to be of a slauish nature which is counted a villanous and detestable thing And this ought to induce vs the more to the myldenesse which the holie Ghost commaundeth vs in this streine But the cheefe thing is the well bearing away of the two reasons that we haue touched heretofore that is to wit that we haue one maker of whome all of vs do come and that we are all of one like nature Thus yee see what wee haue too consider to beate downe all pryde and crueltie in vs when we be tempted therevnto Then if a man haue a household and God hath giuen him menseruantes and maydseruants and he is tempted to vse vnmeasurable rigour against them let him seeke the remedie that is shewed vs heere As howe If I handle my seruants cruelly so as I plucke the breade out of their mouthes and they dare not eate one morsell for feare least I should grudge at it or if I holde them too harde to their laboure and to bee short if I shewe my selfe vnmercifull and churlish towardes them against whome doe I set my selfe True it is that they be mine but therewithal hath not God created and fashioned thē Haue not both they and we one common maister in heauen And that is the reason which Saint Paule alledgeth when hee exhorteth maisters to beare with seruants My freendes sayth hee although ye haue superioritie ouer them yet haue you also a maister in heauen And suche as are exalted ceasse not therfore to be subiects For God is aboue them Therfore let them beare in mind that they must render accoūt to him that gaue them their seruants Must they not needes be restreyned when they haue this consideration with them For haue wee it of oure selues By what righte come we to the superioritie which euery of vs hath in his owne behalfe Is it not a pawne that God hathe put into our hands to keepe Then ought we not to be well aduised that we may vse it according to his will The heathē men themselues when they intended to frame Kings and Princes to conformitie had skill inough to say true it is that Kings make thēselues feared and redoubted but yet can they not scape the hand of the heauenly Iudge ther is a God aboue them If this be verified of Princes whiche are in highest superioritie what shal become of those whiche are in mean authoritie As of maisters and mistresses ▪ And furthermore as I sayde let vs consider that we haue all of vs but one maker And if wee can consider that wee are all descended of one God wee must needs conclude that which is true namely that we can not oppresse our neyghbours but God must be offended Therefore let no man exalte him selfe in vanitie for as Salomon saith hee that mocketh the blinde or the poore despizeth his maker Nowe there is a poore man and I despize him or I put him to some shame true it is that the wrong is first offered to a mortall man but yet doth God steppe in betwixt vs and taketh the iniurie as done to himselfe Thus yee see what Iob or rather the holie Ghost ment to betoken in this streine when he sayth that he which created the mayster created the seruant also So then when wee bee touched with any vayne presumption to set more by our selues than by other men and to couet such superioritie as euery man should stoupe before vs and cast himselfe at our feete and wee our selues haue our full scope let vs come to this consideration saying yea although I bee a mayster God hath made my seruant and hath fashioned him as well as mee VVhen wee thinke after that sort it will qnayle our ouerweening so as our hautinesse shall bee repressed And herewithall also let vs haue the seconde regard that is spoken heere namely that we bee of one selfesame nature For it is true that God hath also shaped the brute beastes trees and all other things but he hath not shaped men after the fashion of brute beasts For hee hath giuen men vnderstanding and printed his Image in them On the contrarie parte I can not looke vpon another but I must needes see my selfe as in a looking glasse Then seeing that God hath knit suche a knot betwixte vs I pray you doth not hee that goeth about to breake it cut off himselfe from mankinde Doth not hee deserue to bee cast vp among dogges seeing he acknowledgeth not the nature whiche God hath put into vs all Yes but what for that there are verie fewe that thinke on these thinges For contrariwise yee shall see that if a man bee exalted but one finger heigth hee beareth himselfe in hande that hee is no more of the state of all other men And therefore so muche the more need haue we to marke well this doctrine For if in those dayes when ther was not yet such a light as there is now Iob vnderstood that seeing God is the maker of vs all and hath set vs all in one ranke the same ought to correct the pryde of men and too pull downe all their highe lookes and highe stomackes I praye you what excuse shall wee haue at this day when God sheweth him selfe to bee our father He not only saith that he is the Creator of all men as well of the poore as of the riche and of the seruauntes as well as of the maysters but also he nameth himselfe their father and therefore it behoueth vs too haue a brotherhoode amongst vs vnlesse wee will renounce the name of God and cutte oure selues off from his house in steade of beeing of his householde VVee see howe Iesus Christ the Lord of glorie abaced him selfe so lowe as to become the seruant of seruantes Also wee haue one common heritage wherevnto we be called as Saint Paule sayth Then seing it is so let vs learne to humble our selues and therwithall to knowe that pryde and crueltie doe shut vs out of the gate of Paradise VVherefore let vs be gentle and curteous towardes those ouer whome wee haue superioritie seeing oure Lorde auoucheth them to bee his children and that wee may bee gathered altogither in suche sorte as God may be glorified of all of vs both great and small and wee followe such order as euerie of vs maye discharge his dutie according to his calling and all of vs yeelde honoure to the great Lorde and mayster which is the common iudge of vs all And so let vs fal down before the face of our good god with acknowledgement of our sinnes praying him to receyue vs to mercie and therewithall to plucke vs back in such wise to himself as we may desire nothing but to submit our selues wholy vnto him and that notwithstanding any authoritie which he giueth as well to one of vs as to another ouer men yet we may consider that there is one mutuall bond among vs and one of vs is subiect to another to the end to discharge our selues of our dutie to
