuous VVee see then that afflictions are common both to Gods chosen people and such as hee holdeth for his children and ▪ also too the castawayes and those that go into damnation But forasmuche as it is not for vs too iudge of it except God hath shewed vs what ende the afflictions shall come vnto ▪ it becommeth vs to holde our verdit in suspence as if a man should say Is this man afflicted very well let vs acknowledge the hande of God and begin to say Alas I haue well deserued as much or more wretched creature looke if thou haue not offended thy God so many wayes as he may punishe thee an hundred thousand folde more than him whom thou seest too indure so much Let vs then aduise our selues to conclude thus Very well I see this poore man is handled very roughly true it is that hee lead a naughtie life and that hee suffereth rightfully but yet we knowe not what God will do with him Lo here the wisedome that Dauid exhorteth vs vnto namely that wee shoulde wayte too see whether God will deliuer those whome hee persecuteth with his owne hande albeit that it be rightfully done Also let vs learne to be fenced agaynst all stumblingblocks that may come in our way that wee bee not troubled when things exceede our imagination and that we be not letted by them to do our duetie continually and that our harte fayle vs not in the middes of our iourney Truely this lesson is hard too put in vre but so muche the more payne ought we to put our selues vnto and God will giue vs the grace to bring it about This is the thing that I spake of at the beginning namely that if we haue a desire and zeale to comfort our neighbours wee must desire of God too furnish vs with the meanes to do it to the intent that whē it commeth to be put in vre we become not vnprofitable like blockes of woode yet notwithstanding it must not be thought ouer straunge that Iobs friends were so astonied considering the plight wherein they founde him for he was vtterly disfigured so as they coulde not know him at the first sight as the text sayeth Vndoubtedly they had such an affection rooted in their hart that when they sawe him so miserable yet they coulde not cease to shewe that they loued him still howbeit that when they knewe him they were vtterly astonished It is consequently sayd That they lyfted vp their voyce and fell a weeping These teares here came not of counterfeytnesse it was a good affection that they had Howbeeit forasmuch as they were abashed by reason of the great miseries that Iob indured wee see they bee so troubled and dashed out of countenaunce as they bee not able to doo their duetie as they meant to do Then to haue some loue to vtter the signes of it is not all that is requyred but this loue must be well ruled to the end we may well serue one anothers turne as God commaundeth As touching that it is sayd that they rent theyr clothes and cast dust vppon theyr heades that they cast themselues vpon the grounde and were seuen dayes and seuen nightes without speaking any woorde therein we see the sayde compassion whereof we haue spoken afore and besides that we see howe their meening was to humble thēselues with Iob as it were to make intercession to Godward to haue pitie vpon him For when the men of olde time did cast dust vpon their heads it was in token of humilitie and acknowledgement of their sinnes And first they knewe that their estate was to say doth God punish vs then let vs bethinke vs of that whiche wee haue forgotten that is too wit that wee bee but rottennesse and a thing of nothing For when men are in prosperitie they make themselues drunken they flaunt it they sore in the ayre and they be not touched with any care But assoone as God smyteth them then they storme and they consider neither whence they are come nor whither they must returne Also the men of olde tyme to the end too bring all this to remembrance vsed the sayd Ceremonie thereby yeelding themselues faultie before God as though they had beene wretched offenders And the thing that is requyred at offenders handes is that they should acknowledge their faults craue pardon yeeld themselues guiltie before God and returne vnto him with true repentance Iob had good occasion so to do and his friendes also could not shew forth their friendship if they had not done the like For we bee bound to take vpon vs the persone of our neighbours too aske God forgiuenesse in their behalfe The greatest reliefe that we can giue to such as are in distresse is too pray God that he will not shake them off altogither But wee cannot by our prayers succour those that are in aduersitie without hauing that which I haue recited that is too wit without keeping of them companie to humble our selues afore God and without cōming to them too mourne with them Dauid protesteth that he did it euen for his enimies and that when he saw them running intoo destruction hee was sorie for them in his hart and shead bitter teares and sighes for them If Dauid haue done thus for his
vs here by Iob. And furthermore let vs marke well what he sayth for a conclusion that is to witte that there was no extorcion or robberie in his hands and that his prayer had bene pure Iob addeth this as I sayde to signifie that suche manner of affliction was straunge to him For so hath he spoken heeretofore And surely when so euer God afflicteth vs beholde what wee must do wee must enter into our selues and examine our owne liues and therevpon according as wee haue offended so must we lament before God and say Alas Lorde thou afflictest me sore in deed but if I compare my faults and wey them in the ballance with the aduersitie that I indure Alas Lorde I knowe I haue offended thee so many wayes that if thou shouldest plunge me euen in hell I were well worthie of it Lo what we haue to doe But if we perceiue not that God afflicteth vs for our sinnes that is a verie sore temptation to vs And we fall to reasoning in oure selues howe nowe VVhat haue I trespassed VVherefore doth God handle me so rigorously I see he spareth the wicked I haue indeuered to serue him with a good and vpright conscience In deede I come farre short of discharging my dutie throughly But yet haue I euer kept on forwarde and yet notwithstanding I am vsed as the vnhappiest and curse dst creature that the earth beareth And what