with God they vse the same and woulde God it were not so common as it is but in deede it is too common and men know well ynough of whome I speake So theÌ„ ye see how these despisers of God take occasion to say that wee may shut oure eyes and passe throughe fire and water bycause God hath limited our dayes Yea but it is not to that intent that the scripture speaketh so It saieth that God hauing put vs into this world knoweth how long he ought to holde vs there and that we bee in his hande and that it behooueth vs to departe hence whensoeuer it shall please him according also as it is sayde in the nintenth Psalme And wherfore is it told vs to the intent we shold learne to put our selues into Gods hand and to say VVell Lord seeing it is so that thou disposest of vs at thy good pleasure giue vs the grace to lyue and dye according to thy good will that we may not couet to liue longer than shall please thee and also that oure lyfe may not seeme ouerlong to vs when thou listest to hold vs heere and that in the meane time we may serue thee by spending the time well whiche thou hast giuen vs the rather for that it is so short And agayne heerevpon Lorde seeing thou holdest our life in thy hande and yet will not haue vs too knowe what the terme of it is but haste reserued it too thyne owne knowledge grauÌ„t vs the grace to walke in feare warely Thou haste giuen vs meanes too mainteyne this present life thou hast gyuen vs meate and drinke Gyue vs the grace to vse them soberly and with all temperance Moreouer thou haste gyuen vs remedyes If wee bee diseased thou wylte not haue vs too wante any thing And therefore gyue vs the grace that wee maye not desire too tarrie in this flightfull lyfe but onely too serue and honoure thee So Lorde let vs walke in all poyntes as thou commaundest vs according too that whiche is sayde in the one and nintyeth Psalme that God wyll sende his Angelles too garde vs that wee may not stumble nor make a false steppe when wee walke our wayes that is too say that wee may not playe the stray coltes nor skurrie heere and there as these vnthriftes do who wyll not by any meanes submitte themselues vnto god Therefore whensoeuer wee abyde in the waye that hee sheweth vs then are wee garded by him and his Angels This doone wee muste also conceyue a good and holie hardynesse when God wyll haue vs too enter intoo anye daunger As howe VVee see at this this daye what the state of the poore Christians is that is to witte that they bee as sheepe in the wolues mouthes Nowe if we should go aboute too excuse oure selues from seruing of God and forbeare too confesse oure fayth bycause it cannot bee doone withoute ieopardie of oure lyfe suppose yee that God will accept so fonde an excuse No. And why For he hath our life in his hande let vs trust in him that hee will keepe vs as hee is good and faithfull if it please him that wee shall continue it shall not bee withoute his will and then will hee giue vs strength and power Thus yee see how we must applye that to our vse which is spoken heere Otherwise it will betide vs as wee see it hath done too many others who shrinke away and gyue ouer the seruice of God bycause they shunne the crosse And why is that Their vnbeleefe is the grounde thereof bycause they knowe not or at leastwise are not throughlye perswaded that God hath appoynted their tearme and that they cannot prolong it do what they can For if wee were fully resolued of that poynt it is certayne that wee shoulde bee the bolder to spende our selues when it standeth vppon the honouring of God and the performance of oure dutie according as becommeth euerye man in his degree I say we should haue another manner of constancie and stoutnesse than wee haue True it is that this must not make vs rash in such wise as we should go seeke daungers of our owne heades and withoute aduice But whensoeuer neede shall require wee shall not sticke too go vnto death forsomuch as we know that men whatsoeuer they atteÌ„pt or practize against vs are able to do nothing So then seeing that this doctrine is greatly for our profite lette vs determine too beare it well in minde and therevpon conclude according also as oure Lorde Iesus Christ telleth vs that the very heares of our heads are numbered and that God holdeth vs in suche wise in his custodie as wee neede not to feare that any thing can happen vnto vs without his good pleasure True it is that Satan assayeth all the meanes hee can and on the other side wee see that men make full reckning to turne all vpside downe and it should seeme they woulde confounde heauen and earth togither Yea but when they haue done theyr vttermost they are not able to take away our lyfe except God gyue them leaue and bee willing therewith And howe can we withstand them So then let vs looke only what God commaundeth vs let vs looke what our calling and dutie beareth to doo and let euery man imploy himselfe faythfully assuring our selues that we shall finish our course yea euen bycause we be in the hande of god Thus ye see what we haue to marke vpon this sentence Now after that Iob hath sayde so hee addeth That there is hope in a tree when a tree is cut he may spring agayne and specially if hee haue nourishmeÌ„t of water hee may forishe a freshe But there is not the like hope of a man when he is once dead he is past recouery saieth he and therefore God ought to haue pitie of so poâ—re a creature Heere at the firste blushe it may seeme straunge that Iob cutteth off all hope from a man when hee is once deade For it seemeth that heere is no remembrance of the euerlasting life as thoughe mens soules dyed with their bodies But let vs note firste of all that when Iob speaketh of men hee speaketh in his passions and torments as we haue seene already and therfore he hath no further respect but to this present life according as when we bee pressed with any miserie our minde runnes vpon nothing but that If it bee summertime and we be ouerwhot we thinke that hard frost were the pleasantest holsomest thing that could bee And why Bycause we be forepossessed with the passion that greeueth and tormenteth vs So then forasmuch as Gods hand was so sore vpon Iob he had none other regard but to get out of his presente peynes and as for the hope of the lyfe to come hee minded it not at all And heere it is to be seene what men are when they be troubled after that sort with aduersitie if God doe not releeue them and strengthen them True it is that Iob caÌ„not be
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
For it shyneth vntoo vs too the ende that euerie man shoulde go too his worke and to his businesse therby to shewe vs that hee hath not made vs to bee ydle and vnprofitable but too applye oureselues too somewhat wherein God and our neighbour may bee serued Ye see then that the Sunne is as a rayser of vs vp vnto God that we may be diligent too do our duetie But men are oftentimes too diligent they bee very buzie and they wyll ryse earely ynough and what to doo To quafâ—e and too fill the paunche and too runne intoo all manner of disorder as it is sayde in the Prophete Esay that the day is not long ynough for them too make an ende of their riotting Finally when they be so wearie that they can no more they play the brute beastes throughout For they sleepe the daye and watche the night so as the order of nature is turned vtterly vpside downe by them An other sort ryse earely and too what purpose Too woorke some treacherie or lewdnesse to their neighbors to deceyue one and to intangle another Another sorte go to their whorehuntings and another sort too theyr wicked buying and selling Thus ye see wherein moste men bestowe theyr diligence And thys is shewed vs expresly too the ende wee might knowe wherevntoo wee shoulde applye it Therefore as soone as the Sunne riseth let vs learne too thanke God for lightning vs after that sort so as wee may bestirre our handes that is too say imploy our selues about what thing soeuer he calleth vstoo and wherein so euer he will haue vs to serue hym Agayne let the onely marke that we shoote at be alwayes to know wherevnto he calleth vs and what be the things that he alloweth and let vs be very ware that wee abuse not the light of the Sunne and the diligentnesse that God hathe gyuen vs by applying it too the hurt of oure neighbours or by doing any man wrong or displeasure Nay rather sith we see Theeues VVhoremongers and Drunkards so foreward in euill let vs learne too finde fault with our owne slouth in goodnesse As how Such a one is the stirringest man in the world And what to doo To go do a murther But if a man be giueÌ„ to drunkennesse or to gluttonie he layes himselfe in his graue before he be dead For we see how these drunkards are as stinking carions more than halfe rotten aboue the ground And good cause why for it is the wages that they receyue for theyr double diligence in glutting theÌ„selues and in abusing the good creatures of god Another sort go to their whorehuntings and othersome to their theeuing and robbing Now although these kinds of men thinke too aduauntage themselues yet is their diligence but to their destruction For when they haue toyled themselues throughly they shall do nothing else but gather a stacke of wood and in the end the fire of Gods wrath shall be put to it to coÌ„sume â–ª it quite and cleane Therefore when we see the despizers of God and the wicked sorte so diligent in doing euill I pray you is it not a great shame for vs if wee bee lazie as though our armes were broken Shall not euen they bee witnesses against vs for being so vnprofitable Thus ye see that the thing which we haue to marke in this sentence is that it warneth vs to be diligent howbeeit so as we take heede to apply the same diligence where God will haue vs to bestow it And for the doing thereof let vs haue an eye to his good will which is that wee should communicate one with another to help our neighbours and euery man consider what abilitie and meane he hath wherewith to succour such as haue neede of him Lo what our diligence ought to be Furthemore let vs walke as children of the light and sith that God doth now inlighten vs bothe day and night let vs call vpon him and sigh vnto him in the night And a day times when he sendeth vs his Sunne-light so as we see what we haue to do and what our duetie is â–ª let vs apply our selues faithfully therevntoo and at leastwise let vs be as forward as those that do so giue theÌ„selues to euill least they become witnesses of our slouthfulnesse And although we see not God punish them out of hand yet let vs fully perswade our selues that there is an horrible vengeance prepared for them which sheweth not it selfe as yet But let vs not therefore ceasse to looke a farre off for it behoueth our fayth to mount aboue all things that are seene as now and too beholde things that are seene as now and too beholde things that are hidden Thus ye see how we may profite our selues euen by the misorders that are seene in this world vntill oure Lorde bring all things againe to their state and perfection which shall not be till the last day Nowe let vs fall downe â–ª before the face of oure good God with acknowledgement of our sinnes praying hym to make vs feele them in such wise as if hee punishe vs for a time by the wicked wee may yet perceiue that hee spareth vs and beareth with vs in that wee bee not vtterly ouerthrowne by them and that although we haue deserued to be so delt with yet we may not ceasse to haue recourse vnto him seeing that he calleth vs so gently and freendly and that we may indeuer to amende the vices that are in our fleshe be more and more sory for them so as we may wholly frame our selues to his good will call our selues fully home vnto him and that thereby we may proue our selues to be his childreÌ„ and reuerence him as our father with so much the greater affection That it may please him to graunt this grace c. The .xcij. Sermon which is the second vpon the .xxiiij. Chapter 10 They make the naked man to go vvithout clothing and take the gleanings from the hungrie 11 They that presse out the Oyle vvithin their vvalles and tread the vvinepresse suffer thirst 12 Men crie out of the Citie the soule of the vvounded shevveth it selfe and God putteth no stop at all 13 They are among those that hate all light not knovving the vvayes thereof neyther continue they in the path of it 14 The murtherer ryzeth early he murthereth the poore and needie and in the night he is lyke a theefe 15 The eye of the adulterer longeth for the euening saying no eye shall see mee and hee hideth his face 16 He entereth into the houses by night vvhich he had marked in the day and he agreeth not vvith the light 17 The light of the morning is as the shadovve of death to him if any man knovv them they are in the terrour of the shadovv of death 18 They be light vpon the vvaters their portion is cursed vpon earth and they see not the frute of the vineyardes HEre Iob goeth forwarde in she wing the state that is seene in the