is ment by this geere Ye see here a great temptation and such a one as is able to dismaye vs according as befell to Iob. But what is to bee done in this behalfe First let vs be well aduised that wee may be like to Iob so as wee may say that there is not extortion in oure handes For it is an easie matter for a man to vaunte and bragge of his soundnesse as wee see that the wickedd est sort are not ashamed to do And nowe adayes if a man admonisheth them of their misdoings O there is nothing but perfection in them and the diuelishest of them all would be esteemed as halfe Angels So then as I sayd let vs for our part serch throughly what is in vs without flatterie and let vs not protest that wee haue cleane handes except wee bee throughly like vnto Iob and for performance of that we must not be our owne iudges to iudge after our owne fancies After what manner is it that men ought to examine oure liues or in what fourme shoulde they frame their inditement It must not be with saying I weene I suppose I take it so or I weene not All this stuffe must be layde away VVhat then Let vs come to Gods lawe and praye him to inlighten vs with his holie spirite that we may throughly serch out our owne darknesse for the sinnes that are in vs are terrible lurkingholes God therefore muste bee fayne too light vs vp a Cresset and to giue vs wisedome and discretion to knowe and vnderstande our faultes in suche wise as wee may confesse them Thus yee see what wee haue to doe But let vs put the cace that Gods handling of vs so is not for oure sinnes as in good sooth hee mente no suche thing towardes Iob as to punishe him for his desertes VVherefore did hee it then Hee intended to trie his pacience God then may afflicte the good men more than the euill according as wee see that Ezechiell indured much more than the wickeddest that were in Ierusalem VVherein God had not a speciall eye to his sinnes Howbeeit although God punishe vs not according to our sinnes yet is not that as much to say as hee may not doe it if he list If we should bee scourged a hundred tymes more than Iob was and that God would send vs sorer aduersities than hee sent him Yet should he not do vs any wrōg at all Thus yee see what wee haue to marke and therewithall it behooueth vs to knowe that in so doing God executeth his iudgementes which are concealed and kept from vs for a time Beholde sometimes when hee chastizeth vs it seemeth that hee were minded to destroye vs and yet hee doth it for our welfare True it is what wee knowe it not presently But wee shall knowe it when he discoureth that which is now hidden Againe if Iob were handled so roughly notwithstanding that he had pure and cleane handes as will appeere by the protestations that wee shall heare him make heereafter I praye you ought wee to wonder nowe adayes if God afflict vs I say vs that haue rebelled against him so many wayes Let euery of vs a little bethinke himselfe and we shall finde wee haue committed so many iniquities and offences as it is horrible God afflicteth vs but after what manner Not as hee did Iob hee beareth with vs a great deale more For he giueth vs but a stripe or twaine with a rodde But put the cace he strake vs with great blowes of his sword yet are not his strokes deadly Then seeing it is sayde that Iob was handled so rigorously notwithstanding that hys handes were cleare and his prayer right before God let vs learne that if all the worlde were plagued after the same sorte there were no cause why they should wonder VVhy so For wee are sure that iniquitie is as a water floud and that as euery man feeleth it particularly in himselfe so are wee all of vs infected with vices in common For who he is that can say he hath walked so vprightly as hee may truely protest that his handes bee cleare before God Alas he commeth farre short Then seeing it is so let vs be sure that whensoeuer we indure any afflictions the same is Gods punishment for our sinnes and therefore that wee may beare them paciently let vs assure our selues we haue deserued much more Neuerthelesse let vs bee bolde to flee vnto our God praying him to voutsafe to clenze vs from all our vnrightuousnesse which is the cause of the miseries that wee endure in this present life and that it maye please him to beare with our infirmities and make vs feele his goodnesse to the ende wee may alwayes haue occasion to glorifie him euen vntill he haue dispatched vs out of this flightfull life to make vs partakers of his euerlasting glorie Nowe let vs fall downe before the presence of oure good God with acknowledgement of our faults praying him to make vs knowe them in such wise so farre foorth as is expedient for vs as that therewithall hee comforte vs by his goodnesse and so reforme vs by his holie spirit as wee may not neede to bee persecuted roughly at his hand but that assoone as he giueth any inckling we may bee throughly moued to humble oure selues vnder him And that it maye please him to accepte our prayers not only for our selues but also for al those that haue need in these dayes according as wee see howe sore the whole wretched worlde is plagued VVherefore let vs beseech our good God to looke vpon it
expedient for vs according also as when hee commeth neere vnto vs is it for that he is afrayde or for that hee seeketh any profite by vs No it is nothing so but he knoweth that wee haue neede too bee kept in obedience and awe For that is the cheefe thing that he requireth of vs and that is the sea of all vertue that bringeth vs to saluation Therfore it behoueth vs to be rightly subiect vnto god For if he hild not his maiestie ouer vs and shewed vs not what wee bee and what our state is and hilde vs not vnder his feete what would become of vs considering the pride and malapertnesse that are in vs all God then in not shewing vs the reason of his works doth it to the end we should lerne to obey him Againe if we see not why he doth this or that how shall we comprehend his being we be sure as I sayd that if he trie vs it is for our welfare And in good sooth which of vs trieth himself Nay contrarywise in steede of lighting a candle to serch our owne wants and sinnes we quench the cresset that God hath lighted too our hande VVhat else is the discretion that hee hath giuen vs to discerne betwene good euill but as it were a candle which he hath lighted to the end we might perceyue the naughtinesse that is in our selues But we see how men labor to quench all the sayd knowledge and would faine suppresse their owne consciences that they might liue like swine bee no more ashamed nor abashed at the euill which they commit Men then go about to become brute beastes and so we see that they indeuer to quench the lamp or candle that God had lighted in them to draw them them to this triall Seeing it is so it is good reason that God shoulde search and trie vs bycause wee will not do it our selues as our dutie were to do but by our good willes woulde become like brute beasts and dispatch our selues of al discretion and reason Thus ye see that the thing which we haue to marke in this text is that forsomuch as God knoweth our wayes and woorkes aforehand it behoueth vs to conclude that if hee make vs too passe as Gold through the furnace the same is for our profite and welfare And although we perceyue not the reason of it we ought to be contented that our Lorde is rightuous and that hee will in the ende shew vs whersore he hath tryed vs after that maner in making vs too passe through so many afflictions as gold passeth through fire Although then that this be greeuous to beare yet God doth it not without cause VVe perceyue it not as yet bycause our wit is too weake Howbeit our Lord will in time make vs perceyue that he wrought not at all aduenture but that he knew what was meete for our welfare This is in effect the thing whiche we haue to beare away heere Nowe when Iob hath sayde so he addeth this protestation That his foote bad walked in Gods path and that hee bad not left his way nor turned asyde from the commaundement of Gods owne mouth but bad set more store by it than by his owne liuing or manner of dealing True it is that Iob might well protest that hee had walked so vprightly as that he was not of the number of the dispisers of God nor of the number of looce liuers that were giuen to all naughtinesse Iob might well say so for it was true according also as wee see that Dauid might well say Lorde I haue kept thy commaundementes with my whole hart Lorde I haue set more store by thy lawe than by gold and siluer all my delight hath bin in them I haue not weltred in my wicked affections but all my pleasure hath bin in the hearing of thy lawe VVhen Dauid speaketh after that maner is it too boast himselfe before God No for in another place he sayth Lorde who is able to stand before thee If thou enter into account with men no creature can bee iustified Therefore enter not into iudgement with thy seruant O Lorde For who is he O Lord that shall stand vp if thou marke all our faultes VVe see then that Dauid dooth willingly yeeld himselfe guiltie and that whereas he protesteth himselfe too haue followed Gods commaundements it is al one as if he acknowledged the gracious giftes that heé had receyued at his hand did him homage for them saying thus Lord thou hast done me exceeding great good thou haste gouerned me by thy holy spirite my following of thy commaundements came not of my selfe but thy guiding of me caused me to giue my selfe therevnto Dauid by yeelding such honour vntoo God confirmed himselfe more and more in good hope assuring himselfe that as hee had felt God good and gracious too him heeretofore so hee would neuer sayle him heereafter If Iob had proceeded after that maner his protestation had bin good and holy But what his meening heere is to go to lawe with God and to vphold that if God handled him after the ordinarie rule of his lawe hee shoulde haue no cause to vse such rigour towardes him Iob is grossely ouerseene in this behalfe For if God had iisted to haue punished him for the sinnes that hee had committed he might iustly haue done it and in that he doth it not it is of his meere free goodnesse Iob therefore dooth not discerne aright betweene God and his own person For he should haue sayd Lord it is true that thou chastizest me and I know and thou migh test do it euen by thy law ▪ and it is true also that I haue indeuered too walke before thee in as great soundnesse as was possible for mee to do Neuerthelesse there hath alwayes bin somewhat amisse and therefore thou shalt find all my workes to be sinsull Iob might haue spoken so and sayd well Lorde I knowe well thou bearest with me and that proceedeth of thy fatherly goodnesse And although thou chastize me yet thou makest mee too perceyue that thou doest it not for my sinnes but bycause it pleaseth thee too exercise my pacience Neuerthelater in the meane whyle I feele my selfe combered extreemely and therefore I muste conclude that thou doest it vpon some secrete and wonderfull purpose If Iob had spoken so all had bin well But he was caried away by the pangs of hys passions And thereby we are all warned as I say de afore to mistrust our selues when we be afflicted For we be as ye would say so dazeled as wee cannot discerne what is good And if this thing befell vnto Iob who is setheere before our eyes as a myrrour of pacience what will become of vs Therefore when wee bee afflicted lette vs pray God so to hold vs in awe as we may glorifie him and that if any toyes come in our heades too grudge agaynst him they may be beaten downe knowing that we cannot speake one word of our selues but the