vs and that he marketh all that euer we do or say I pray you would we not walke in another manner of feare and warinesse than we do now But tush wee feare none but men we bee safe ynough if wee haue no witnesses heere beneath Thus yee see that the cause why men giue head too all their wicked lusts is for that Gods spirite beareth no sway with them and for that they passe not too conceiue cursed things and to purpose vppon them in theyr harts prouided alwayes that no body can accuse them So are there very few that set Gods shining vpon them before their eyes For if they bare that shining in rememberance surely it would be ynough too suppresse all their wicked affections and too ridde them of all the fancies wherwith they be puffed vp And truly if we be ashamed of men how much more ought he to moue vs that is the iudge of all men For if men iudge vs it is not of theyr owne authoritie nor in their owne name they doe but only perfourme the iudgement of God to whome alone all iudgement perteineth But behold God seeth vs and yet for all that we yeld him no reuerence wee passe not of the prouoking of his wrath against vs And howe may that be borne So then if wee remember well this lesson that God sheadeth out his light vppon all men surely it will be a good bridle to make vs walke in all purenesse of conscience not only for amending the faultes that wee commit outwardly towards men but also for amending of all the euill and hypocrisie that is hidden within vs Thus yee see in effect what wee haue too marke in thys streyne And after that Bildad hath sayde so hee addeth VVhat righteousnesse then shall be attributed to man in comparison of God word for word it is with god And how can be that is borne of woman cleere himselfe This is as an authenticall summoning of vs to shew vs that we be starke fooles to set store by ourselues and to beare ourselues in hand that we haue any righteousnesse or vertue or any thing else in vs that is worthy of prayse The theefe that is abrode in the woods stāds not in awe of iustice ▪ nor of any thing else True it is that he alwayes carieth a fearefulnesse about him according as it hath bin seene heeretofore that God ingraueth such a feeling of mens sinnes in their harts as they must needes bee their owne iudges condemne themselues But yet for all that the theeues runne royot stil so as they passe not to cut as many poore wayfarers throtes as they meete with if they can catche them at auauntage Yet notwithstanding afterward whē they bee laid vp and see their payment at hande then all their hardnesse is laid awater the rage is quite gone that made them so beastly before Euen so is it with vs For so long as we know not that we must yeld an account afore God ne conceiue his infinite power and the souereyntie that he hath in himselfe there is suche ouerweening in vs as we sticke not too magnify ourselues aboue the clouds And if a man speake too vs of righteousnesse we will easly find it in ourselues for our vices are vertues to vs Lo how men are besotted with such a loftinesse as they cannot know themselues till God summon them before him and draw them to it as it were by force For if they knew themselues there would be no more self estimation with them That is the cause why Bildad sayeth expressely can a mortall mā iustify himselfe before god This saying is of great weight as if he had saide Goto so long as men are among themselues they may haue good opinion of their owne vertues ▪ and euery of them maye say I am an honest man yea and when they shall come to the putting of themselues in balance they will esteeme muche more of themselues than of other men saying This man hath such a fault in him and that mā hath such a vice VVee can maruellously well skill to controll other men and too abase them but in the meane time wee will not be acknowen of our owne infirmities wee couer thē as much as in vs lieth And if ther be neuer so little a drop of vertue in vs or at leastwise if there seeme too bee any for all is but smoke as we shal say anon we would haue God to set such store estimation by vs that he should vncloth himselfe to cloth vs Ye see then what the pryde of men is so long as they looke no further than among themselues But when we come before God and knowe what we be and enter into the examination of our owne life then for feare of his maiestie which suffereth vs not to wrap vp ourselues in hipocrisie and vntruth we forget all these foolish braggs wherwith wee were abused for a time And so according too that whiche is declared heere whensoeuer we bee tempted with pride and imagine our selues to haue any vertue in vs worthy of estimation let vs learne to cite ourselues before God and let vs not tarrie till he draw vs too it but let euery man do his duetie towards himselfe For ye see howe our Lord sheweth vs the manner of proceeding whiche we ought to holde vs too Then if a man doe at any time beare himselfe in hand that he hath I wote not what to vaunt himself of to correct that follie and statelinesse let him but onely consider with himselfe what he is And to know what we be let vs go vnto god For a man neuer knoweth himselfe so long as he looketh but vpon himselfe or dothe but cōpare himself with his neighbours But we do then learne to know ourselues when we lift vp our eyes a highe and make account to come before the iudgemēt seate of him that knoweth al things and is not like mortall men that content themselues with pety trifles before whome wee cannot make our cockleshels go for payment as in deede all the things that are of much estimation heere are nothing worth there Therefore when we perceiue that all these things vanish away before God then we learne to submit ourselues vnto God to bee no more so puffed vp with pride And for that cause it is sayd Howe can man namely that he is borne of woman iustify himself in respect of God Howebeit forasmuche as there is nothing harder than to bring men to reason and to rid them of the saide vaine selftrust wherwith they are abused here Bildad addeth that he will not shine vnto the Moone and that the stars are not pure before God and therfore what is man who is but a worme or the sonne of man who is but rottennesse True it is that this saying may be expounded diuers wayes that is to wit that God wil not shine so farre as too the Moone or else that he will not streine his tent so farre that is too