beene woonted to bee so and that they haue beene of long continuance But I pray you doo not we knowe nowadayes that suche as plucke vp buttelles are woorse than Theeues VVe may well be of that iudgement For although wee had not Gods lawe nor the Scripture yet it is written in our hartes to mislike vtterly of suche falsehood And if a man alledge it hath beene vsed afore it hath beene practised more than this three thousand yeares is that sufficient to iustifie suche as deface boundes at thys day so as they maye saye they haue beene in possession of it a long time No And therefore let vs learne not too harden ourselues at the examples whiche we see If men beginne to doo euill and too greeue God and others followe them so as it shoulde seeme they might doo what they list and that custome were become a lawe let vs not fall asleepe vpon it For god who is the rule of al right altreth not for all that loke what he hath once ordeyned must continue for euer all mens workes must be layde to that squire and be squared by it and a man can no sooner swarue aside from that but he shall bee condemned VVherefore let vs marke well that when mens faultes and misdoings are growne into custome we must not say I may follow this bycause it is a woonted thing among men No no But let vs alwayes haue an eye vnto God who as I sayde hath stablished a rule that shall not be chaunged And althoughe men turne too and fro and things seeme vtterly oute of order yet shall Gods rightuousnesse continue euermore inuiolable and in his full force And therefore let vs learne to gather our selues home paciently and to walke in the feare of God and too haue an eye to the sayde vprightnesse which hee commaundeth vs It is sayde afterwarde that the poore were shette vp and that they were made to turne out of the way and that the wicked had their scope and that in steade of hyding themselues they â—oysted in the streetes and hilde the pauement as their owne possession This is seene more nowadayes than euer it was But yet notwithstanding wee bee warned that when we see there is no iustice so as the very parties that haue the charge to represse lewde dealings and sit in Gods seate and hold the sword and mace of iustice in theyr hand do not their dutie we must not be ouermuch offended at it True it is that wee ought first of all to be right sorie that the seate whiche ought to be consecrated to Gods seruice is so defiled by men and secondly to know also that our God doth punish vs iustly in not suffering iustice to beare sway as it ought to do for it is a token that we be vnworthy to be gouerned by him Therfore it becommeth vs to sigh when we see offences committed that the Lords of iustice and the Magistrates set not too their haÌ„ds to redresse them nor haue such courage and stoutnesse as they ought to haue Let vs learne I say that God punisheth vs by that meanes and forasmuch as Gods name is blasphemed thereby let it greeue vs and let vs be sorie for it Howbeit there withall wee must conclude in the end that sith God causeth not things too bee set in perfection presently we must needes looke that hee shall shewe himselfe a iudge in the latter day Also wee must arme oure selues against suche stumblingblockes when wee see the wicked take suche libertie as to beate one and bounce another and to doo many wrongs and outrages and yet there is no remedie against them but wee bee newe top beginne agayne and good men are fayne too keepe their mouthes shette and when they go out of their houses folke mocke at them so as they bee fayne too keepe themselues as close prisoners VVhen we see all this well let vs pray God too vouchsafe too haue pitie on vs and to vtter his power if we see men to bee too colde Howbeeit if hee delay and things fall not out as wee woulde haue them let vs honour hys secrete iudgementes Yee see then that the cause why this is written is for that the rightuouse shall bee shette vp and shall not dare shewe their heades abroade but muste bee fayne too hide themselues and bee hylde in as prisoners Therewithall let vs marke what becommeth of the wicked howe that when men winke at theyr lewdnesse and punishe them not in conuenient tyme they gather such a boldenesse as they dare shewe themselues in the open streete and there make theyr tryumphes VVoulde God wee sawe not examples hereof nowe adayes But what Scarcely shall an honest man go abroade in the streetes but he shall be flowted and scoft at and vexed and troubled and if he be assayled he dares scarcely mainteyne his owne good quarell and in the meane while what is done too the gallowclappers that ought to haue beene hanged halfe a dozen yeares afore O they must go perking vp with their neb yea and that so stoutly as they offer shame not only to euery priuate persone but also too the whole state of iustice For when any good man hath a cause too go either alone or wyth company one Russian or other shall come face hym with a shamelesse countenance and hee must be suffered and indured too spite both God and man openly So then wee haue to marke that when the wicked are not punished at the firste as they ought too bee they become so stately as they ouermayster the poore and simple sorte and rushe out intoo all vngraciousnesse becomming so bolde that the good men are fayne too hide themselues as it were in prison and dare not speake a worde VVhen wee see this I say let vs tarie paciently till God redresse it Neuerthelesse this ought too warne suche as are in publike authoritie too do their duetie carefully and too woorke with such stoutnesse as they may not bee guiltie of so extreeme disorder and confusion as are spoken of heere or else these dealings muste returne vpon theyr heades For they shall not onely beare a peece of the burthen but also they must bee vtterly ouerwhelmed by it Thus yee see in effect what wee haue too marke And by and by it is sayde That the wicked ryse betymes too go to theyr businesse namely too go too stealing and robbing sayeth hee lyke wylde â—sses whiche are light and verie nimble beasts Heere hee doth vs to wit that the feete of the malictous and cankerdharted sort are swift in running too shed bloud and to doo all manner of mischeefe Diligence is one of the greatest vertues that God gyueth vntoo men Neuerthelesse it behoueth men to knowe why and too what ende they bee created that they may applie themselues therevntoo and bestowe all theyr cunning and abilitie too the same VVe knowe what is sayde in the Psalme concerning Gods order that the rysing of the Sunne is more than if hee sounded a Trumpette
haue neede of furtherances Yea and though wee had al the furtherances that could be wished yet is it apparant that there is still default in vs For what is the cause that wee reiect all the benefites that God offereth vs but bycause we bee woise than beasts So then wee must needes conclude that if a man knew the ende of his creation and why hee liueth in this world he would always be moued to profit in knowledge as to set his mind therevpon and hee would neuer refuse the meanes whē they were offred but would think with himself behold God intendeth to teach me therfore it behoueth me to yeelde my selfe willing to learne and to giue eare to his doctrine which he setteth afore me as which is good and auailable for my saluation Lo what desire ought to be in vs But now let vs looke vpon oure owne retchlesnesse For God is so gracious vnto vs as to giue vs his word and not only sendeth vs some man that hath a good wit and vnderstanding but also is willing too do the duty of a master himselfe And although hee come not downe from heauen in his owne visible person yet haue we his law his Prophets and his Gospel which giue vs infallible assurance and record that it is he which speaketh there Then seing that God openeth his holy mouth to teache vs although hee vse mortall men as his instruments I pray you are not we too vnthākfull if we vouchsafe not to profit in his schoole And yet neuerthelesse we see how we fare in that behalfe VVherfore it behoueth vs to remember well the lesson that is shewed heere in respect that God vpbraydeth vs according also as Iesus Christ hath done the Iewes and hypocrites saying you cā skill to discerne the seasons you can tell when the Sunne will cheere the earth you know when the weather will be cleare and fayre so as you may go about your businesse And why discerne we not that whiche belongeth to oure soules Bicause we are too much wedded to thys presente life There is none of vs but he wisheth for raine when he knoweth it to be needefull saying O nowe it were good for the earth to be watered Agayne if we haue neede of heate or of faire weather or of any thing else wee can so good skill to forecast the things that cōcerne the commodities of this temporall life as there is no lacke at al in vs in that behalfe But behold God sendeth vs his word and we know not the due time of his visitation to enter whē the gate is opened vs hee calleth vs on all sides and wee take scorne to come in Furthermore let vs marke well that this similitude is not set downe without cause where Iob sayeth That his words were wished and wayted for as the raine or deaw And Moyses also vseth the same in his song ye heauens saith he let my wordes drop as the deaw or the raine in their season Now for the vnderstanding hereof we must not only consider the raine in it selfe but also marke the vse and profit that it bringeth vs Rain in some respect may be hurtfull as vnto them that are wet too the hard skin when they go abrode in the feelds and to all other men also when it keepeth them within the doores But yet for all that a seasonable rayne bringeth vs sustenance by moysting the earth whiche could yeeld no frute without it Thus ye see why rayne is to be desired And so let vs vnderstand that wee on oure part are muche more barreyn than the earth For proofe heereof we can bryng foorth nothing but shrewd weedes True it is that in respect of euil we be too frutestil but in respect of good we cannot bring foorth so muche as one grayne of corne or one braunch of good herb and much lesse can wee bryng foorth any one good nourishing frute wherewith to feede our selues or shoote foorth one blade of good corne vntil god haue chaunged our nature But hath God put good into vs He must also be faine to water it or else it will bee either choked with briars or else grow wilde Our Lorde then must worke in that behalfe And beholde the meane that he intendeth to keepe is that he sendeth vs his word as raine to the ende that beeing so moystned wee maye see what his woorking and cheerefulnesse is and that the good roote which he hath planted in vs may not perish but increase more and more and bud bring foorth good frute Furthermore let vs take heede we become not like stones and blockes when God rayneth so vppon vs The rain doth the earth good when it is well tilled but will it do any good to a rock No none at all the rayne is but lost vpon it Euē so is it with men If we be well tilled and minded to yeelde vnder the obedience of oure God when he maketh his word to raine vpon vs Certenly it will enter into our harts and we shal feele the working of it so as we shal be the more disposed vnto goodnesse and our good works shal shewe that we haue not bin watered in vayne and that Gods minde was not that his graces should be lost in vs But if we continue alwayes in oure cursed nature as many men do which are wilfull and froward then shall we be like rocks hee will raine vpon vs but what for that VVee shall haue no disposition to receyue the raine and that will cost vs right deere Therefore let vs vnderstand that it is a raine of Gods sending when he will haue his worde preached vnto vs And that if when it streameth downe vpon vs we make it too vanish in the aire and suffer it not to light vpon the ground we may be sure that such vnthankfulnesse shall not scape vnpunished Thus ye see to what end it behoueth vs too apply the similitude that Iob vseth heere when he sayth that his wordes were wayted for and longed for as the rayne and deawe That is to wit we must assure ourselues that the good doctrine whiche God sendeth vnto vs for oure welfare commeth to vs from heauen and that although we heare it at a mortall mans hand yet notwithstādyng it is of Gods sending Ye see then how Gods desire is too water vs Too what intent To make vs receyue good seede out of hand and to bring foorth good frute according as it is added heere For Iob not only sayth that hys words were longed and wayted for But also that men receiued them immediatly with greate and earnest good will and also that there was no more replying to the cōtrary Then if it please God to teach vs and for the doing thereof to raise vp meete men induced with the grace of his holy spirit vnder whome wee may profite Let vs giue eare to them with all reuerence and yeeld too theyr good doctrine without any constraint True it is that we ought to examine spirits and