vilanouse a shamelesnesse wherein there is neyther rime nor reason when they suffer a poore man to be troubled and in the meane while deale with all the rigour that may be in a matter of nothing If a poore man that is wronged do compâ—ayn lay foorth his right tush it is nothing come againe a seuennight hence then he shall be delayed so long that he shal be tired If a plaine man haue not rents and reuenues to liue vpon if he haue not men at his beck to solicite his matter if he be a handicrafts man hee must sterue for hunger if hee will recouer right in a matter that is neuer so euident He hath wrong done him the worlde seeth it the matter is apparantly knowne and yet in the ende will hee haue right then must hee haue a full purse he must shet vp his shop and he must make his account to be idle halfe the yeare And when he hath folowed hys matter a good while yet shall he be but laughed to scorne VVe see this disorder at this day and therefore how can they make their account afore God which are placed in the holy seate of iustice True it is that they will cleare theÌ„selues before men but yet shall not thys doctrine be disanulled for them And so as I sayde it were a very ofward thing to be inquisitiue sith we see that when things are brought to light there is no zeale to succor those that are so misused oppressed yea and it is also sene that the wicked becom the bolder euen by reason of the libertie that is giuen them wheÌ„ they shal haue committed any euill and scape vnpunished it is al one as if libertie and priuiledge were giuen them to do harme to all men VVell then they vse it and abuse it and therevpon proceede further and further and in the meane while the iudge can still say indeede suche an euill was committed yea and there happened a second a third and a fourth insomuch that at length all is out of order and yet in the meane while where is the redresse VVill not God haue his seate to be honored And how can that be except there be the sayd vertue of stoutnesse and constancie to represse the euill Therefore if there bee such libertie as the wicked sort may play the Lions Beares other wood beasts let such as be in the authoritie of God remember with themselues I ought to serue my maister and how shall I discharge my selfe If I do my dutie then shall I haue him on my side and I shall be vphilde by hys hande Ye see then wherevpon a iudge ought to thynke and then shall hee haue a Lions heart too set himselfe against the woodde beastes and to plucke the pray out of their teeth and too breake theyr Chawes And in good faith let vs mark that these maner of speeches are not superfluous for in effect Iob or rather the holy Ghoste by his mouth ment to declare that such as will execute iustice duly shall neuer bring it to passe except they vse the sword which God hath put in their hande to breake the chawes of the wicked that is to say except they vse sharpnesse and rigor For if a iudge be effeminate and that wheÌ„ it commeth to the punishing of offenders he fall too saying I wote not where I am I wote not what to say and so be destitute of stoutnesse to redresse matters that are out of order it is certayne that hee shall neuer performe hys dutie Therefore whereas heere is mention made of the breaking of wicked mens teeth let vs vnderstaÌ„d that our Lord warneth those to whome he hath giuen his sworde to vse it stoutly against the wicked whiche commonly are ouerhardy and that like as they are brute beasts so the iusheers also must haue a stedfast and stout heart to represse all their violence and rage Thus ye see what we haue to marke in this streyne Now for a conclusion let vs marke this sentence which Iob setteth downe whiche is that hee had clothed himselfe with his rightuousnesse and that he hadde made Iustice that is to say vprightnes as his Robe or Crowne that is too saye that hee was decked with vertue and not with brauerie as those bee whome God hath aduaunced to some credite who beare themselues in hande that the world is not worthy to looke them in the face they play the Peacockes and spread their wings abroade Ye see then the decking of those which at this day are in authoritie and state of Iustice for there is nothing to bee seene but pride there is nothing but pompe and brauerie and yet they thinke themselues not to bee mortall men But contrariwise it is sayde heere that the man which regardeth God and indeuereth to execute his duty faythfully taketh rightuousnesse for his Robe and vpright dealing for his Cloake or apparell I pray you if it were but for honestie sake woulde a man suffer his coate and cloake too bee plucked from him and himselfe too bee sent too picke pagles as the prouerbe sayeth If it were neyther whote nor colde woulde he not keepe his cloathes still to the intent he might honestly keepe company among men But if a man bee stripped and chaunce to bee in the rayne and winde so as hee is left readie too starue for colde or too swelt for heate and his coate is pluckt in peeces will it not greeue him at the hart And yet notwithstanding rightuousnesse and vpright dealing are our verie cloathes and coates where with we bee apparayled And if a man haue behaued himselfe faythfully in dooing his duetie God mainteyneth him and hee is fenced by protection from aboue hee shall bee in Gods fauour although no man made him good countenance among men Yee see then in what sort wee ought to be cloathed and apparelled before God and his Angels namely by keeping the said rightuousnesse and vpright dealing so as wee haue not beene spoyled and destitute of it Then although that diuerse tymes either by flatterie or by briberie or by threatning or by hatred or by some other temptations men labour too get away this clothing and apparell of rightuousnesse and vpright dealing from vs let vs take good heede that we bee not spoyled of it except wee will haue our shame and dishonestie shewed openly before God and his Angelles Furthermore as touching the worlde and this present life let vs bee well ware that we lay not our selues open to the cold or heate that is too saye that God suffer vs not to fall intoo many wantes and therewithall sende vs no succour And why For when wee haue beene so cowardely or slouthfull to suffer our selues to bee spoyled of oure cloathes It is good reason that wee shoulde smarte for it afterwarde I had a cloake to couer me and keepe mee from the rayne and I haue let it goe at aduenture Nowe am I not woorthie to bee wette to the skinne seeing I hilde
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