faine haue all confusion to raigne and which chose such as shoulde support them in their euil and do nothing but ouerthrow al good order common weale God was not chosen in a Tauerne by parcialitie briberie and wicked practises hee was not called to his office by fauor neither hath he it by successiō of heritage as though his Peeres had agreed that he should succeed after a mortall father there is none of all this in him VVhat then Hee hath the gouernment of the world by nature insomuch that the immortall being of God and his authoritie of gouerning are things inseparable And this is it which is sayd in the .xviij. chap of Gen. by Abraham For there Abraham reasoneth that it is impossible that God should do any crueltie or outrage Can he that is iudge of the worlde sayth Abraham destroy the good with the wicked Now when Abraham sayth so he meeneth not to counsell God to bethink himselfe as one of vs might counsell a mortall man as Moyses speaking to the Iudges and likewise Iosaphat say bethink your selues for ye sit not in the seate of a creature but the liuing god hath called you into this throne whosoeuer sitteth there must not raigne as a man but as the lieutenant of god So thē we may wel admonish earthly Iudges of their office And why For they may erre yea we see that men do more cōmonly swarue aside vnto euil than hold themselues vnto good and that is both bycause they are wholy giuen vnto euill and also bicause there is no such vertue and stedfastnesse in most of thē as ought to be but though there be a good will yet is there no such zealous indeuer as were requisite Thus ye see how the earthly Iudges had neede to be put in mind of their dutie For why they discharge not themselues as they ought to do But when Abraham alledgeth vnto God that it is not for the Iudge of the world to cōdemne the good with the wicked he sayeth it to an other ende namely to shew that God cannot transforme himselfe that he should not be alwayes rightuous as well as hee is god Then is there nothing more peculiar vnto God than equitie and if wee accuse God of vnrightuousnesse it is asmuch as we would make him not to be at all And why For he is not God to be an Idoll or to be a dead and idle thing but he is God to gouerne the world he hath his soueraine maiestie in such wise in himself as he must needs be a Iudge being a Iudge he must needes bee so vpright as there may be nothing amisse in him According herevnto Eliu sayth nowe that all things which he gouerneth must needes be done rightly and that there can be no vnrightuousnesse in him And why Bycause he hath created the world and mainteyneth it vnder his protection and guiding Thus haue we the true vnderstanding of this text and now remaineth to gather the doctrine that is fit for our instruction And first of all let vs mark well that God hath not created the worlde to leaue things to hauock that fortune as they terme it might gouerne all but hee intendeth the mainteyning of his creatures as he doth Therfore when we call god the maker of heauen and earth we must not restraine it to one instant but we must beare in minde that like as God hath framed the worlde so all power is still in him and hee disposeth things here beneath so as he hath a care of vs the heares of our head are numbred yea and hee guideth our footesteps so as nothing commeth to passe which is not fore-appointed by his prouidence Lo what we haue to marke And it is expresly said that besides him there is none set ouer the world nor none set ouer the earth and that is to betoken that his creating of the world and his gouerning of it are things that go ioyntly togither Thē if we imagin that god gouerneth not all things but that some things hapneth by chance or fortune it followeth that fortune is a Goddesse that hath created part of the world and so is not all prayse due to God alone But beholde it were a cursed blasphemie if we should thinke that the diuell could do any thing without Gods leaue for it is all one as if we should make the diuel a particreator of the world Therfore let vs lerne that there is an inseparable bonde betweene these twoo things namely that God createth all things and that hee gouerneth all things And that is the cause why it is expresly sayde that God hath builded the worlde And do wee then thinke that hee nowe calleth a companion to helpe him to order his creatures True it is that God doth vse inferiour meanes to gouerne the worlde howbeit that is not to diminish his owne authoritie or for that hee will haue any companion for hee raigneth continually from aboue VVhat else are the greatest kings but only Gods handes And hee serueth his turne by them as he thinketh good According as he by his Prophete Esay vpbraydeth the proude Sennacherib who thought himselfe too haue made all things by his owne cunning Yea sayeth God what art thou else but the axe in the hande of him that heweth If a man holde a sawe or a knife to cut withall and too serue his turne at his pleasure can the toole turne it selfe agaynst the man No but it is to shew that a man hath not onely his handes and armes to helpe himselfe withal but also that he hath the things that are without him at his cōmaundement Is there any power in mortall creatures but from the liuing God do they not holde all of him Then are we nothing if we be separated from him For it is he in whom we haue our life mouing and being Therefore let vs vnderstande that when God vseth worldly meanes and serueth his turne by men as by instruments that is not to lessen or to strengthen his owne authoritie but contrariwise to shew that he hath the guiding of them and that if he do but commaunde or whistle as he himself sayth men must needs go forward to execute his will yea and the verie diuels of hell are compelled vnto it And although they bee vnwilling and that it be vtterly agaynst their intent yet notwithstanding God driueth them by violent power to execute the things that he hath ordeyned in his prouidence And so we see now after what sort we must consider Gods prouidence namely that hee hath a care of the whole worlde and watcheth ouer al his creatures not only to foresee what may happen as some fantasticall persons imagine that God beholdeth the things as it were aloof which are here beneath then prouideth for them afterward but also which much more is that nothing may be done which he hath not determined so as his will is the rule of all things Thus yee see what is shewed vs in this
and to haue printed therein some knowledge of good and euill but hee hath also giuen vs his worde and will haue it published vnto vs dayly There hee sheweth vs his will familiarly and it is the waye as Moyses protesteth wee can not stray we haue no excuse of ignorāce but behold there is our rest as it is sayde in the Prophete Esay Therfore seeing oure way is layed afore vs and wee knowe whiche way to take if yet notwithstanding euerie man start aside and take leaue to do euill and to wander in his owne affections and lustes are we not much more worthy of blame than those that neuer hearde one woorde of good instruction Then if the Heathen men are here called backsliders bycause they are turned away from God what are we seing that our God commeth so neere vnto vs as to do the dutie of a scholemaster and teacher among vs and to entertain vs in his schoole to the end we shuld learne at his hande in the person of those whome he appoynteth to preach his worde in his name Therefore if wee make no account of the doctrine which is giuen vs must we not be condemned as double renegates or backslyders Yes surely Then let euerie of vs looke neerely to himself and consider of what value and estimation this grace of God is when he hath as it were his owne mouth open to warrant vs the thing that is good and conuenient for our saluation Seeing we haue this although we had it but with a wet finger as they say yet let vs assure our selues that we can not despise such a blessing of God but it muste needes bee a withdrawing of our selues from him Much more seeing we haue his worde dayly preached in Sermons and may also haue lectures besides if all this will not hold vs in awe and make vs to sticke throughly to our God and to indeuer to serue him needes must his hād be vttered much more roughly terrible vpō vs thā vpon those that had but the order of nature to guide them aright Thus much concerning this poynt And it is sayde immediately that they considered not all his wayes VVherin it is signified vnto vs that men are neuer so ignoraunt and vnskilfull but that there is naughtinesse ynoughe in them to make them giltie and to bereue them of all shifts before god Heere as hath bene declared alreadie Eliu speaketh generally of the whole worlde for hee was no Iewe that he might haue had the lawe and haue spoken of his like and yet notwithstanding hee sayth that those too whome God hath giuen no more but their naturall wit as hee had giuen it too all other men considered not his wayes Hee sayeth not that they had doone amisse or erred bycause they could do no better or bycause they had no light of doctrine howbeit that might haue beene sayde but heere the spirite of God ment to vrge men to the ende they should knowe that their condemnation was iust and that they could not alledge it for a cloke that they had done amisse throughe ignoraunce for wante of one to gouerne them whereas they themselues were of a good and vpright mynd For if men had a pure and hartie desire to come vnto God surely he would not faile them on his side And vndoubtedly this promise shal not disappoynt men knocke and the gate shall bee opened vnto you seeke and you shall finde Then if wee see that men doe so raunge ouer the feeldes and as it were run astray let vs mark that they haue not a pure and rightmeening mynde to goe vnto god True it is that they maye well haue some shew of deuotion as we see among the papists where many seeme to bee the best mynded in the world and to all likelyhoode vtterly rauished with deuotion to Godward But if a man loke narrowly vpon their doings he shall finde that all is but hypocrisie and that God doth not giue them the bridle after that sort without iust cause Ye see then that the thing which we haue to marke in this texte is that althoughe the wretched Paynimes dwell in darknesse and may be likened to blind men which grope and se not the way and haue nothing but grosse ignorāce in them yet notwithstanding they can not be excused of maliciousnesse and stubbornesse and of wilfull turning away from good vnto euill euen of set purpose For it is written that they considered not the ways of God. These thinges are not wyted vpon the brute beastes nor vpon the stones whiche haue no vnderstanding and therefore it must bee concluded that they whiche are most rude and barbarouse euen they I say haue refuzed to go right and that if they had had a good desire they had not bene lefte destitute of Gods grace Yet is it not therefore to be sayd that we are able to do well and that there is such an abilitie in vs that wee bee able to seeke God wee intreate not of that matter and when the Papists make such conclusions they shewe themselues to be starke beastes For when it is said that men sin not by ignorance but through a certain wilfulnesse the Papists conclude that seing it is so it foloweth that we haue sufficient reason to gouerne our selues well and that wee bee cleeresighted and to bee short that we haue a freedome to do good or euill But it is too great a beastlynesse too reason after that manner And why For they be not things vnable to be matched togither that men shoulde haue their eyes as it were piked out so as they should not bee able to see or discerne any thing and yet therewithall also be altogither wicked And therefore they are neuerthelesse conuicted not too haue considered Gods wayes nor to haue bene led in the right way for that they were caryed away by pride Ye see then in what wise we ought to match the one with the other namely that by reason of sinne we be al of vs bereft of reason and vnderstanding See how the heritage which we haue of our father Adam is that our myndes are combered and confounded so as we can not discern the thing that is for oure welfare but drawe cleane from it according as it is sayd that euen our light is turned into darkenesse vntill God inlighten vs by his holie spirite and yet neuerthelesse that oure ignoraunce is not suche but that wee bee corrupted in oure affections and wype out the goodnesse whiche God might put intoo vs and bycause our nature is froward therfore we be enemies vnto God and all oure thoughtes and imaginations are enmities too his rightuousnesse according as Sainct Paule speaketh in the eyght to the Romaines Then are wee ignorant and yet in the meane whyle ceasse not to be frowarde VVee knowe not which way to go and yet therewithall we goe astray wilfully And why For we mynde not to come vnto God no wee must be fayne too bee inforced thyther or else he