light into darknesse Although thē that God haue ingraued suche an insight in the despisers of his maiestie that they commend all things which they know to proceede of him yet neuerthelesse they by and by after fal to such a rage as they shut their eyes and become brutishe wilfully And why to the intent to spue out their blasphemies and raylings against God and against the giftes and grace of the holie spirite Therefore it is no wonder though suche as feare God and walke in soundnesse of life be subiect to many slaunders and reuylings specially seeing that Satan thrusteth forwarde the wicked after that sorte bereauing them of all modestie yea and inflaming them as it were with a firie rage VVe see these things too commonly and therefore it behoueth vs too bee warned to passe through the wrongs and slaunders of this world By the way when so euer God listeth to haue vs reuyled after that sort if it bee by reason of our sinnes as I sayd afore we haue so much the more cause to hold oure tungs and to beare the reproche quietly which wee haue deserued as the iust hire of our faults And therevppon it behoueth euerie man too bethinke him selfe aduisedly and as sone as any man shall backbite vs or mocke vs or make vs as it were a tale and laughingstocke wee must learne to acknowledge that God putteth vs in mind to make oure owne accusation Euen the heathen men could well skil to say that our deadly enemies do oftentimes profite vs more than our freendes And why Our freendes beare with vs and that causeth vs to feede oure owne vices For although their intent bee not to flatter vs yet notwithstanding the gentlenesse which they vse in bearing with vs is a cause that we thinke not vpon our imperfections to amend them But our enemies doe prie vpon vs and seeke all the meanes that can be to lay open all the faultes that are in vs Therefore when any man findeth faulte with vs and scoffeth at vs it behoueth vs too thinke thus gotoo I see here that God citeth me to make mine owne proces and to accuse my selfe so as I may bee mine owne iudge too condemne my selfe that by so doing my shame may be couered and buried Lo howe wee ought to deale in this behalfe And if we knowe that such as speake euill of vs haue any reason so to doe although they doe it of malice yet notwithstanding let vs not reply to say this man is led with desire of reuenge Let vs not looke at any such thing but let vs pleade guiltie and pray God to blot out all our offences to the end we may be quit both before God and the worlde Yea and if wee know not any reason why the partie shoulde speake euill of vs in that behalfe yet let vs acknowledge though I be not faultie in this poynte whereof I am blamed yet are there many other vices whereof I am guiltie but my God spareth mee and will not haue them come to the knowledge of men if it pleased him to stur abroade all my filthinesse what a stinke would there bee Let vs consider I say that by that meanes God intendeth to set secretely before our eyes the sinnes whiche wee would haue caste behinde oure backe and that is to make vs to hate the euill that is in vs withoute anye flattering of oure selues Marke that for the second point And finally if our consciences be cleere not that we can in all points and all respectes be vtterly faultlesse and like the Angels but bycause that wee see that men haue no cause too persecute vs but that they do it wrongfully and oursuffering is for that we haue followed Gods word or for executing oute office and dutie faithfully I say if men do blame vs for it as indeed they be ful of rancour and malice let vs assure our selues that our Lordes will is that oure receyuing of such rewarde shall be to the ende wee should looke for a better at his hande as I sayd afore And if we see no cause at all but are vtterly abashed in our selues let vs not therfore ceasse to say Lorde thou art rightuous what so euer come of it Thus yee see to what poynt it behoueth vs to come And heerewithall let vs indeuer too profite oure selues by all the chastizementes whiche God sendeth vs from day to day and let vs vnderstand that thereby God intendeth to fashion vs to yeelde him the prayse and to glorifie him euen when wesee good men had in reproch For like as euerie of vs ought to bee pacient and by his pacience to prayse God in all things that he suffereth so also muste wee not blame him when wee see him suffer good men to be slaundered VVherefore let vs not be to muche greeued when wee see an honest man slaundered and reuyled so as mens tungs run riot against him VVee see what happened vnto Iob. Hee was as I haue sayde a patterne of all holinesse And yet notwithstanding wee see him in such reproche as it seemeth to bee vtterly past recouerie Can we blame God in this behalfe or can we skorne against him Nay rather when wee see such afflictions happen vnto a vertuous man we ought to humble our selues And although the reason why God doth so be not apparant vnto vs yet notwithstanding let vs assure our selues he doth it not without cause and therefore we ought to glorifie him in all his iudgements although they be incomprehensible to vs Marke that againe for one other point But let vs come to those that are so proude as to disdaine and not only to disdayne but also villanously too reuile those whome God hathe honoured by giuing them excellent vertues Heere wee see in the person of those whome Iob speaketh that it is a detestable vice Is there any man that condemneth not this pryde or rather this shamefull beastlinesse that rascals and naughtipackes should so lifte vp themselues against a man whome they ought to honoure and reuerence for his vertues Behold these dogges bark yea and they barke where they can not bite For as we haue seene alreadie Iob was none of those that are in credite for their riches or authoritie or any worldly respect but for his vertues bycause men saw as it were these markes of Gods glorie in him and yet yee see heere that rascalles and ribawdes and suche as haue no skill either of honoure or honestie doe rushe against him and raile vpon him with their tungs See ye not what an intollerable villanie this is And may not a man compare them to curre dogges which barke and gnashe their teeth although they can not bite So then this vice is not to be borne withall but we bee conuinced by verie truth and reason that it is to be condemned VVherefore let vs learne not to follow that which we mislike and condemn in others And so when God maketh any chaunges so as man falleth downe whereas 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
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
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
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