when a man blasphemeth God openly and humbleth not himselfe vnder his hand no doubte but it exceedeth all other sinnes and is to bee condemned more greeuously Therefore wee ought too marke well this streine where Iob is vpbraided with fulfilling the iudgement of the wicked Nowe that wee may take the more profite of this sentence it behoueth vs to marke firste of all that as soone as a man steppeth out of the way streytwayes he beginneth to intāgle himself with the wicked and as much as he can bereeueth himselfe of Gods grace Howbeit we stumble not so grosly at the first brunt For it wyll seeme vntoo vs that the faultes bee but meane But in the ende we runne so farre as to blaspheme God and to despize him in suche sort as the very Diuell himselfe shall stirre vs agaynst him and we shall be inflamed as it were with a rage or madnesse to spyte him and that cannot bee done but to our destruction ▪ Lo what befalleth vntoo men But as for Iob it was not so with him For he had liued so holily that he was as a mirrour of angelical perfectiō VVe haue seene what he hath protested heretofore namely how he had bene the defender of the fatherlesse the maynteyner of the widowes the eye of the blinde the foote of the lame that his table had bene free for all poore folks to come vnto that he had clothed the naked with the wool of his sheepe that he had not abused his credite to oppresse any body withall although he had the worlde at will and might haue done many extortiōs And yet notwithstāding we see he ouershot himselfe when Gods hand pressed him with such vehemēcie VVhat a thing is it then if wee despite God wittingly and willingly as I tolde you euen now that when men steppe out of the way forthwith as much as in them is they separate themselues from God and take the hygh way to caste themselues into Satans snares Therfore let vs take good hede to our selues and though we haue liued neuer so rightuously let vs be sure that if wee be not hilde still by the grace of God and by his holy spirite we shal soone giue him the slip insomuche that wee shall be as good as giuen ouer euen in the turning of a hand And if there be suche frayltie in vs that wee may so soone fall into euill what shall become of vs when wee shall haue gone foreward cōtinued a long time in prouoking Gods wrath and asmuch as lay in vs quite quenched the light of his holy spirit VVherefore let vs bethinke vs well to walke in suche feare that vpon knowledge of our owne feeblenesse wee may not be blinded with any presumption but rather pray God to guyde vs hold vs with his mightie hande and not suffer vs in any wise to fall And that if he happen to suffer vs to swarue he neuerthelesse so hold vs vp as we may not come to the full poynt of iniquitie but that as soone as we shall haue done amisse we may by by bee sorie and flee to his mercie Thus yee see what we haue to marke in this verse And that we may be hild the better in the feare of God lette vs marke well how Eliu addeth that iudgement and iustice shall hold on still As if he should say that men may well play the mad bedlems but yet shall God continue still in his ful state and in the end of force become theyr iudge Though men aduance themselues neuer somuche yet shall they not for all that come vnto the maiestie of god VVe may well take coūsell agaynst him but we shall neuer atteyne so high And although we could plucke the Sunne out of the skie yet could we not touch god I herfore let vs learn that here men are warned not to skirmish agaynst God as they are woont to do as though they were able to ouermatch him and to get the vpper hand of him for we know that as it is told vs here iudgement iustice shall hold their own still Now that we see the intent of Eliu lette vs apply his sayings to our vse I haue told you already that men make no boanes at all to pleade agaynst god And why so For they measure him by the knowledge that they haue of themselues and conceyue not the infinite maiestie that is in him for that would soone dash all their prittleprattle And therfore whēsoeuer wee be tempted to set ourselues against God and to grudge against his iustice let it come to our remembrance to thinke what we shall gayne by it For yet shall iudgement iustice hold out still that is to say we cannot let that God shoulde not reigne nother cā we further our deuice at al against him So then seing that Gods iustice is infinite and that his iudgements shall cōtinue euermore in full strength force what remayneth for vs to do but to shrinke in our heads to submit our selues wholly vnto him This is it that we haue to beare in minde if we purpose to receyue good instructiō of this text And lette vs not beguyle our selues with vayne presumption as we see that most men bleare their own eyes wilfully but let vs yeelde God his duetie that is to wit a ryghtuousnesse that cannot bee diminished by vs and a iustice whiche wee can not by any meanes preiudice VVhen wee haue once concluded that then shall we be more aduised and sober than we haue bene woont to bee we shal not haue our tongues filed to plead with God but wee shall with all humilitie acknowledge our faults and be sorie that wee haue offended him And if wee bee in trouble wee shall perceyue that it is for our behoose to bee chastized at his hand and that that schoole is passing profitable for vs cōsidering that we herken not to his woorde excepte hee dryue vs thereto as it were by force Thus ye see what we haue to remember concerning this lesson Nowe it is sayde that his beeing angrie is to the ende that a man shoulde not bee confounded in his abilitie for then sayeth he there were no remedie hee will not passe for golde nor for siluer nor for all the force of the worlde Lo heere a goodly confirmation of that which wee haue touched already that is to wit that Gods causing of vs to feele his wrath is to the ende we should not be vtterly destroyed for if hee spare vs wee doo nothing else but harden more and more VVhen men haue once stepped awry and God beareth with them the more that hee forbeareth them the more do they growe brutish For although that in vsing gentlenesse towards vs his intent is to winne vs by that meane yet notwithstanding our nature is so frowarde that in steade of comming to him wee dragge still from him To be shorte wee see it is to common a thing amōg men to dally with God when he vseth them gently and