the face of our good god with acknowledgement of our faultes praying hym too graunt vs the grace to profite in such wise by the afflictions and chasticements that he sendeth vs as wee may bee humbled and meekned by them and not come to aduance our selues nor to check against him but that being strengthened by his power we may stand out stedfastly in obeying him and yet notwithstanding not ceasse too sigh and grone seeing the daunger wherein we be vntill he reache out his hande to vs and that aboue all things wee may looke vp too our Lorde Iesus Christ assuring our selues that if we be made like to him in our afflictions wee shall haue wherewith to reioyce of our sorrowes in him wayting for the day of the fulnesse of our ioy when hee shall gather vs into the glorie of his resurrection whereinto he is gone afore That it may please him to graunt this grace not onely to vs. The .lxxj. Sermon which is the third vpon the .xix. Chapter 17 My breath is lothsome to my vvife though I intreate hir for the childrens sake of mine ovvne bodie 18 Euen the little ones do shunne me and vvhen I rise vp they cast out scoffes agaynst me 19 My freends haue abhorred me and they vvhom I loued are turned agaynst me 20 My bone cleaueth to my skinne and to my flesh and I am scaped vvith the skinne of my teeth 21 Haue pitie vpon me haue pitie vpon me O my freends for the hand of God hath smitten mee 22 VVhy persecute you me as God doth and are not satisfied vvith my flesh 23 O that my vvordes vvere vvritten O that they vvere registred in a booke 24 VVith a penne ofyron in leade or stone for euer 25 I am sure that my redeemer liueth and he shall at the last rise vp vpon the earth FOrasmuche as God hath knitte men togyther to the ende that one of them shoulde beare vppe another and eche manne indeuoure too helpe his neighboure and when wee can doo no more then wee shoulde haue pitie and compassion one of another if wee happen too bee destitute of all helpe so as wee bee troubled on all sydes and no man sheweth vs anye kindnesse but euerie man is cruell too vs that temptation is verie sore And that is the cause why Iob complayneth in this sentence that there was neyther wyfe nor freend nor any of his householde that pitied him but all the worlde had forsaken him Nowe when wee heare these things wee muste applie them too our selues For as it was declared yesterday God suffereth men too fayle vs and euery bodie too shrinke from vs to the ende we might the better resort vnto him And indeede so long as wee haue any stay in the worlde wee trust not in God as wee ought to doo but rather wee are hilde heere bylowe for our nature inclyneth too much and is too much giuen thitherwarde Therefore God intending nowe and then to plucke vs backe too himselfe maketh vs vtterly destitute of all worldly helpe Or else hee doth it to humble vs for it seemeth too vs that hee ought of reason to haue regarde of vs and that wee bee woorthie of it and euerie of vs blyndeth himselfe with such presumption Our Lord therefore mindeth to teach vs now and then some lowlinesse by this meane when euerie man despiseth vs and we become as outcastes both to great and small And so wee haue to consider that wee be not the same that we haue taken our selues to be But whatsoeuer we be if this come to passe let vs be sure that God hath not therefore forsaken vs For we see that Iob hath his recourse still vntoo him and is not disappoynted of his hope God then reached him his hande notwithstanding that men had shaken him off and when they imagined him to bee past all hope of recouerie then had God an eye to him to shewe him mercie Therefore let vs trust in him Besides this let vs learne to do our duetie towardes suche as are afflicted according as I haue tolde you that God hath knitte and vnited vs togither to the ende we should haue communitie one with another For men must not separate themselues vtterly asunder True it is that our Lorde hath ordeyned common pollicie that euerie man shoulde haue his house his meynie his wyfe his children and euery man be knowne in his degree but yet muste not any man exempt himselfe from the communitie too say I will liue alone For that were to liue worse than the brute beast VVhat then Let vs assure our selues that God hath bound vs one to another to the ende we should helpe one another And that when we see any man in necessitie although wee cannot doo him so much good as wee would yet at leastwise wee must be pitifull towards him If that bee not in vs let vs marke that here in the person of Iob the holy ghost asketh vngeance against vs For no dout but that although Iob were tossed with his hideous excessiue passions yet was he alwayes gouerned by Gods spirit and specially in respect of these generall grounds that is to say in respect of the sentences that hee setteth downe according as I haue tolde you that they import right profitable doctrine VVherefore let vs mark how our Lord telleth vs here that it is an ouergreat crueltie in vs when we see a poore man afflicted and indeuour not too succour him but rather shrinke away from him Also let vs marke that sometimes the same is sayde euen of things in the holy scripture by occasion whereby we may gather a good lesson which is sayde here by Iob of his owne wife He saith she was not able to abide his breath though he prayed hir for the childrens sake of hir owne wombe Here hee sheweth that children ought to bee an increasement of the loue betweene man and wife For when God blisseth a mariage with issue it ought to increase their mutuall affection to liue in greater concorde The verie Paynims knewe that well ynough But it is ill perfourmed of those that ought to see much cleerer And what a cōdemnation shall it bee to the beleeuers which boast themselues to haue bin instructed in the woorde of God if they knowe not that which nature sheweth to the sillie ignorant sort that are as good as blinde Then looke vpon the Painims who haue acknowledged that children are as it were gages to confirme better the loue of man and wife and to holde them in peace and vnitie According herevnto Iob sayth that hee intreated his wife for the childrens sake that he had begot of hir But that moued not hir at al. Thē sheweth he how it is a thing against nature in which behalfe his wife had shewed hirselfe to bee worse than a wilde beast So let vs marke that all such as cannot follow that order are heere rebuked by the way as if the holye Ghost had pronounced their condemnation in expresse termes
Yet notwithstanding we see many men that haue no discretion when God is so gracious too them as too giue them children Looke vpon a maried man True it is that the mariage is alreadie of it selfe so holy a thing that this onely saying ought to suffise when it is saide that they shall bee two in one flesh and that a man shall make more account of the vnitie which hee ought to haue with his wife than of the vnitie whiche hee hathe with his father and mother But when as God yet for further confirmation of the sayde grace addeth increase of children in mariage if men and women be so beastly as not to be prouoked and led thereby to loue one another the better certainly their vnkindnesse is tooto grosse Howbeit as I haue sayde alreadie it is a thing that is euill practised among Christians Neuerthelesse it behoueth vs too take profite of that saying though it be not touched heere but by occasion To increase the euill Iob sayth that both his freends and also the men of his counsell that is too say those with whome hee was woont to communicate all hys secretes turned themselues against him or else scorned him so as they made none account of him that not only they which were in some credite and authoritie but also euen the meanest sort and the verie rascals despised him In effect his meening is that hee founde himselfe destitute of all help seeing that his friends had fayled him and secōdly that he had bin a scorningstocke insomuche as euen the basest sort in the world vouchsafed not to looke vpon him to take him as one of their retinew It must needes bee sayde that his affliction was great seeing there was none that would acknowledge him to be as it were of the companie of men but tooke him alreadie for more than an outcast Lo in effect what Iob ment too say But as I haue touched alreadie Gods wil in exercising him so was too make him a myrrour vnto vs Then if it happen that those which are neerest about vs become our deadly enimies and persecute vs let vs learne to flee vnto God and to beare it paciently seeing it happened so vntoo Iob before vs And specially forasmuch as the same perteyneth to all the members of his Church let vs beare in minde this saying of our Lord Iesus Christ he that eateth bread at my table hathe lyfted vp his heele agaynst mee This must needes be fulfilled in all the faithfull and therfore hath our Lord Iesus shewed vs the way to the intent wee should not bee too loth too become comformable too his Image VVe see then continually that the faythfull shall bee betrayed and persecuted by such as they trust most and are priuiest wyth them of their dooings Verie well that is a right hard cace it cannot bee denyed and when wee feele the mischeefe it is ynough too discourage vs Howbeeit forasmuch as our Lorde hath tolde vs that it must be so hath giuen vs record of it in his only sonne let vs passe the same way and submit our selues too the same condition Thus yee see againe what wee haue too marke in this text And now let vs come too that which Iob addeth Haue pitie vpon me haue pitie vppon mee O my freendes for the hande of the Lorde hath touched mee alreadie True it is that when wee see God punish men we ought of dutie to glorifie him saying Lorde thou art rightuous Howbeeit there is a speciall consideration in Iob howe that his punishment was not for any faulte that hee had committed but for some other ende And againe put the cace that he had bin chastized for his deserts yet notwithstanding when wee see a poore offender whome God hath put to execution we must bee touched in our selues and that for two causes The one is that if euerie of vs looke into himselfe wee shall finde that God ought too punishe vs as roughly or roughlyer if it pleased him too visite vs according to our desertes Therefore whosoeuer bethinks himselfe well shall finde himselfe woorthie too bee punished as greeuously as those whom hee seeth sore distressed and therefore wee ought to looke vpon them with pitie and compassion and so muste oure vyces and sinnes cause vs too humble our selues Beholde a poore wretch I see that God persecuteth him it is a terrible thing But what There is good cause why God shoulde punish me in likewise Then behoueth it mee too humble myselfe and too behold myselfe as in a glasse in the person of this man That is one poynt Againe when we see a man scourged at Gods hande as sore as may bee let vs consider not only that he was created after the image of God but also that hee is our neighbour and in manner all one with vs VVe bee all of one nature all one flesh all one mankinde so as it may be sayde that we bee issued all out of one selfe same spring Sith it is so ought wee not to haue consideration one of another I see moreouer a poore soule that is going too destruction ought I not too pitie him and to helpe him if it lie in my power And although I be not able yet ought I to be sorie for it This say I are the two reasons which ought too moue vs too pitie when wee see that God afflicteth such as are woorthie of it Then if wee bethinke our selues surely either we must needes bee too hardharted and dulwitted or else we shall pitie them that are like our selues as when wee consider this beholde a man that is formed after the Image of God hee is of the selfe same nature that I am and againe beholde a soule that was purchased with the bloud of the sonne of God if the same perish ought not we to bee greeued This is the cause why Iob sayth now Haue pitie vpon mee my freendes bycause the bande of God hath smitten mee For the better vnderstanding heereof we must take this grounde That it is a dreadfull thing to fall intoo the handes of the liuing god Therefore when we see God sende any punishment it behoueth vs to bee moued with feare yea euen although he spare vs I my self am at rest and God maketh no countenance too touche me but I see how he smiteth one and punisheth another is not this a matter too bee astonished at Must we tarie till God fall vpon our heades with many blowes That were ouer grosse dealing But when we see he is minded to teach vs at another mans cost it behoueth vs too haue an eye to the cause why hee punisheth men so according as Saint Paule telleth vs Hee sayth not be afrayd for the wrath of God shall come vppon you but hee sayeth my freendes yee see howe God punisheth the vnbeleeuers while he spareth you Yet must you vnderstande that it is for your instruction when hee she weth any token of hys wrath vpon men Then let vs marke well this
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
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
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
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